The text of the Gradual psalms arranged for devotional use (Overview and Introduction Pt 2)

Paolo Uccelli: Presentation of the Virgin Mary in the Temple

Yesterday I suggested saying the Gradual Psalms as a possible Lenten devotion.

Below is the text of the Gradual Psalms in Latin and English (Douay-Rheims), organised as they are traditionally said as a devotion, as three groups of five psalms, with short prayers in between each set.

The first five are traditionally offered for the dead, and are said without antiphon or Gloria Patri.  The second for the forgiveness of our sins, and the third set for our particular intentions.

I: For the dead

[Psalm 119]
1  Ad Dóminum cum tribulárer clamávi: * et exaudívit me.				In my trouble I cried to the Lord: and he heard me.
2  Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa.				2 O Lord, deliver my soul from wicked lips, and a deceitful tongue.
3  Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam?				3 What shall be given to you, or what shall be added to you, to a deceitful tongue?
4  Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis				4 The sharp arrows of the mighty, with coals that lay waste.
5  Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus Cedar: * multum íncola fuit ánima mea.				5 Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: My soul has been long a sojourner.
6  Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis.				With them that hated peace I was peaceable:   when I spoke to them they fought against me without cause.
[Psalm 120]
1  Levávi óculos meos in montes, * unde véniet auxílium mihi.					I have lifted up my eyes to the mountains, from whence help shall come to me.
2  Auxílium meum a Dómino, * qui fecit cælum et terram.					2 My help is from the Lord, who made heaven and earth.
3  Non det in commotiónem pedem tuum: * neque dormítet qui custódit te.					3 May he not suffer your foot to be moved: neither let him slumber that keeps you.
4  Ecce, non dormitábit neque dórmiet, * qui custódit Israël.					4 Behold he shall neither slumber nor sleep, that keeps Israel.
5  Dóminus custódit te, Dóminus protéctio tua, * super manum déxteram tuam.					5 The Lord is your keeper, the Lord is your protection upon your right hand.
6  Per diem sol non uret te: * neque luna per noctem.					6 The sun shall not burn you by day: nor the moon by night.
7  Dóminus custódit te ab omni malo: * custódiat ánimam tuam Dóminus.					7 The Lord keeps you from all evil: may the Lord keep your soul.
8  Dóminus custódiat intróitum tuum, et éxitum tuum: * ex hoc nunc, et usque in sæculum.					8 May the Lord keep your coming in and your going out; from henceforth now and for ever.
[Psalm 121]
1  Lætátus sum in his, quæ dicta sunt mihi: *  In domum Dómini íbimus.		I rejoiced at the things that were said to me: We shall go into the house of the Lord.
2  Stantes erant pedes nostri, * in átriis tuis, Jerúsalem.		2 Our feet were standing in your courts, O Jerusalem.
3  Jerúsalem, quæ ædificátur ut cívitas: * cujus participátio ejus in idípsum.		3 Jerusalem, which is built as a city, which is compact together.
4  Illuc enim ascendérunt tribus, tribus Dómini: * testimónium Israël ad confiténdum nómini Dómini.		4 For thither did the tribes go up, the tribes of the Lord: the testimony of Israel, to praise the name of the Lord.
5  Quia illic sedérunt sedes in judício, * sedes super domum David.		5 Because their seats have sat in judgment, seats upon the house of David.
6  Rogáte quæ ad pacem sunt Jerúsalem: * et abundántia diligéntibus te:		6 Pray for the things that are for the peace of Jerusalem: and abundance for them that love you.
7  Fiat pax in virtúte tua: * et abundántia in túrribus tuis.		7 Let peace be in your strength: and abundance in your towers
8  Propter fratres meos, et próximos meos, * loquébar pacem de te:		8 For the sake of my brethren, and of my neighbours, I spoke peace of you.
9  Propter domum Dómini, Dei nostri, * quæsívi bona tibi.		9 Because of the house of the Lord our God, I have sought good things for you.
[Psalm 122]
1  Ad te levávi óculos meos, * qui hábitas in cælis.						To you have I lifted up my eyes, who dwell in heaven.
2  Ecce sicut óculi servórum, * in mánibus dominórum suórum.						2 Behold as the eyes of servants are on the hands of their masters,
3  Sicut óculi ancíllæ in mánibus dóminæ suæ: * ita óculi nostri ad Dóminum, Deum nostrum, donec misereátur nostri.						As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
4  Miserére nostri, Dómine, miserére nostri: * quia multum repléti sumus despectióne:						3 Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt.
5  Quia multum repléta est ánima nostra: * oppróbrium abundántibus, et despéctio supérbis.						4 For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud
[Psalm 123]
1  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
Requiem aeternam* dona eis, Domine.			Eternal rest* grant unto them. O Lord.
Et lux perpetua* luceat eis.			And let perpetual light* shine upon them.
(Said kneeling:) Pater noster ..... (secreto, usque ad) V. Et ne nos inducas in tentationem. R. Sed libera nos a malo.						Our Father .... (silently, as far as) V. And lead us not into temptation. R. But deliver us from evil.
V. A porta inferni. R. Erue, Domine, animas eorum						V. From the gate of hell. R. O Lord, deliver their souls.
V. Requiescant in pace. R. Amen.						V. May they rest in peace. R. Amen.
V. Domine, exaudi orationem meam. R. Et clamor meus ad te veniat.						V. O Lord, hear my prayer. R. And let my cry come unto Thee.
Oremus: Absolve, quaesumus, Domine, animas famulorum famularumque tuarum et omnium fidelium defunctorum, ab omni vinculo delictorum: ut in resurrectionis gloria inter Sanctos et Electos tuos resuscitati respirent. Per Christum Dominum nostrum. R. Amen.						Let us pray: Deliver, we beseech Thee, O Lord, the souls of Thy servants and handmaids, and all the faithful departed from the bonds of their sins: grant that they may live and breathe again in a glorious resurrection among all Thy Saints and Elect.   Through Christ our Lord. R. Amen.

II: For the forgiveness of our sins

[Psalm 124]
1 Qui confídunt in Dómino, sicut mons Sion: * non commovébitur in ætérnum, qui hábitat in Jerúsalem.	They that trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwells 2 in Jerusalem.
2  Montes in circúitu ejus: * et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sæculum.	Mountains are round about it: so the Lord is round about his people from henceforth now and for ever.
3  Quia non relínquet Dóminus virgam peccatórum super sortem justórum: * ut non exténdant justi ad iniquitátem manus suas.	3 For the Lord will not leave the rod of sinners upon the lot of the just: that the just may not stretch forth their hands to iniquity.
4  Bénefac, Dómine, bonis, * et rectis corde.	4 Do good, O Lord, to those that are good, and to the upright of heart.
5  Declinántes autem in obligatiónes addúcet Dóminus cum operántibus iniquitátem: * pax super Israël.	5 But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: peace upon Israel.

Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 125]
1  In converténdo Dóminus captivitátem Sion: * facti sumus sicut consoláti:	When the Lord brought back the captivity of Sion, we became like men comforted.
2  Tunc replétum est gáudio os nostrum: * et lingua nostra exsultatióne	2 Then was our mouth filled with gladness; and our tongue with joy.
3  Tunc dicent inter Gentes: * Magnificávit Dóminus fácere cum eis.	Then shall they say among the Gentiles: The Lord has done great things for them.
4  Magnificávit Dóminus fácere nobíscum: * facti sumus lætántes.	3 The Lord has done great things for us; we have become joyful.
5  Convérte, Dómine, captivitátem nostram, * sicut torrens in austro.	4 Turn again our captivity, O Lord, as a stream in the south.
6  Qui séminant in lácrimis, * in exsultatióne metent.	5 They that sow in tears shall reap in joy.
7  Eúntes ibant et flebant, * mitténtes sémina sua.	6 Going they went and wept, casting their seeds.
8  Veniéntes autem vénient cum exsultatióne, * portántes manípulos suos.	7 But coming they shall come with joyfulness, carrying their sheaves.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 126]
1.  Nisi Dominus aedificaverit domum:*  in vanum laboraverunt qui aedificant eam.	Unless the Lord build the house, they labour in vain that build it.
2.  Nisi Dominus custodierit civitatem:* frustra vigilat qui custodit eam.	Unless the Lord keep the city, he watches in vain that keeps it.
3.  Vanum est vobis ante lucem surgere:* surgite, postquam sederitis, qui manducatis panem doloris.	2 It is vain for you to rise before light, rise after you have sitten, you that eat the bread of sorrow.
4.  Cum dederit dilectis suis somnum:* ecce hereditas Domini, filii merces, fructus ventris.	When he shall give sleep to his beloved, 3 behold the inheritance of the Lord are children: the reward, the fruit of the womb.
5.  Sicut sagittae in manu potentis:* ita filii excussorum.	4 As arrows in the hand of the mighty, so the children of them that have been shaken.
6.  Beatus vir, qui implevit desiderium suum ex ipsis:* non confundetur cum loquetur inimicis suis in porta.	5 Blessed is the man that has filled the desire with them; he shall not be confounded when he shall speak to his enemies in the gate
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 127]
1 Beáti omnes, qui timent Dóminum,* qui ámbulant in viis ejus.	Blessed are all they that fear the Lord: that walk in his ways.
2  Labóres mánuum tuárum quia manducábis: * beátus es, et bene tibi erit.	2 For you shall eat the labours of your hands: blessed are you, and it shall be well with you.
3  Uxor tua sicut vitis abúndans: * in latéribus domus tuæ.	3 Your wife as a fruitful vine, on the sides of your house.
4  Fílii tui sicut novéllæ olivárum: * in circúitu mensæ tuæ.	Your children as olive plants, round about your table.
5  Ecce sic benedicétur homo, * qui timet Dóminum.	4 Behold, thus shall the man be blessed that fears the Lord.
6  Benedícat tibi Dóminus ex Sion: *  et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.	5 May the Lord bless you out of Sion: and may you see the good things of Jerusalem all the days of your life.
7  Et vídeas fílios filiórum tuórum: * pacem super Israël.	6 And may you see your children's children, peace upon Israel.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 128]
1 Sæpe expugnavérunt me a juventúte mea, * dicat nunc Israël:	Often have they fought against me from my youth, let Israel now say.
2  Sæpe expugnavérunt me a juventúte mea: * étenim non potuérunt mihi.	2 Often have they fought against me from my youth: but they could not prevail over me.
3  Supra dorsum meum fabricavérunt peccatóres: * prolongavérunt iniquitátem suam.	3 The wicked have wrought upon my back: they have lengthened their iniquity.
4  Dóminus justus concídit cervíces peccatórum: * confundántur et convertántur retrórsum omnes, qui odérunt Sion.	4 The Lord who is just will cut the necks of sinners: 5 Let them all be confounded and turned back that hate Sion.
5  Fiant sicut fœnum tectórum: * quod priúsquam evellátur exáruit:	6 Let them be as grass upon the tops of houses: which withers before it be plucked up:
6  De quo non implévit manum suam qui metit: * et sinum suum qui manípulos cólligit.	7 Who with the mower fills not his hand: nor he that gathers sheaves his bosom.
7  Et non dixérunt qui præteríbant: Benedíctio Dómini super vos: * benedíximus vobis in nómine Dómini.	8 And they that passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. (Said kneeling):	As it was in the beginning, is now, and ever shall be, world without end. Amen.

Kyrie eleison. Christe eleison. Kyrie eleison.	Lord have mercy. Christ have mercy. Lord have mercy.
Pater noster ..... (secreto, usque ad) V. Et ne nos inducas in tentationem. R. Sed libera nos a malo.	Our Father .... (silently, as far as) V. And lead us not into temptation. R. But deliver us from evil.
V. Memento Congregationis tuae. R. Quam possedisti ab initio.	V. Remember Thy congregation. R. Which Thou hast possessed from the beginning.
V. Domine, exaudi orationem meam. R. Et clamor meus ad te veniat.	V. O Lord, hear my prayer. R. And let my cry come unto Thee.
V. Dominus vobiscum. R. Et cum spiritu tuo.	V. The Lord be with you. R. And with thy spirit.
Oremus: Deus, cui proprium est misereri semper et parcere: suscipe deprecationem nostram; ut nos, et omnes famulos tuos, quos delictorum catena constringit, miseratio tuae pietatis clementer absolvat. Per Christum Dominum nostrum. R. Amen.	Let us pray: O God, whose property is always to have mercy and to spare, receive our petitions, and grant that we and all Thy servants who are bound by the chain of sin, may, by the compassion of Thy goodness, mercifully be absolved. Through Christ our Lord. R. Amen.

III For our intentions

[Psalm 129]
De profúndis clamávi ad te, Dómine: * Dómine, exáudi vocem meam :	Out of the depths I have cried to you, O Lord:
2  Fiant aures tuæ intendéntes: * in vocem deprecatiónis meæ.	2 Lord, hear my voice. Let your ears be attentive to the voice of my supplication.
3  Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit?	3 If you, O Lord, will mark iniquities: Lord, who shall stand it.
4  Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine.	4 For with you there is merciful forgiveness: and by reason of your law, I have waited for you, O Lord.
5  Sustinuit ánima mea in verbo ejus: * sperávit ánima mea in Dómino.	My soul has relied on his word: 5 My soul has hoped in the Lord.
6  A custódia matutína usque ad noctem: * speret Israël in Dómino.	6 From the morning watch even until night, let Israel hope in the Lord.
7  Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.	7 Because with the Lord there is mercy: and with him plentiful redemption.
8  Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus.	8 And he shall redeem Israel from all his iniquities
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 130]
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.	1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: * neque in mirabílibus super me.	Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.	2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.	As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.	3 Let Israel hope in the Lord, from henceforth now and for ever.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 131]	A gradual canticle.
1 Meménto, Dómine, David, * et omnis mansuetúdinis ejus :	O Lord remember David, and all his meekness.
2  Sicut jurávit Dómino, * votum vovit Deo Jacob	2 How he swore to the Lord, he vowed a vow to the God of Jacob:
3  Si introíero in tabernáculum domus meæ, * si ascéndero in lectum strati mei :	3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
4  Si dédero somnum óculis meis, * et pálpebris meis dormitatiónem :	4 If I shall give sleep to my eyes, or slumber to my eyelids,
5  Et réquiem tempóribus meis : donec invéniam locum Dómino, * tabernáculum Deo Jacob.	5 or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
6. Ecce audívimus eam in Ephrata: * invénimus eam in campis silvæ.	6 Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
7  Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.	7 We will go into his tabernacle: we will adore in the place where his feet stood. .
8  Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.	8 Arise, O Lord, into your resting place: you and the ark, which you have sanctified
9  Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.	9 Let your priests be clothed with justice: and let your saints rejoice.
10  Propter David, servum tuum: * non avértas fáciem Christi tui.	10 For your servant David's sake, turn not away the face of your anointed.
11  Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.	11 The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
12  Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.	12 If your children will keep my covenant, and these my testimonies which I shall teach them:
13  Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.	Their children also for evermore shall sit upon your throne.
14  Quóniam elégit Dóminus Sion: * elégit eam in habitatiónem sibi.	13 For the Lord has chosen Sion: he has chosen it for his dwelling.
15  Hæc réquies mea in sæculum sæculi: * hic habitábo, quóniam elégi eam.	14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
16  Víduam ejus benedícens benedícam: * páuperes ejus saturábo pánibus.	15 Blessing I will bless her widow: I will satisfy   her poor with bread.
17  Sacerdótes ejus índuam salutári: * et sancti ejus exsultatióne exsultábunt.	16 I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
18  Illuc prodúcam cornu David: * parávi lucérnam Christo meo.	17 There will I bring forth a horn to David: I have prepared a lamp for my anointed
19  Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.	18 His enemies I will clothe with confusion: but upon him shall my sanctification flourish.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 132]
Ecce quam bonum, et quam jucúndum * habitáre fratres in unum.	Behold how good and how pleasant it is for brethren to dwell together in unity:
2  Sicut unguéntum in cápite, * quod descéndit in barbam, barbam Aaron.	Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,
3  Quod descéndit in oram vestiménti ejus: * sicut ros Hermon, qui descéndit in montem Sion.	which ran down to the skirt of his garment: As the dew of Hermon, which descends upon mount Sion.
4  Quóniam illic mandávit Dóminus benedictiónem, * et vitam usque in sæculum	For there the Lord has commanded blessing, and life for evermore.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

[Psalm 133]
1 Ecce nunc benedícite Dóminum, * omnes servi Dómini	Behold now bless the Lord, all you servants of the Lord
2 Qui statis in domo Dómini, * in átriis domus Dei nostri.	Who stand in the house of the Lord, in the courts of the house of our God
3 In nóctibus extóllite manus vestras in sancta, * et benedícite Dóminum.	In the nights lift up your hands to the holy places, and bless the Lord.
4 Benedícat te dóminus ex sion, * qui fecit cælum et terram.	May the Lord out of Sion bless you, he that made heaven and earth.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

You can find the next set of notes on these psalms here.

A Lenten series - the Gradual Psalms (Overview and introduction Pt 1)

Some considerable time ago I started a series on the Gradual Psalms, or Psalms of Ascent as they are labelled in Scripture.  I didn't quite finish it, so I thought I'd try and come back to it now as they are a great set of psalms to pray through Lent.

The Gradual psalms are an important part of the Benedictine Office, but I have to admit that I rather struggle them, as, read literally, they often seem somewhat obscure.  As with all of the psalms though, deeper study can help.

Accordingly this series will be a mix of reposting of previous material, links to previous posts, and time permitting (no promises!), some posts on the psalms I haven't yet covered in the series.

This week, though, some introductory material.

The significance of the Gradual Psalms

The fifteen Gradual psalms, Psalms 119 to 133, were originally used both as pilgrim songs and liturgically: they were probably originally sung on the journey to Jerusalem, as well as liturgically when the pilgrims ascended each of the fifteen steps of the outer Temple to the inner at Jerusalem on the three major feasts of the Jewish calendar.

As the temple itself was viewed as a microcosm of heaven, they seem always to have been interpreted as a mystical ascent to heaven as well.

The Gradual Psalms are traditionally used both devotionally, as a group, and as part of the Divine Office.

Although they were taken over from Jewish liturgical and devotional use, the early Christians saw the number of the set as having particular symbolic significance to the new covenant, since the total of them, fifteen is the product of seven (days of creation; the Old Testament) and eight (the eighth day of the Resurrection, and hence the new covenant).  Cassiodorus, for example, commented:

Their purpose is to unfold in fifteen ordered steps the blessedness of the faithful people, celebrated in that previous song in which their wide-ranging merits are assembled, to elucidate the mystery of the New and Old Testaments. The number seven, as has often been said, denotes the week occasioned by the sabbath of the Old Testament; the number eight signifies the Lord's day, on which He clearly rose again, and this is relevant to the New. When joined together, they are seen to make up the number fifteen. The psalmist begins with renunciation of the world, for he shudders at the worldly ways which constitute the burden of his ills. From this base he mounts by the steps, so to say, of merits, and reaches the perfect and eternal love of the Lord, which as we know is set at the very summit of the virtues....I think that I should advise you that through the bounty of divine grace, fifteen steps are laid in these psalms to denote in various ways the saints' merits, just as there was the same number in the temple at Jerusalem, which we know was completed by Solomon. This was so that the present order of the psalms, prefigured in that building, should be seen to be foretold, for that earthly construction seemed to bear the likeness of the heavenly temple. So when we hear the word steps in the psalms, we are not to think of anything material to be mounted by physical movement, but we should interpret it as the mind's ascent...

The ascent through humility...

St Benedict seems to rather play on that symbolism as well in various ways, as St Bede the Venerable noted in his commentary on Nehemiah 3:

They arrive as far as the steps that come down from the city of David when one has learned to advance by means of spiritual desires from the common life of the faithful to the things of heaven.  For the steps that come down from the city of David to the lower parts of the city of Jerusalem are the aids of divine inspiration or protection by which we should ascend to his kingdom. For David made the steps by which we should ascend to his city when divine mercy taught us the order of the virtues by which we may seek heavenly things and when it granted us the gift of seeking these same virtues.  Doubtless it is about these steps that the psalmist said: Blessed is the man whose help is from you O Lord; he has placed ascents in his heart... and so on until he says: They will walk from virtue to virtue; the God of gods will be seen in Zion. (Ps 83:6-8).  

The builders of the holy city arrive at these steps, therefore, after building the walls of the Pool of Siloa and the King's Garden when, after the mysteries of the Lord's incarnation have been revealed whereby the Gentile world blind from birth  has been cleansed and illuminated, and after the sprouts of good action have begun to grow through faith, holy teachers at the appropriate moment more diligently reveal the progress of the virtues to their hearers, whereby they may ascend to the vision of their Creator, namely him 'of the strong hand' or 'the desirable one', which is the meaning of the name David.  Benedict, a father very reverend both in his name and in his life, realized that these steps especially consist in humility when, interpreting our journey to celestial things to be designated by the ladder shown to the Patriarch Jacob, by which angels ascended and descended, he distinguished in a very careful and pious examination the steps of the ladder itself as the increments and stages of good works that are performed through humility...(trans Scott DeGregorio)

St Bede's link to Psalm 83 can also be found in Cassiodorus' comments on the set:

The word canticle has been placed first so that we may apply it rather to the progress of the soul. Step here is the ascent of humility, confession of sins, as was stated in Psalm 83: In his heart he has disposed to ascend by steps, in the vale of tears. We shall deserve to mount these steps only if we prostrate ourselves for our sins. So let us continually entreat the Lord....

SS Benedict, Cassiodorus and St Bede were, however, probably all drawing on St  Augustine, who makes the link to Jacob's Ladder in his commentary on the first of the set, Psalm 119:

For it is, according to the title prefixed to it, A song of degrees. Degrees are either of ascent or of descent. But degrees, as they are used in this Psalm, are of ascending...There are therefore both those who ascend and those who descend on that ladder. Who are they that ascend? They who progress towards the understanding of things spiritual. Who are they that descend? They who, although, as far as men may, they enjoy the comprehension of things spiritual: nevertheless, descend unto the infants, to say to them such things as they can receive, so that, after being nourished with milk, they may become fitted and strong enough to take spiritual meat...When therefore a man has commenced thus to order his ascent; to speak more plainly, when a Christian has begun to think of spiritual amendment, he begins to suffer the tongues of adversaries. Whoever has not yet suffered from them, has not yet made progress; whoever suffers them not, does not even endeavour to improve. Does he wish to know what we mean? Let him at the same time experience what is reported of us. Let him begin to improve, let him begin to wish to ascend, to wish to despise earthly, fragile, temporal objects, to hold worldly happiness for nothing, to think of God alone, not to rejoice in gain, not to pine at losses, to wish even to sell all his substance, and distribute it among the poor, and to follow Christ; let us see how he suffers the tongues of detractors and of constant opponents, and— a still greater peril— of pretended counsellors, who lead him astray from salvation...

 In the design of the Office

In the traditional forms of the Roman Office as it has come down to us, the Gradual psalms (save for Psalm 133, said at Sunday Compline) are part of the Vespers sequence.  In St Benedict's form of the Office though, as St Bede hints, they play a much more important role.

In the Benedictine Office, Sunday and Monday at Terce to None are devoted to the great psalm of the law, Psalm 118; the rest of the week to the Gradual psalms, which symbolise our spiritual ascent through grace.  We need of course both grace and the law to progress.

There is arguably some interesting number symbolism in the way the Gradual psalms are used in the Benedictine Office.

In the Benedictine Office, the last of the set, Psalm 133, which talks about standing in the courtyards of the house of God, is said every day at Compline.  As the week starts on Sunday, which is both the first day of the week and 'eighth day' of the Resurrection, this can perhaps be interpreted as symbolically reminding us of our ultimate objective, of standing in the true house of God, heaven or the New Jerusalem, forever after our own Resurrection.

On Monday (feria secunda), two of the set are said, viz Psalm 133, and Psalm 128 at Vespers.

On Tuesday (feria tertia), fourteen of the psalms are said (Terce to Vespers, Compline), perhaps signalling our ascent to heaven through Christ (for there are three times fourteen generations of humans between Adam and Christ).

And on Wednesday to Saturday, nine of the Gradual psalms are used each day (Psalms 119-127) at Terce to None, and of course Psalm 133 at Compline makes ten, equalling the number of commandments.

All of this adds up to 53 Gradual Psalms said each week, a number St Augustine (and many others) provided several symbolic explanations for in the context of explaining the meaning of the 153 fish caught in John 21: 1-14 which you can read a summary of over at New Liturgical Movement.

You can read the next part in this series (which provides the set arranged for devotional use) here.

Psalm 50 and building up the walls of Jerusalem

Those of you who read my other blogs, most notably Australia Incognita (which I've recently revived) will know that I am currently reading St Bede's commentary On Ezra and Nehemiah.

This commentary is filled with allusions to both the Rule and Office of St Benedict, and indeed I think the whole commentary can be interpreted as a meditation on St Benedict's framing of the Office around the idea of rebuilding the walls of the Church through the use of verse 16 of Psalm 50 each day to open the Office at Matins, and its links to key themes in the Rule.

The relevant verses are:

16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

I may say more on this anon, but for the moment I just wanted to share St Bede's commentary on Verse 19 of Psalm 50 since it seems particularly pertinent advice to attend to as we enter the final days of Advent:

For the fiftieth psalm - in which the prophet prays specifically for the construction of this city, saying Deal favourably, Oh Lord, in your good will with Zion, that the walls of Jerusalem may be built up - is one of repentance and forgiveness.   

On the fiftieth day of the Lord's resurrection, the Holy Spirit; through which not only the desire to repent is poured into us but also the gift of pardon is conferred on those who repent, came to the primitive Church.   

Now there are two precepts concerning charity, namely love of God and of neighbour, in which, once pardon for sins has been granted to us by the Holy Spirit, we are commanded to endeavour to attain eternal life.   

It is therefore most appropriate that, when rebuilding the wall of the holy city that has been destroyed by the enemies, its citizens restore it in fifty-two days, because this, undoubtedly, is the perfection of the righteous in this life - namely that they should not only, by repenting through the grace of divine inspiration, set aright whatever sins they have committed, but afterwards adorn themselves with good works in love of God and neighbour. (On Ezra and Nehemiah, trans DeGregorio, pg 189)

Psalm 99 - Serve the Lord with gladness

Psalm 99 - Jubiláte Deo, omnis terra - Festal Lauds/Matins Friday II, 5 

Vulgate	Douay-Rheims
Psalmus in confessione.	A psalm of praise.
1 Jubiláte Deo, omnis terra: * servíte Dómino in lætítia.	Sing joyfully to God, all the earth: serve the Lord with gladness.
2  Introíte in conspéctu ejus, * in exsultatióne.	Come in before his presence with exceeding great joy.
3  Scitóte quóniam Dóminus ipse est Deus: * ipse fecit nos, et non ipsi nos.	3 Know that the Lord he is God: he made us, and not we ourselves
4  Pópulus ejus, et oves páscuæ ejus: * introíte portas ejus in confessióne, átria ejus in hymnis: confitémini illi.	We are his people and the sheep of his pasture. 4 Go into his gates with praise, into his courts with hymns: and give glory to him.
5  Laudáte nomen ejus: quóniam suávis est Dóminus, in ætérnum misericórdia ejus, * et usque in generatiónem et generatiónem véritas ejus.	Praise his name: 5 For the Lord is sweet, his mercy endures for ever, and his truth to generation and generation.

The second of the festal psalms of Lauds is Psalm 99, which is the last of the set of psalms focusing on Christ's kingship that started with Psalm 92, the first of the festal psalms of Lauds.

As St Augustine points out, the psalm is reasonably straightforward in its meaning:

...it is short, and not obscure: as if I had given you an assurance, that you should not fear fatigue....The title of this Psalm is, A Psalm of confession. The verses are few, but big with great subjects; may the seed bring forth within your hearts, the barn be prepared for the Lord's harvest.

Similarly, St Liguori summarises it as:

The royal prophet exhorts the faithful to praise God and to thank him first for having created us; then for having given us for our mother this holy Church which nourishes her children as young and tender sheep.

The whole psalm is very upbeat, urging us to joy, and Cassiodorus therefore alludes to the use of the imagery of the sheep of his pasture in Psalm 94 (the Matins invitatory) and the instruction to serve the Lord with gladness in verse 2:

Though service to the Lord is seen to be discharged by the various functions of ecclesiastical orders, monasteries of the faithful, solitary hermits, and devoted laity, all are appropriately associated with these five words, serve the Lord with gladness, and not with murmuring or mental bitterness, as happened in the desert when the Jewish people murmured against the Lord.  This gladness is none other than charity...So those who server the Lord with gladness are those who love Him above all else and show brotherly charity to each other.

Cassiodorus' interpretation of the gates reflects the theme of charity reflected in works:

The Lord's gates are humble repentance, sacred baptism, holy charity, almsgiving, mercy and the other commands by which we can attain his presence.  So the prophet urges us first to enter the gate's of the Lord's mercy by means of this humble confession...

Place in Lauds

Once again it doesn't contain any overt references to morning or light, but it does have a strong connection to the key themes of Lauds they we have noted in this series.

In particular it fits perfectly with the 'entering into heaven' and 'truth and mercy' memes of the Lauds group, in which position it has been placed in the festal office.  And this in turn perhaps suggests that as in a number of other cases, St Benedict was not, in his Lauds selections, starting from nothing, but rather taking an existing theme and amplifying it, making it more explicit.

It also suggests that St Benedict's decision not to use this psalm at Lauds may perhaps have been dictated by factors such as the design of the Matins cursus as much as the content of this particular psalm.  Still, the focus of the psalm is primarily on the kingship of Christ rather than his priesthood, so that too may have been a factor.

Liturgical and Scriptural uses of the psalm

NT references	Eph 2:10 (3); Lk 1:50 (5)
RB cursus	Friday II, 5
Monastic feasts	Festal Lauds
Roman pre 1911	Sunday Lauds
Roman post 1911	1911-62: Sunday Lauds . 1970:
Mass propers (EF)	Lent 4 Monday OF 1-3;

And that ends this series on the variable psalms of Lauds.