Tuesday, September 16, 2014

Introduction to Psalm 32

Why did St Benedict set Psalm 32 as the opener for Monday?  

The first and most obvious reason is surely its reference to the Incarnation, particularly in the phrase 'sing a new song' in verse 3. 

The new song of the Incarnation

When we read a psalm verse with the phrase sing 'a new song' (canticum novum), verse 3, we are liable to take it pretty literally, as 'compose a new hymn'.  Indeed, the Navarre commentary's take on the phrase in Psalm 39 (40) is "God inspires the psalmist to sing a "new" song as distinct from one of lamentation over his suffering..." (Psalms, p151).

Yet when a monk of a previous era read the phrase he would know that the phrase also occurs in a passage in Isaiah 42 that makes clear its Messianic significance.  And he would also read the psalm in the light of its use in Revelation 5, that makes it clear that what follows is a song of the people formed by the New Covenant, the Church:

"...and they sang a new song, saying, "Worthy art thou to take the scroll and to open its seals, for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation, and hast made them a kingdom and priests to our God, and they shall reign on earth." 

Accordingly, when the monk of St Benedict's time read the phrase 'canticum novum' (new song), then, (as occurs in Psalms 32, 39, 95, 97, 143, and 149) he was likely to interpret what followed as a song about Messianic times.  And St Benedict's contemporary Cassiodorus tells us exactly that:

"The new canticle means the Lord's incarnation, at which the world was filled with the exultation of salvation and the angels sounded forth with tuneful voices..." 

The vocation of praise

The Benedictine connections of this psalm, however, are I think deeper than this.  First, verses 1-3 instruct us to give praise to God.  Who is to do this? The just, or upright (v1), those who have put off the flesh of the old man who, as Bellarmine puts it, have "a taste for the things of the world, and is delighted with them:, but instead "renewed in the spirit of his mind, longs after the things of the other world, and takes pleasure in those things alone that appertain to heaven" (v3).  The people called out of every tribe and nation by God as his own (Rev 5:9). 

At one level this can obviously be applied to all Christians.  Yet it can also be applied in a special way to monks, as Pope Benedict XVI's comments on their vocation to give praise to God for no reason other than his goodness:

In fact St Robert Bellarmine's commentary on the opening verses of this psalm make the connection to the Benedictine charism very directly indeed:

"St Benedict, in his Rule, lays down that Psalmody is a divine work, and should be preferred to any other work.  St Bernard has:" My dearly beloved, I advise you to assist at the Divine Office, with a pure intention and an active mind; I say active, because I wish you to be active, as well as reverent; neither lazy, nor drowsy, nor nodding; nor sparing your voice, or clipping the words, not skipping sentences, nor in a weak and tremulous voice, full of sloth and effeminacy, but in an open and manly tone, vigorous, as well as affectionate, give out the language of the Holy Spirit.""

Renunciation of the world

There is another connection between this psalm and the monastic life as well, for St Basil the Great's commentary on it opens with an injunction for those who are God's servants, those who take up the invitation to be  labourers in his vineyard (RB Prologue), to ponder God's goodness, beauty and wisdom:

"Therefore, Scripture urges the just to be aware of their dignity, because they have been considered worthy to be the servants of so great a Master, and to glory in His service with inexpressible joy and exultation, since the heart is, as it were, bounding with ecstasy of love of the good."

St Basil goes on to suggest the progress we hope to experience, starting with brief moments of illumination, and progressing to the enjoyment of the fruits of the spirit with the permanent joy of heaven.

God the Creator and Lord of history

There are some other key themes of the day set up by this psalm as well.  The Opening verses, as noted above, go to the recreation of the world through Christ in the Incarnation.  But that recreation can only be effected by the creator himself, and verses 6-9 remind us of that, providing a recapitulation in poetic form of the account of creation contained in Genesis 1-2, with references to both the 'word' without whom nothing is made (John 1:3), and the 'spirit' who in Genesis is depicted as hovering over the cosmic waters.  God's power as creator is also featured at Vespers on Monday in Psalm 113 (In exitu Israel de Aegypto), where we are told that this is the God who 'odes whatever he wants', and 'who made heaven and earth'.

The psalm then goes on, in verses 10-17, to point to God as the Lord of history, and there are some allusions to  Old Testament salvation history, for example in the references armies and horses (perhaps an allusion to the destruction of Pharaoh's army in the Red Sea) and other sources of earthly power proving of no use when confronted with God's power. 

Psalm 113, of course, also reflects this theme, with its references to some of the key evens in salvation history.  The main focus here though, is clearly Messianic, with some obvious links here to Psalms 1& 2 which are said at Prime on Monday.  In Psalm 1, the way of the good (consilio justorum) is contrasted with the councils of the evil (consilio impiorum).  In Psalm 2, the kings and princes gather together to plot against Christ:

2: 2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.
The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.

In Psalm 2, the narrative, the continues with the appointment of a King to rule over them, God's son begotten that day.  Psalm 32 provides a summary of this:

32: 10  Dóminus díssipat consília Géntium: * réprobat autem cogitatiónes populórum et réprobat consília príncipum.
10 The Lord brings to nought the counsels of nations; and he rejects the devices of people, and casts away the counsels of princes.

Verse 12 provides another link to the Prime psalms with its beatitude: this time 'happy the nation'.

God our hope

There is another link to note between Psalm 32 and Vespers on Monday too, closing verses of Psalm 32 are strongly echoed in Psalm 113's concluding litany: in Psalm 113 he is mindful of his people and blesses them (Ps 113:20); in Psalm 32 his eyes are on us, to rescue us from death and famine.

In both psalms he is the hope of those who fear him (Ps 113:19; 32:18, 22); our 'protector and helper' (Ps 113:17-19; 32:20).

Other liturgical and Scriptural uses of the psalm


NT references
Rev 5:9; 14:3 (v3);Jn 11, 3, Heb 11:3, 2 Pet 3:5 (v6); Jn 1:3 (v9); 1 Pet 3:12 (v19);
RB cursus
Monday Matins
Monastic/(Roman) feasts etc
Pentecost, Trinity; Sacred Heart
Roman pre 1911
Monday Matins
Roman post 1911
1911-62: Monday None . 1970: Lauds, Tuesday week 1
Mass propers (EF)
Lent Wed 4, GR 6, 12;
Eastertide 2, IN 1, 5-6;
Pent Ember Wed AL 6;
Sept Ember Wed GR 6, 12;
Sacred Heart, IN 1, 11, 19;
PP 17 GR 6, 12;


The text

Psalm 32: Exsultáte, justi in Dómino
Vulgate
Douay-Rheims
Psalmus David.
A psalm for David.
1 Exsultáte, justi in Dómino: * rectos decet collaudátio.
Rejoice in the Lord, O you just: praise becomes the upright.
2  Confitémini Dómino in cíthara: * in psaltério decem chordárum psállite illi.
2 Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings
3  Cantáte ei cánticum novum: * bene psállite ei in vociferatióne.
3 Sing to him a new canticle, sing well unto him with a loud noise.
4  Quia rectum est verbum Dómini, * et ómnia ópera ejus in fide.
4 For the word of the Lord is right, and all his works are done with faithfulness.
5  Díligit misericórdiam et judícium: * misericórdia Dómini plena est terra.
5 He loves mercy and judgment; the earth is full of the mercy of the Lord.
6 Verbo Dómini cæli firmáti sunt: * et spíritu oris ejus omnis virtus eórum.
6 By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
7  Cóngregans sicut in utre aquas maris: * ponens in thesáuris abyssos.
7 Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
8  Tímeat Dóminum omnis terra: * ab eo autem commoveántur omnes inhabitántes orbem.
8 Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
9  Quóniam ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.
9 For he spoke and they were made: he commanded and they were created.
10  Dóminus díssipat consília Géntium: * réprobat autem cogitatiónes populórum et réprobat consília príncipum.
10 The Lord brings to nought the counsels of nations; and he rejects the devices of people, and casts away the counsels of princes.
11  Consílium autem Dómini in ætérnum manet: * cogitatiónes cordis ejus in generatióne et generatiónem.
11 But the counsel of the Lord stands for ever: the thoughts of his heart to all generations.

12 Beáta gens, cujus est Dóminus, Deus ejus: * pópulus, quem elégit in hereditátem sibi.
12 Blessed is the nation whose God is the Lord: the people whom he has chosen for his inheritance.
13  De cælo respéxit Dóminus: * vidit omnes fílios hóminum.
13 The Lord has looked from heaven: he has beheld all the sons of men.
14  De præparáto habitáculo suo * respéxit super omnes, qui hábitant terram.
14 From his habitation which he has prepared, he has looked upon all that dwell on the earth.
15  Qui finxit sigillátim corda eórum: * qui intélligit ómnia ópera eórum.
15 He who has made the hearts of every one of them: who understands all their works.
16  Non salvátur rex per multam virtútem: * et gigas non salvábitur in multitúdine virtútis suæ.
16 The king is not saved by a great army: nor shall the giant be saved by his own great strength.
17  Fallax equus ad salútem: * in abundántia autem virtútis suæ non salvábitur.
17 Vain is the horse for safety: neither shall he be saved by the abundance of his strength.
18 Ecce óculi Dómini super metuéntes eum: * et in eis, qui sperant super misericórdia ejus :
18 Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.
19  Ut éruat a morte ánimas eórum: * et alat eos in fame.
19 To deliver their souls from death; and feed them in famine.
20  Anima nostra sústinet Dóminum: * quóniam adjútor et protéctor noster est.
20 Our soul waits for the Lord: for he is our helper and protector.
21  Quia in eo lætábitur cor nostrum: * et in nómine sancto ejus sperávimus.
21 For in him our heart shall rejoice: and in his holy name we have trusted.
22  Fiat misericórdia tua, Dómine, super nos: * quemádmodum sperávimus in te.
22 Let your mercy, O Lord, be upon us, as we have hoped in you.

You can find verse by verse notes on this psalm in a series of posts starting here.

Tuesday, September 9, 2014

Psalm 123 verses 5-8

Psalm 123 continues in verses 5-7 with a third image, explanied by Pope Benedict XVI:

"The second part of our thanksgiving hymn shifts from the marine image to a hunting scene, typical of many Psalms of supplication (cf. Ps 124[123]: 6-8). Here, in fact, the Psalm evokes a wild beast clenching its prey between its teeth or the snare of fowlers that captures a bird. But the blessing this Psalm expresses enables us to understand that the destiny of the faithful, that was a destiny of death, has been radically changed by a saving intervention: "Blessed be the Lord who did not give us a prey to their teeth!"

5
V
Benedíctus Dóminus * qui non dedit nos, in captiónem déntibus eórum.
NV
Benedictus Dominus, qui non dedit nos in direptionem dentibus eorum.
JH
Benedictus Dominus, qui non dedit nos in praedam dentibus eorum. 

ελογητς κύριος ς οκ δωκεν μς ες θήραν τος δοσιν ατν

benedico, dixi, dictum, ere 3, to bless
do, dedi, datum, are, to give,
captio, onis, /. prey, booty; a net, trap, snare.

DR
Blessed be the Lord, who has not given us to be a prey to their teeth.
Cover
But praised be the Lord, who hath not given us over for a prey unto their teeth.

St Athanasius comments: 

What then is our duty, my brothers, for the sake of these things, but to praise and give thanks to God, the king of all? And let us first exclaim in the words of the psalms, "Blessed be the Lord, who has not given us over as a prey to their teeth." Let us keep the feast in that way that he has dedicated for us unto salvation—the holy day Easter—so that we may celebrate the feast which is in heaven with the angels. Thus anciently, the people of the Jews, when they came out of affliction into a state of ease, kept the feast, singing a song of praise for their victory. So also the people in the time of Esther, because they were delivered from the edict of death, kept a feast to the Lord, considering it a feast, returning thanks to the Lord and praising him for having changed their condition. Therefore let us, per­forming our vows to the Lord and confessing our sins, keep the feast to the Lord, in conversation, moral conduct and manner of life; praising our Lord, who has chastened us a little but has not utterly failed or forsaken us or altogether kept silence from us. For if, having brought us out of the deceitful and famous Egypt of the opponents of Christ, he has caused us to pass through many trials and afflictions, as it were in the wilderness, to his holy church, so that from hence, according to custom, we can send to you, as well as receive letters from you; on this account especially I both give thanks to God myself and exhort you to thank him with me and on my behalf, this being the apostolic custom, which these opponents of Christ, and the schismatics, wished to put an end to and to break off. The Lord did not permit it but both renewed and preserved that which was ordained by him through the apostle, so that we may keep the feast together, and together keep holy day, according to the tradition and com­mandment of the fathers. Festal Letter 10.11

6
V/NV
Anima nostra sicut passer erépta est * de láqueo venántium.
JH
Anima nostra quasi auis erepta est de laqueo uenantium : 

 ψυχ μν ς στρουθίον ρρύσθη κ τς παγίδος τν θηρευόντων 

Text notes: ‘Passer’ means sparrow, which is often used with connotations of a bird that lives alone; the Diurnal however follows the Masoretic text, which just uses the generic ‘bird’.

sicut, adv., as, just as, like.
passer, eris, m., a sparrow; the Hebrew term means any kind of small bird, not necessarily a sparrow
eripio, ripui, reptum, ere 3 (ex and rapio, to snatch away, to rescue, deliver
laqueus, ei, m., a noose for capturing animals; a snare, trap
dens, dentis, a tooth; to escape the malice of enemies is to escape from their teeth. 123,6.
venor, atus sum, ari, to hunt.

DR
Our soul has been delivered as a sparrow out of the snare of the fowlers.
MD
Our soul hath escaped like a bird, out of the snare of the fowler.
RSV
We have escaped as a bird from the snare of the fowlers;
Cover
Our soul is escaped even as a bird out of the snare of the fowler;

Bellarmine comments:

"and he tells us how that was effected when he says, "Our soul hath been delivered as a sparrow out of the snare of the fowlers." No doubt, our soul fell into persecution and temp­tation, as would a sparrow or any other bird, when they are seduced into the snare set by the fowlers; but still it was loosed and delivered from the temptation before the tempter got hold of it to kill it; like a bird caught in a snare but enlarged before the fowler arrived to take it, kill it, and eat it."

7
V/JH
Láqueus contrítus est, * et nos liberáti sumus.
NV
laqueus contritus est, et nos erepti sumus.

 παγς συνετρίβη κα μες ρρύσθημεν

contero, trivi, Itum, ere 3, to break, crush, destroy.
libero, avi, atum, are  to free, set free, deliver

DR
The snare is broken, and we are delivered.

Bellarmine continues:

That was effected by "the snare being broken and thus we are delivered." God having by his grace, repressed the temptation before the soul either denied the faith or consented to sin in any other respect, just as the snare that held the bird would be broken, on which the bird flies off, and thus disappoints the fowler of his prey.

8
V/NV
Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
JH
Auxilium nostrum in nomine Domini, qui fecit caelum et terram.

 βοήθεια μν ν νόματι κυρίου το ποιήσαντος τν ορανν κα τν γν

adjutorium, ii, n.  help, aid, assistance, strength,  shelter, protection,  support
facio, feci, factum, ere 3,  to make, do, cause, bring to pass
nomen, mis, n. name.
caelum, i, n., or caeli, orum, m.  heaven, the abode of God; the heavens as opposed to the earth; the air;
terra, ae, /. the earth

DR
Our help is in the name of the Lord, who made heaven and earth
Cover
Our help standeth in the Name of the Lord, who hath made heaven and earth.

St Augustine notes that

So this heaven and earth is called the world. In saying "Do not love the world," he is not disparaging that world; whoever disparages that world, after all, is disparaging the maker of the world. Listen to the world mentioned twice in one place in different senses: it was said of the Lord Christ, "He was in this world, and the world was made through him, and the world did not know him."9 The world was made through him: "Our help is in the name of the Lord, who made heaven and earth." The world was made through him: "I lifted up my eyes to the moun­tains; from where will help come to me? My help is from the Lord, who made heaven and earth."10 This world was made by God, and the world did not know him. Which world did not know him? The lover of the world, the lover of the work, the scorner of the workman. Sermon 3I3A.2.

Psalm 123: Nisi quia Dóminus erat in nobis 
Vulgate
Douay-Rheims
Canticum graduum

 Nisi quia Dóminus erat in nobis, dicat nunc Israël: * nisi quia Dóminus erat in nobis,
If it had not been that the Lord was with us, let Israel now say: 2 If it had not been that the Lord was with us,
2  Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:
When men rose up against us, 3 perhaps they had swallowed us up alive.
3  Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.
When their fury was enkindled against us, perhaps the waters had swallowed us up.
4  Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.
5 Our soul has passed through a torrent: perhaps our soul had passed through a water insupportable.
5  Benedíctus Dóminus * qui non dedit nos, in captiónem déntibus eórum.
6 Blessed be the Lord, who has not given us to be a prey to their teeth.
6  Anima nostra sicut passer erépta est * de láqueo venántium.
7 Our soul has been delivered as a sparrow out of the snare of the fowlers.
7  Láqueus contrítus est, * et nos liberáti sumus.
The snare is broken, and we are delivered.
8  Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
8 Our help is in the name of the Lord, who made heaven and earth


Saturday, September 6, 2014

Psalm 123: verses 3-4

 Verses 3-4 present the second major image of Psalm 123, of a torrent of waters seeking to drown us.

3
V/NV
Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.
JH
cum irasceretur furor eorum super nos : forsitan aquae circumdedissent nos, 

ν τ ργισθναι τν θυμν ατν φ' μςρα τ δωρ κατεπόντισεν μς 

Text notes:  The Monastic Diurnal omits to translate the ‘forte’ here, but Ladouceur suggests that is appropriate, as the word is added to translate an untranslatable Greek particle of contingency (in a contrary to the fact condition).  Boylan suggests that the overall image conjured up here is that of a sea monster, which fits with the flooding waters that follow, and is picked up again in verse 5.

irascor, iratus sum, irasci  to be angry or wrathful. (1) Of God. (2) Of men
furor, oris, m.  rage, wrath, fury, indignation
aqua, ae, water
forsitan, adv.  perhaps, perchance, peradventure; surely.
absorbeo, ui, ere 2, to swallow up, gulp down

DR
When their fury was enkindled against us, perhaps the waters had swallowed us up.
Brenton
when their wrath was kindled against us: verily the water would have drowned us,
MD
When their fury was inflamed against us, the waters might have rushed over us.
RSV
when their anger was kindled against us; then the flood would have swept us away,
Cover
Yea, the waters had drowned us, and the stream had gone over our soul.

Cassiodorus parses out the text as follows:

"The first half of the verse goes with what precedes. This is how the sense is to be combined: If it had not been that the Lord was with us when men rose up against us, perhaps they would have swallowed us alive. We must place a fullstop here, so that we may take the remainder of the verse with the connection between the words sundered. 

With regard to his phrase, they would have swal­lowed us alive, it is not a human practice for opponents to swallow people alive; but we are swallowed alive when plunged into the evils of heresy or into the steep depths of sins with sacrilegious wicked­ness. This could have befallen the holy men if heavenly power had not rescued them. 

Next follows the other half of this verse, which must clearly be joined to the statement coming next. He says: When their anger was roused against us. The sense of their roused anger is that they did not have most righteous motives, for anger and envy are lacking in judgment, pursuing as they do their desires with headlong purpose. As Solomon puts it: Anger killeth the foolish, and envy slayeth the little one.What just motive could they have against God's servants when they had the audacity to despise the Creator of all when He was with them? Animus (anger) is a Greek word formed from anemos (wind), because its movement is comparable to the swiftest breezes, or from anaima (bloodlessness) because it is bloodless, since it is not physical, as was stated in the book which with the Lord's help we wrote on the soul.

4
V
Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.
NV
torrens pertransisset animam nostram; forsitan pertransissent animam nostrum aquae intumescentes.
JH
torrens transisset super animam nostram : forsitan transissent super animam nostram 
aquae superbae. 

χείμαρρον διλθεν  ψυχ μνρα διλθεν  ψυχ μν τ δωρ τ νυπόστατον

Text notes: The Vulgate (and Septuagint) reverse the subject and object (soul and torrent) in each of the phrases here compared to the Masoretic Text, and the Diurnal follows the MT.  The Septuagint/Vulgate version however makes just as much if not more sense however, making the movement of the soul more active (ie ‘Our soul has passed through the torrent’, rather than ‘the torrent passed over our soul’).  Either way, floods and overwhelming waters often symbolize misfortune.

torrens, entis, m.  a brook, stream, torrent
pertranseo, ii or ivi, ire  to pass through,traverse; to go about, wander, roam; to pass, flow
anima, ae, (1) Equivalent to a personal pronoun:   (2) Untranslated:. (3) Life, soul, and heart
intolerabilis, e, overwhelming, unbearable

DR
Our soul has passed through a torrent: perhaps our soul had passed through a water insupportable.
Brenton
our soul would have gone under the torrent. Yea, our soul would have gone under the overwhelming water.
MD
The torrent might have overwhelmed us, the raging flood might have swept us along.
RSV
the torrent would have gone over us; then over us would have gone the raging waters.
Cover
The deep waters of the proud had gone even over our soul.

Pope Benedict XVI commented on these verses as follows:

In the first, the raging waters, a biblical symbol of devastating chaos, evil and death, predominate: "Then would the waters have engulfed us, the torrent gone over us; over our head would have swept the raging waters" (vv. 4-5). The person of prayer now has the feeling that he lies on a beach, miraculously saved from the pounding fury of the waves. Human life is surrounded by the snares of evil lying in wait that not only attack the person's life but also aim at destroying all human values. We see how these dangers exist even now. However, the Lord rises - and we can be sure of this also today - to preserve the just and save him, as the Psalmist sings in Psalm 18[17]: "From on high he reached down and seized me; he drew me forth from the mighty waters. He snatched me from my powerful foe, from my enemies... the Lord was my support. He brought me forth into freedom, he saved me because he loved me" (vv. 17-20)


Psalm 123: Nisi quia Dóminus erat in nobis 
Vulgate
Douay-Rheims
Canticum graduum

 Nisi quia Dóminus erat in nobis, dicat nunc Israël: * nisi quia Dóminus erat in nobis,
If it had not been that the Lord was with us, let Israel now say: 2 If it had not been that the Lord was with us,
2  Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:
When men rose up against us, 3 perhaps they had swallowed us up alive.
3  Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.
When their fury was enkindled against us, perhaps the waters had swallowed us up.
4  Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.
5 Our soul has passed through a torrent: perhaps our soul had passed through a water insupportable.
5  Benedíctus Dóminus * qui non dedit nos, in captiónem déntibus eórum.
6 Blessed be the Lord, who has not given us to be a prey to their teeth.
6  Anima nostra sicut passer erépta est * de láqueo venántium.
7 Our soul has been delivered as a sparrow out of the snare of the fowlers.
7  Láqueus contrítus est, * et nos liberáti sumus.
The snare is broken, and we are delivered.
8  Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
8 Our help is in the name of the Lord, who made heaven and earth