Psalm 32 v 3-5

Verses 3-5 of Psalm 32 make clear the Messianic context of the psalm.

3	V/NV	Cantáte ei cánticum novum: * bene psállite ei in vociferatióne.
	OR	cantate ei canticum novum bene psallite ei in iubilatione
	JH	Cantate ei canticum nouum; diligenter psallite in iubilo;
		ᾄσατε αὐτῷ ᾆσμα καινόν καλῶς ψάλατε ἐν ἀλαλαγμῷ

Cantáte (sing) ei (to/for him) cánticum (a song) novum (new): * bene (well/rightly) psállite (sing) ei (to him) in (with) vociferatióne (jubilation/loud shouting).

The term 'new song' denotes a Messianic reference, as Eusebius of Caesaria pointed out (Bk I c iv) and endorsed in an opinion from the Pontifical Biblical Commission - the psalms that use it reference Rev 5:9, a people of God out of every tribe and tongue and people and nation.  This a psalm, then, that sings of the Messianic age.

canto, avi, atum, are to sing, to praise in song

canticum, i, n. a song, canticle

novus, a, um,  new.

bene, adv. well; rightly, uprightly.

psallo, ere 3 to sing to the accompaniment of a stringed instrument; to sing the praises of God.

in+abl = with, in, on among, by means of

vociferatio onis f outcry, clamor; loud shouting, jubilation

DR	Sing to him a new canticle, sing well unto him with a loud noise.
Brenton	Sing to him a new song; play skillfully with a loud noise.
Cover	Sing unto the Lord a new song; sing praises lustily unto him with a good courage.
Grail	O sing him a song that is new, play loudly, with all your skill.

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).  There is certainly something useful to be gleaned from the literal approach to this text, for amongst the Theologians, St Thomas used it to comment on the appropriateness of various types of music in worship, while Bellarmine comments on the importance of appropriate devotion to the divine office, and the need for an appropriately manly tone when singing it.

All the same, the Fathers interpreted this phrase primarily in the context of its use in Isaiah 42, that makes clear its Messianic significance; and in the light of 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." 

When the monk 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, as the most popular medieval commentary on the psalms, that by St Benedict's contemporary Cassiodorus, makes clear:

"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..."  That is, invoke God by good works; jubilation is joy expressed with warmth of spirit and the cry of intermingled voices.  In this jubilation only he who shows eagerness for goodly living can sing well.  Ponder the salutary teaching which forewarns us that we must sing with innocence before the Lord, who knows our passions and our hearts;  this is to prevent our sinning more seriously by appearing to approach such great mysteries with wickedness and guile."

4	V/NV	Quia rectum est verbum Dómini, * et ómnia ópera ejus in fide.
		quoniam rectus est sermo Domini et omnia opera eius in fide
	JH	quia rectum est uerbum Domini, et omne opus eius in fide.
		ὅτι εὐθὴς ὁ λόγος τοῦ κυρίου καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει

Quia (for) rectum (right/upright) est (he is) verbum (the word) Dómini (of the Lord) * et (and) ómnia (all) ópera (the works) ejus (his) in (with) fide (faithfulness).

The last verse gave a us the Messianic prompt 'new song'; this one is more direct referring to the word, or logos.  The Greek euthus means straight, direct, plain, honest in classical Greek, hence Brenton's 'right'; NETS renders it 'upright'.

rectus, a, um, part. adj. just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady.

verbum, i, n.,word, command, edict, also a promise; saying, speech; Law, the Eternal Son.

opus, eris, n., work.

fides ei f faithfulness, trustworthiness

DR	For the word of the Lord is right, and all his works are done with faithfulness.
Brenton	For the word of the Lord is right; and all his works are faithful.
Cover	For the word of the Lord is true; and all his works are faithful.
Grail	For the word of the Lord is faithful and all his works to be trusted.

Why should we rejoice? The psalm now turns to giving us some reasons.  St Thomas links the first part of the verse to the opening line of Psalm 118 for Terce today, 'Thy word is a lamp to my feet' (Psalm 118:105), to God's teaching and doctrine.  The second phrase refers to his works of creation and providential plan for history. 

5	V/OR	Díligit misericórdiam et judícium: * misericórdia Dómini plena est terra.
	NV/JH	Diligit iustitiam et iudicium; misericordia Domini plena est terra.
		ἀγαπᾷ ἐλεημοσύνην καὶ κρίσιν τοῦ ἐλέους κυρίου πλήρης ἡ γῆ

Díligit (he loves) misericórdiam (mercy) et (and) judícium (justice/judgment): misericórdia (the mercy) Dómini (of the Lord) plena (filled) est (it is) terra (the earth).

diligo, lexi, lectum, ere 3  to love;  

misericordia, ae,, mercy, kindness, favor, compassion, loving-kindness

judicium, i, n.  judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.

plenus, a, um full, filled.

terra, ae, f the earth;  orbis terrae, the world; a country, esp. the Land of Israel

DR	He loves mercy and judgment; the earth is full of the mercy of the Lord.
Brenton	He loves mercy and judgment; the earth is full the mercy of the Lord.
RSV	He loves righteousness and justice; the earth is full of the steadfast love of the LORD.
Knox	faithfulness he loves, and the just award, the whole earth overflows with the Lord’s goodness.
Cover	He loveth righteousness and judgement; the earth is full of the goodness of the Lord.
Grail	The Lord loves justice and right and fills the earth with his love.

The combination of mercy and justice is crucial for as St Basil points out, if justice alone prevailed, none of us would be saved:

"The Lord 'loveth mercy and judgment; the earth is full of the mercy of the Lord/ If the judgment of God, who renders precisely according to our deserts what is due to us for our deeds, should be by itself, what hope would there be? Who of all mankind would be saved? But, as it is, 'He loveth mercy and judgment.' It is as if He had made mercy a coadjutor to Himself, standing before the royal throne of His judgment, and thus He leads each one to judgment. 'If thou, O Lord, wilt mark iniquities: Lord, who shall stand it?' Neither is mercy without judgment, nor judgment without mercy. He loves mercy, therefore, before judgment, and after mercy He comes to judgment. However, these qualities are joined to each other, mercy and judgment, lest either mercy alone should produce presumption, or judgment alone cause despair."

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 the next set of notes on Psalm 32 here.

Psalm 32: verses 1-2

The first two verses of Psalm 32 set the scene: those in a state of grace are invited to worship God.

1	V/NV	Exsultáte, justi in Dómino: * rectos decet collaudátio.
	Old Roman	Gaudete iusti in Domino rectos decet conlaudatio
	JH	Laudate, iusti, Dominum: rectos decet laudatio.
		ἀγαλλιᾶσθε δίκαιοι ἐν τῷ κυρίῳ τοῖς εὐθέσι πρέπει αἴνεσις

Exsultáte (Rejoice/exsult), justi (the just) in Dómino (in the Lord): * rectos (the upright) decet (it is fitting) collaudátio (praise)

Boylan suggests the just should be read as the community of Israel.

exsulto, avi, atum, are ., to spring, leap, or jump up; to exult, to rejoice exceedingly

justus, a, um  just as a subst., a just man, the just

rectus, a, um, part. adj. just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady.

decet = it is fitting

collaudatio – onis – praise, praising together

rectus, a, um, part. adj. (from rego),just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady. 

DR	Rejoice in the Lord, O you just: praise becomes the upright.
Brenton	Rejoice in the Lord, ye righteous; praise becomes the upright.
Knox	Triumph, just souls, in the Lord; true hearts, it is yours to praise him.
Cover	Rejoice in the Lord, O ye righteous; for it becometh well the just to be to be thankful
Grail	Ring out your joy to the Lord, O you just; for praise is fitting for loyal hearts.

The Fathers point out that only those genuinely seeking to do God's will can properly praise him.  St Thomas Aquinas puts it thus:

Why though does he say 'be glad in the Lord, and rejoice, ye just' (Psalm 31:11), and not 'be glad...all persons'? The explanation is that 'Praise becometh the upright' (Psalm 32:1), praise, that is, of God. Thus it must be determined whether they are just and how it is fitting they praise. Something is not called 'upright' unless it is conformed to rule and measure. Now the rule and measure of human will is justice and the divine will. Thus, those who do not have an upright disposition are not able properly to praise God, because they do not wish their will to conform to God's, but would rather the divine will conform to theirs. Hence God does many things which these ones do not condone. But those who accommodate themselves to God's will rejoice in prosperity and adversity, and thus he says: 'praise becometh the upright' (Psalm 32:1), because they give praise in every circumstance, not just certain ones. Again, they praise with one spirit: 'Praise is not seemly in the mouth of a sinner' (Ecclesiastes 15:9) -- 'A great joy to them that shall have escaped of Israel.' (Isaiah 4.2).

2	V/OR/NV	Confitémini Dómino in cíthara: * in psaltério decem chordárum psállite illi.
	JH	Confitemini Domino in cithara : in psalterio decachordo cantate ei.
		ἐξομολογεῖσθε τῷ κυρίῳ ἐν κιθάρᾳ ἐν ψαλτηρίῳ δεκαχόρδῳ ψάλατε αὐτῷ

Confitémini (let us give praise) Dómino (to the Lord) in cíthara (on the harp): * in psaltério (on the psaltery) decem (ten) chordárum (of strings) psállite (sing) illi (to him).

Note that the cithara and psalterium were two stringed instruments.

confiteor, fessus sum, eri 2 to praise, give thanks; to confess, acknowledge one's guilt.

cithara, ae, f stringed instrument, a harp

psalterium, ii, n a stringed instrument, a psaltery, harp, zither.

decem ten

chorda, ae, a string of a musical instrument.

psallo, ere 3 to sing to the accompaniment of a stringed instrument,; to sing the praises of God. 

DR	Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.
Brenton	Praise the Lord on the harp; platy to him on a psaltery of ten strings.
Cover	Praise the Lord with harp; sing praises unto him with the lute and instrument of ten strings.
Grail	Give thanks to the Lord upon the harp, with a ten-stringed lute sing him songs.

The concept being conveyed here is the need to conform our external activity of worship, with our inner dispositions.  St Basil the Great, for example instructs:

First, it is necessary to praise the Lord on the harp; that is, to render harmoniously the actions of the body. Since, indeed, we sinned in the body, 'when we yielded our members as slaves of sin, unto lawlessness' let us give praise with our body, using the same instrument for the destruction of sin. Have you reviled? Bless. Have you defrauded? Make restitution. Have you been intoxicated? Fast. Have you made false pretensions? Be humble. Have you been envious? Console. Have you murdered? Bear witness, or afflict your body with the equivalent of martyrdom through confession. And then, after confession you are worthy to play for God on the ten-stringed psaltery. For, it is necessary, first, to correct the actions of our body, so that we perform them harmoniously with the divine Word and thus mount up to the contemplation of things intellectual. 

 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 the next part in this series on Psalm 32 here.

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.