Psalm 94 verses 8-9

Verse 8 of Psalm 94 demands that we not put off repentance, but rather respond now.

It is extremely important to Benedictines due to its citation by St Benedict in his Rule.  The verses remind us of the urgency of conversion, lest we too find ourselves, like those companions of Moses, unable to enter the promised land, and condemned instead to wander the desert eternally.

8	VL/V	Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra
	NV	Utinam hodie vocem eius audiatis: “ Nolite obdurare corda vestra,
	JH	Hodie, si uocem eius audieritis, nolite indurare corda uestra,
		μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ

Text notes:  The speaking voice shifts again here to a prophetic tone.

Hódie=today

si vocem ejus audiéritis=if you shall hear his voice

nolíte obduráre be unwilling to harden

corda vestra=your hearts

hodie, adv.  today

vox, vocis, the voice of a person, or, the sound of an instrument, thunder. 

audio, ivi or li, Itum, ire to hear; to hear gladly; sound forth, utter, announce;  hear favorably, to grant,

nolo, nolui, nolle  to be unwilling, not to wish, to refuse It is generally found in the imperative followed by the infinitive of another verb.

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DR	Today if you shall hear his voice, harden not your hearts:
Cover	Today if ye will hear his voice, harden not your hearts

Hebrews provides an extended commentary on these verses, pointing out that there are consequences to God’s providential care for us: we are part of a covenantal relationship which means we too have obligations towards God, most importantly not to reject him through sin and unbelief.  Instead, we are called not only to adore God, but to obey his commandments and do good works.  

St Benedict uses this passage to call us to the more intense spiritual life he proposes in his Rule:

Let us arise, then, at last,  for the Scripture stirs us up, saying, "Now is the hour for us to rise from sleep" (Rom. 13:11). Let us open our eyes to the deifying light,  let us hear with attentive ears  the warning which the divine voice cries daily to us, "Today if you hear His voice,  harden not your hearts" (Ps. 94[95]:8).  And again, "Whoever has ears to hear,  hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).

9	VL	Sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
	V	sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.
	NV	sicut in Meriba, secundum diem Massa in deserto, ubi tentaverunt me patres vestri: probaverunt me, etsi viderunt opera mea.
	JH	sicut in contradictione, sicut in die temtationis in deserto: ubi temtauerunt me patres uestri, probauerunt me, et uiderunt opus meum.
		οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐδοκίμασαν καὶ εἴδοσαν τὰ ἔργα μου

Text notes: Britt notes that the MT has: (Harden not your hearts) as at Meribah ( = quarrel, strife), as in the day of Massah ( = temptation) in the wilderness. The Greek translators and St. Jerome took these words for common nouns. He notes that they both designate one and the same place in the desert of Pharan, where the Hebrews, suffering for want of water, murmured against God, Cf. Exod. 17,1-7; Num. 20,1-13.

Sicut in exacerbatione=as in the provocation

secundum diem tentationis=according to the day of temptation

in deserto=in the wilderness.

ubi tentavérunt me=where they tried me

 patres vestry=your fathers

probavérunt= and they tested

et vidérunt ópera mea= and saw my works

sicut, adv., as, just as, like.

exacerbatio, onis, rebellion, disobedience,  an exasperation; in particular the stirring of Divine anger by the Jews in the desert, the provocation.

secundus, a, um following in time or order; the next, the second.

dies, ei, m& f. a day

tentatio, onis, a trial, temptation; an attack.

desertum, i, n., a desert, wilderness.

tento, avi, atum, are, to tempt

pater, tris, m. a father; mostly pi. in the sense of forefathers, ancestors

probo, avi, atum, are to try, to test, prove, examine; to search, prove

video, vidi, vlsum, ere 2,  to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on

opus, eris, n., work.

DR	As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
RSV	as at Mer'ibah, as on the day at Massah in the wilderness, when your fathers tested me, and put me to the proof, though they had seen my work.
Cover	as in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works.

This verse points to one of the most grievous sins against God, namely putting oneself in a situation and demanding that God rescue us from it.  The Catechism cites this psalm in support of its analysis of the sin:

“Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act. Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test." The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power.” (CCC2219)

The devil of course tempted Our Lord in this way, daring him to throw himself off the heights in order to be rescued by the angels.

Psalm 94: Venite Exultemus Domino

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

And you can find the final part in this series on Psalm 94 here.

Psalm 94 verses 5-7

Verses 5-7 of Psalm 94 praise God for his work of creation, but especially for making us his own people.

5	VL	Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus :
	V/NV	quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt.
	JH	Cuius est mare; ipse enim fecit illud, et siccam manus eius plasmauerunt.
		ὅτι αὐτοῦ ἐστιν ἡ θάλασσα καὶ αὐτὸς ἐποίησεν αὐτήν καὶ τὴν ξηρὰν αἱ χεῖρες αὐτοῦ ἔπλασαν

  

Quóniam ipsíus est mare=for/because the sea is his

et ipse fecit illud=and he himself made it

et áridam =and the dry land

fundavérunt manus ejus= his hands established/formed

mare, is, n., the sea, the ocean.

facio, feci, factum, ere 3,  to make, do, cause, bring to pass

ille, ilia, illud, demon, pron., that; also he, she, it  In the Vulgate ille is frequently used for is or ipse

arida, ae,  dry land

fundo, avi, atum, are to lay the foundation of, to found, establish

DR	For the sea is his, and he made it: and his hands formed the dry land
Cover	The sea is his, and he made it; and his hands prepared the dry land.

Bellarmine continues with his list of the reason for praising God:

The third reason is, because our God is Lord, not only of the land but of the sea; for it is he who made it, and surrounded it with its sands that confine it as if in a bowl. It is, therefore, most meet that mankind, who derive so many benefits from the sea, should thank and praise him who gave it to them.

6	VL	Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,
	V	venite, adoremus, et procidamus, et ploremus ante dominum qui fecit nos:
	NV	Venite, adoremus et procidamus et genua flectamus ante Dominum, qui fecit nos,
	JH	Uenite, adoremus et curuemur; flectamus genua ante faciem Domini factoris nostri
	Sept	δεῦτε προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ καὶ κλαύσωμεν ἐναντίον κυρίου τοῦ ποιήσαντος ἡμᾶς

Text notes: If one views this primarily as a liturgical, processional hymn, then at this point the speaker switches from the community to a choir of priests at the entrance to the Temple, inviting them to enter, making their proper duty to God as they do so.  The Masoretic Text explicitly refers to kneeling (the familiar expression ‘flectamus genua’ often used on more solemn occasions appearing in St Jerome’s translation of the MT) in the second phrase, and New English Translation of the Septuagint (NETS) follows a manuscript that gives a similar flavour.  There is a good case for the alternative Greek manuscript tradition that makes the response tears however (ploremus), and that version of the text has been the one explicitly drawn on in the Western tradition, from St Augustine through to St Robert Bellarmine.

Veníte=come

Adorémus= let us adore

et procidámus=and bow/prostrate [ourselves]

ante Deum=before God

plorémus=let us weep

coram Dómino=in the presence of God

qui fecit nos = who made us

adoro, avi, atum, are,  to worship, adore

coram prep, with abl., in the presence of, before the face of, before.

procido, cidi, ere 3  to fall forward or down, to fall flat.  

ploro, avi, atum, are, to weep, mourn, bewail

DR	Come let us adore and fall down: and weep before the Lord that made us
NETS	O come let us do obeisance and prostrate ourselves before him
RSV	O come, let us worship and bow down, let us kneel before the LORD, our Maker!
Cover	O come, let us worship and fall down, and kneel before the Lord our Maker.

Bellarmine's exposition continues:

The fourth reason is, because the same Lord that created the earth and the sea created us men, too, though we are daily offending our Creator by our sins. Come let us adore and fall down and weep, deploring our ingratitude and our sins, "before the Lord that made us;" and, therefore, our Lord by every title, to whom we owe implicit obedience.

7	VL	Quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.
	V	quia ipse est dominus deus noster, et nos populus pascuæ ejus, et oves manus ejus.
	NV	quia ipse est Deus noster, et nos populus pascuae eius et oves manus eius.
	JH	Quia ipse est Deus noster, et nos populus pascuae eius et grex manus eius.
		ὅτι αὐτός ἐστιν ὁ θεὸς ἡμῶν καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε

Text notes: The psalmist presents once again here the familiar image of God as a shepherd guiding and protecting his flock.

Quia ipse est Dóminus Deus noster=for the Lord himself is our God

nos autem pópulus ejus=and we are his people

et oves páscuæ ejus=and the sheep of his pasture

autem, adversative conj., but, on the contrary, however

populus, i, people

ovis, is,  a sheep

pascua, ae, / lit., a pasture, grass land for cattle to feed upon

DR	For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
Cover	For he is the Lord our God; and we are the people of his pasture, and the sheep of his hand.

Bellarmine completes his summation of these verses:

This is the fifth and last reason, because the Lord not only made us, but he governs us by a special providence, as a shepherd would the flock that belonged to himself. St. Augustine notices an elegant transposition of words here, for instead of saying we are the people of his hand, and the sheep of his pas¬ture, he connects people with pasture, and sheep with hand; to let us to understand that the people, in respect of God, are like sheep that need a shepherd; yet, still, that they are not sheep devoid of reason, that need to be driven with a staff; and they are called the sheep of his hand, either because he made them, or because he guides them with his hand; for though God's people have shepherds and teachers to feed and to direct them, still he has a peculiar care for them, and does not let them suffer from the negligence or the ignorance, or even the malice of the pastors. Whence we infer that God's people should put great confidence in God, their supreme Pastor, and have recourse to him, through prayer, when they fall in with an unworthy pastor, for God himself says, "I will feed my sheep," Ezech. 34.

Psalm 94: Venite Exultemus Domino

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence   with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum :plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

And you can find the next part in this series here.

Matins Canticles for Eastertide: Zephaniah 3:8-13

The last of the Third Nocturn Canticles said at Matins during Eastertide is from the prophet Zephaniah.

Zephaniah (Sophonia) 3:8-13

Exspécta me, dicit Dóminus, in die resurrectiónis meæ in futúrum, * quia iudícium meum ut cóngregem gentes, et cólligam regna,	Wherefore expect me, saith the Lord, in the day of my resurrection that is to come, for my judgment is to assemble the Gentiles, and to gather the kingdoms
Et effúndam super eos indignatiónem meam, * omnem iram furóris mei.	and to pour upon them my indignation, all my fierce anger.
In igne enim zeli mei * devorábitur omnis terra.	For with the fire of my jealousy shall all the earth be devoured.
Quia tunc reddam pópulis lábium eléctum, † ut ínvocent omnes in nómine Dómini, * et sérviant ei húmero uno.	Because then I will restore to the people a chosen lip, that all may call upon the name of the Lord, and may serve him with one shoulder.
Ultra flúmina Æthiópiæ, inde súpplices mei; * fílii dispersórum meórum déferent munus mihi.	From beyond the rivers of Ethiopia, shall my suppliants the children of my dispersed people bring me an offering.
In die illa non confundéris super cunctis adinventiónibus tuis, * quibus prævaricáta es in me.	In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me.
Quia tunc áuferam de médio tui magníloquos supérbiæ tuæ, * et non adícies exaltári ámplius in monte sancto meo.	For then I will take away out of the midst of thee thy proud boasters, and thou shalt no more be lifted up because of my holy mountain.
Et derelínquam in médio tui pópulum páuperem et egénum: * et sperábunt in nómine Dómini.	And I will leave in the midst of thee a poor and needy people: and they shall hope in the name of the Lord.
Relíquiæ Israël non fácient iniquitátem, † nec loquéntur mendácium, * et non inveniétur in ore eórum lingua dolósa:	The remnant of Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth:
Quóniam ipsi pascéntur, et accubábunt, * et non erit qui extérreat.	for they shall feed, and shall lie down, and there shall be none to make them afraid.

 It is in the nature of Old Testament prophesies that they often refer simultaneously to several different separate sets of events, including those at the time the prophet was writing, which in the case of Zephaniah (Sophronius) was under King Josiah (circa 635-630 BC); to the time of the Incarnation; to our own times; and to the Second Coming.  This particular Canticle is a nice example of this.

The Old Catholic Encyclopedia's take on the verses that come immediately before the canticle, and its opening, is all too pertinent to the Church of our time:

"The Prophet then turns again to Jerusalem: "Woe to the provoking, and redeemed city. . . She hath not hearkened to the voice, neither hath she received discipline"; the severest reckoning will be required of the aristocrats and the administrators of the law (as the leading classes of the civil community), and of the Prophets and priests, as the directors of public worship."

Haydock's Commentary on verses 1-3 (in the liturgical arrangement of the text) also point to its relevance to New Testament times, as well as to the Second Coming:

"About forty years after Christ's resurrection, the Jews for the most part continuing obstinate, Titus ruined their city; which is a figure of the world's destruction, and of the eternal punishment of the wicked... After the resurrection, the Church was to be gathered from all nations. Christ will rise again at the last day to judge all."

The main content of the canticle though, encourages us to look forward to the future,  It is, according to the Catholic Encyclopedia:

"A consolatory prophecy, or prophetic glance at the Kingdom of God of the future, in which all the world, united in one faith and one worship, will turn to one God, and the goods of the Messianic Kingdom, whose capital is the daughter of Sion, will be enjoyed..."

Above all though, the canticle invites us to be part of the faithful, purified remnant, the Church, whose sins will not be held against them (v6-7), and can act rightly through grace, a status made possible by the Resurrection. 

I've included Brenton's translation from the Septuagint from the Septuagint, as well as Knox's translation in a table below, as I think the Septuagint gives a better sense of the Messianic content of the Canticle, and both translations are a lot easier to understand than the Douay-Rheims!

Brenton from the Septuagint	Knox
Therefore wait upon me, saith the Lord, until the day when I rise up for a witness: because my judgment shall be on the gatherings of the nations, to draw to me kings,	Hope, then, is none, till the day, long hence, when I will stand revealed; what gathering, then, of the nations, all kingdoms joined in one!
to pour out upon them all my fierce anger:	And upon these, my doom is, vengeance shall fall, fierce anger of mine shall fall;
for the whole earth shall be consumed with the fire of my jealousy	the whole earth shall be consumed with the fire of my slighted love.
For then will I turn to the peoples a tongue for her generation, that all may call on the name of the Lord, to serve him under one yoke.	And after that, all the peoples of the world shall have pure lips, invoking one and all the Lord’s name, straining at a single yoke in the Lord’s service.
From the boundaries of the rivers of Ethiopia will I receive my dispersed ones; they shall offer sacrifices to me.	From far away, beyond Ethiop rivers, my suppliants shall come to me, sons of my exiled people the bloodless offering shall bring
In that day thou shalt not be ashamed of all thy practices, wherein thou hast transgressed against me	No need, then, to blush for wayward thoughts that defied me;
for then will I take away from thee thy disdainful pride, and thou shalt no more magnify thyself upon my holy mountain	gone from thy midst the high-sounding boast; no room, in that mountain sanctuary of mine, for pride henceforward
And I will leave in thee a meek and lowly people; and the remnant of Israel shall fear the name of the Lord,	a poor folk and a friendless I will leave in thy confines, but one that puts its trust in the Lord’s name.
and shall do no iniquity, neither shall they speak vanity; neither shall a deceitful tongue be found in their mouth:	The remnant of Israel, strangers now to treachery and wrong, the true word ever on their lips!
for they shall feed, and lie down, and there shall be none to terrify them.	Yonder flock may graze and lie down to rest, none to dismay it.