Psalm 80: overview

Psalm 80 is said on Thursday at Matins in the Benedictine Office, and whether by coincidence or design, it was also said on that day in the ancient Jewish temple liturgy because, according to Maimonides it speaks of  'the variety of creatures made that day to praise His name.'

For the fifith day

The link to the fifth day is somewhat obscure, at least to modern eyes, but St Augustine provides some commentary on the reference to the fifth day in the title of psalm (which does not occur in modern versions of it, but evidently did in earlier ones!):

Wherefore also on the fifth of the sabbath? What is this? Let us go back to the first works of God, if perchance we may not there find somewhat in which we may also understand a mystery.

For the sabbath is the seventh day, on which God rested from all His works, intimating the great mystery of our future resting from all our works. First of the sabbath then is called that first day, which we also call the Lord's day; second of the sabbath, the second day;...and the sabbath itself the seventh day. 

See ye therefore to whom this Psalm speaks. For it seems to me that it speaks to the baptized. For on the fifth day God from the waters created animals: on the fifth day, that is, on the fifth of the sabbath, God said, Let the waters bring forth creeping things of living souls. See ye, therefore, you in whom the waters have already brought forth creeping things of living souls. For you belong to the presses, and in you, whom the waters have brought forth, one thing is strained out, another is thrown away. For there are many that live not worthily of the baptism which they have received. For how many that are baptized have chosen rather to be filling the Circus than this Basilica! How many that are baptized are either making booths in the streets, or complaining that they are not made!

But this Psalm, For the presses, and on the fifth of the sabbath, is sung unto Asaph. Asaph was a certain man called by this name, as Idithun, as Core, as other names that we find in the titles of the Psalms: yet the interpretation of this name intimates the mystery of a hidden truth. Asaph, in fact, in Latin is interpreted congregation. Therefore, For the presses, on the fifth of the sabbath, it is sung unto Asaph, that is, for a distinguishing pressure, to the baptized, born again of water, the Psalm is sung to the Lord's congregation. We have read the title on the lintel, and have understood what it means by these presses. Now if you please let us see the very house of the composition, that is, the interior of the press. Let us enter, look in, rejoice, fear, desire, avoid. For all these things you are to find in this inward house, that is, in the text of the Psalm itself, when we shall have begun to read, and, with the Lord's help, to speak what He grants us. 

And on verse 5 he says:

Observe that also here the fifth of the sabbath is signified: when Joseph went out from the land of Egypt, that is, the people multiplied through Joseph, he was caused to pass through the Red Sea. Therefore then also the waters brought forth creeping things of living souls. No other thing was it that there in figure the passage of that people through the sea foreshowed, than the passing of the Faithful through Baptism; the apostle is witness: for I would not have you ignorant, brethren, he said, that our fathers were all under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1-2 Nothing else then the passing through the sea did signify, but the Sacrament of the baptized; nothing else the pursuing Egyptians, but the multitude of past sins.

An invitation to fervour

St Alphonsus Liguori provided a summary based on a more literal interpretation of the psalm:

The psalmist reproves the people for the negligence with which they celebrate the praises of the Lord, and urges them to celebrate them with devotion and in thanksgiving for the benefits received from the Lord; for this end the feasts are instituted. Every Christian can apply this psalm to himself.

Corpus Christi

The psalm is also used at Matins for the feast of Corpus Christi, presumably largely for verses 9&15:

9  Ego enim sum Dóminus Deus tuus, qui edúxi te de terra Ægypti: * diláta os tuum, et implébo illud.

11 For I am the Lord your God, who brought you out of the land of Egypt: open your mouth wide, and I will fill it.

5  Et cibávit eos ex ádipe fruménti: * et de petra, melle saturávit eos.

17 And he fed them with the fat of wheat, and filled them with honey out of the rock

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro torcularibus. Psalmus ipsi Asaph.	Unto the end, for the winepresses, a psalm for Asaph himself.
1 Exsultáte Deo, adjutóri nostro: * jubiláte Deo Jacob.	2 Rejoice to God our helper: sing aloud to the God of Jacob.
2  Súmite psalmum, et date tympanum: * psaltérium jucúndum cum cíthara.	3 Take a psalm, and bring hither the timbrel: the pleasant psaltery with the harp.
3  Buccináte in Neoménia tuba, * in insígni die solemnitátis vestræ.	4 Blow up the trumpet on the new moon, on the noted day of your solemnity.
4  Quia præcéptum in Israël est: * et judícium Deo Jacob.	5 For it is a commandment in Israel, and a judgment to the God of Jacob.
5  Testimónium in Joseph pósuit illud, cum exíret de terra Ægypti: * linguam, quam non nóverat, audívit.	6 He ordained it for a testimony in Joseph, when he came out of the land of Egypt: he heard a tongue which he knew not.
6  Divértit ab onéribus dorsum ejus: * manus ejus in cóphino serviérunt.	7 He removed his back from the burdens: his hands had served in baskets.
7  In tribulatióne invocásti me, et liberávi te: * exaudívi te in abscóndito tempestátis: probávi te apud aquam contradictiónis.	8 You called upon me in affliction, and I delivered you: I heard you in the secret place of tempest: I proved you at the waters of contradiction.
8  Audi, pópulus meus, et contestábor te: * Israël, si audíeris me, non erit in te deus recens, neque adorábis deum aliénum.	9 Hear, O my people, and I will testify to you: O Israel, if you will hearken to me, 10 there shall be no new god in you: neither shall you adore a strange god.
9  Ego enim sum Dóminus Deus tuus, qui edúxi te de terra Ægypti: * diláta os tuum, et implébo illud.	11 For I am the Lord your God, who brought you out of the land of Egypt: open your mouth wide, and I will fill it.
10  Et non audívit pópulus meus vocem meam: * et Israël non inténdit mihi.	12 But my people heard not my voice: and Israel hearkened not to me.
11  Et dimísi eos secúndum desidéria cordis eórum: * ibunt in adinventiónibus suis.	13 So I let them go according to the desires of their heart: they shall walk in their own inventions.
12  Si pópulus meus audísset me: * Israël si in viis meis ambulásset:	14 If my people had heard me: if Israel had walked in my ways:
13  Pro níhilo fórsitan inimícos eórum humiliássem: * et super tribulántes eos misíssem manum meam.	15 I should soon have humbled their enemies, and laid my hand on them that troubled them.
14  Inimíci Dómini mentíti sunt ei: * et erit tempus eórum in sæcula.	16 The enemies of the Lord have lied to him: and their time shall be for ever.
15  Et cibávit eos ex ádipe fruménti: * et de petra, melle saturávit eos.	17 And he fed them with the fat of wheat, and filled them with honey out of the rock

Liturgical and Scriptural uses of the psalm

NT references	Acts 7:42, Romans 1: 24-26 (11); Lk 21:24 (14)
RB cursus	Thursday Matins II, 2
Monastic feasts etc	Corpus Christi
Responsories	Lent 3 (wk3, T/F) v6-7
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Matins . 1970:
Mass propers (EF)	Pentecost Monday IN (1, 17); Corpus Christi, IN (1, 17); PP 11, AL (1-2); September Ember Wednesday, IN (1-5)

Psalm 43: Overview

Psalm 43 is said at Monday Matins in the Benedictine Office.

For the sons of core...

St Augustine provided an extended commentary on the psalm's title, which he saw as linking it to the Passion:

This Psalm is addressed to the sons of Korah, as its title shows. Now Korah is equivalent to the word baldness; and we find in the Gospel that our Lord Jesus Christ was crucified in the place of a skull. It is clear then that this Psalm is sung to the sons of His 'Passion.' Now we have on this point a most certain and most evident testimony from the Apostle Paul; because that at the time when the Church was suffering under the persecutions of the Gentiles, he quoted from hence a verse, to insert by way of consolation, and encouragement to patience. For that which he inserted in his Epistle, is said here: For Your sake are we killed all the day long; we are counted as sheep for the slaughter. Let us then hear in this Psalm the voice of the Martyrs; and see how good is the cause which the voice of the Martyrs pleads, saying, For Your sake, etc....

The title then is not simply To the sons of Korah, but, For understanding, to the sons of Korah. This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: My God, My God, look upon Me; why have You forsaken Me? For transferring us in a figure to what He was saying, and to His own Body (for we are also His Body, and He is our Head), He uttered from the Cross not His own cry, but ours. For God never forsook Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spoke this: My God, My God, why have you forsaken Me? For there follows, Far from My health are the words of My offenses: and it shows in whose person He said this; for sin could not be found in Him....

A psalm for times of tribulation

St Alphonsus Liguori provides the following summary for this psalm:

What dominates in this psalm is the expression of the sentiments which should animate the just amid the afflictions of the present life. The psalmist, therefore, proposes to us a prayer that we should address to God in the time of tribulation. The holy Fathers regard this psalm as prophetic. It is the people of God that speak: groaning under oppression, they represent to the Lord the benefits that they once received from his bounty; then they describe their present miseries, and ask the help that they need.

The text of the psalm

Psalm 43

Vulgate	Douay-Rheims
In finem. Filiis Core ad intellectum.	Unto the end, for the sons of Core, to give understanding.
1 Deus, áuribus nostris audívimus: * patres nostri annuntiavérunt nobis.	We have heard, O God, with our ears: our fathers have declared to us,
2  Opus, quod operátus es in diébus eórum, * et in diébus antíquis.	The work you have wrought in their days, and in the days of old.
3  Manus tua gentes dispérdidit, et plantásti eos: * afflixísti pópulos, et expulísti eos.	3 Your hand destroyed the Gentiles, and you planted them: you afflicted the people and casted them out.
4  Nec enim in gládio suo possedérunt terram, * et bráchium eórum non salvávit eos:	4 For they got not the possession of the land by their own sword: neither did their own arm save them.
5  Sed déxtera tua, et bráchium tuum, et illuminátio vultus tui, * quóniam complacuísti in eis.	But your right hand and your arm, and the light of your countenance: because you were pleased with them.
6  Tu es ipse Rex meus et Deus meus: * qui mandas salútes Jacob.	5 You are yourself my king and my God, who commands the saving of Jacob.
7  In te inimícos nostros ventilábimus cornu: * et in nómine tuo spernémus insurgéntes in nobis.	6 Through you we will push down our enemies with the horn: and through your name we will despise them that rise up against us.
8  Non enim in arcu meo sperábo: * et gládius meus non salvábit me.	7 For I will not trust in my bow: neither shall my sword save me.
9  Salvásti enim nos de affligéntibus nos: * et odiéntes nos confudísti.	8 But you have saved us from them that afflict us: and have put them to shame that hate us.
10  In Deo laudábimur tota die: * et in nómine tuo confitébimur in sæculum.	9 In God shall we glory all the day long: and in your name we will give praise for ever.
11  Nunc autem repulísti et confudísti nos: * et non egrediéris, Deus, in virtútibus nostris.	10 But now you have cast us off, and put us to shame: and you, O God, will not go out with our armies.
12  Avertísti nos retrórsum post inimícos nostros: * et qui odérunt nos, diripiébant sibi.	11 You have made us turn our back to our enemies: and they that hated us plundered for themselves.
13  Dedísti nos tamquam oves escárum: * et in Géntibus dispersísti nos.	12 You have given us up like sheep to be eaten: you have scattered us among the nations.
14  Vendidísti pópulum tuum sine prétio: * et non fuit multitúdo in commutatiónibus eórum.	13 You have sold your people for no price: and there was no reckoning in the exchange of them.
15  Posuísti nos oppróbrium vicínis nostris, * subsannatiónem et derísum his, qui sunt in circúitu nostro.	14 You have made us a reproach to our neighbours, a scoff and derision to them that are round about us.
16  Posuísti nos in similitúdinem Géntibus: * commotiónem cápitis in pópulis.	15 You have made us a byword among the Gentiles: a shaking of the head among the people.
17  Tota die verecúndia mea contra me est, * et confúsio faciéi meæ coopéruit me.	16 All the day long my shame is before me: and the confusion of my face has covered me,
18  A voce exprobrántis, et obloquéntis: * a fácie inimíci, et persequéntis.	17 at the voice of him that reproaches and detracts me: at the face of the enemy and persecutor.
19  Hæc ómnia venérunt super nos, nec oblíti sumus te: * et iníque non égimus in testaménto tuo.	18 All these things have come upon us, yet we have not forgotten you: and we have not done wickedly in your covenant.
20  Et non recéssit retro cor nostrum: * et declinásti sémitas nostras a via tua:	19 And our heart has not turned back: neither have you turned aside our steps from your way.
21  Quóniam humiliásti nos in loco afflictiónis, * et coopéruit nos umbra mortis.	20 For you have humbled us in the place of affliction: and the shadow of death has covered us.
22  Si oblíti sumus nomen Dei nostri, * et si expándimus manus nostras ad deum aliénum:	21 If we have forgotten the name of our God, and if we have spread forth our hands to a strange god:
23  Nonne Deus requíret ista? * ipse enim novit abscóndita cordis.	22 Shall not God search out these things: for he knows the secrets of the heart.
24  Quóniam propter te mortificámur tota die: * æstimáti sumus sicut oves occisiónis.	23 Because for your sake we are killed all the day long: we are counted as sheep for the slaughter.
25  Exsúrge, quare obdórmis, Dómine? * exsúrge, et ne repéllas in finem.	24 Arise, why are you sleeping, O Lord? Arise, and cast us not off to the end.
26  Quare fáciem tuam avértis,* oblivísceris inópiæ nostræ, et tribulatiónis nostræ?	25 Why do you turn your face away? And forget our want and our trouble?
27  Quóniam humiliáta est in púlvere ánima nostra: * conglutinátus est in terra venter noster.	26 For our soul is humbled down to the dust: our belly cleaves to the earth.
28  Exsúrge, Dómine, ádjuva nos: * et rédime nos propter nomen tuum.	27 Arise, O Lord, help us and redeem us for your name's sake

Scriptural and liturgical uses of the psalm

NT references	Romans 8: 36 (13, 23)
RB cursus	Matins Monday II, 5
Monastic/(Roman) feasts etc	-
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62: Tuesday None . 1970:
Mass propers (EF)	Sexagesima IN (2, 24, 26) Lent 4 Tuesday GR (1-2, 25) PP23 GR (8-9)

 

Psalm 104:Overview

In the Benedictine Office Psalm 104 is said on Saturdays at Matins.  It is, however, divided in two parts, making up the fifth and sixth psalms of the first Nocturn.

The work of redemption

The previous psalm praises God for his work of creation: this one focuses on his work of redemption.  It starts from Abraham and the promises made to him and takes us through Joseph; the second half in the Office starts 'And Israel went into Egypt' and describes the exit from Egypt under Moses.

It is also, as St Augustine notes, the first of the set of psalms prefixed by the word Alleluia (praise the Lord).  St Alphonsus Liguori remarked:

The prophet urges the Jews to praise God, and to thank him for all a benefits bestowed on their fathers. The first fifteen verses of this psalm form part of the Canticle of David (i Paral. xvi. 8-22), but with some differences of expression.

Cassiodorus summarised it as follows:

The Prophet, knowing that the people of Israel were accustomed to rest their hope in temporal blessings, warns the faithful in the first part, that they should ever seek it out spiritually. O give thanks unto the Lord, and call upon His Name. Secondly, he encourages them by the examples of the Patriarchs, for they were not forsaken by the LORD, because they obeyed His rule. Remember the marvellous works that He hath done. Thirdly, he details the great things He did for their fathers, and how He preserved Joseph and bestowed honours upon him; and commemorates the entrance of the He brews into Egypt. When there were yet but a few of them. Fourthly, he tells how Israel was avenged of his enemies, by the divers plagues of the Egyptians: Whose heart turned so. Fifthly, he describes what great things He did for them in the wilderness; that they should not rejoice in temporal good things, but softened by His bounties, keep His statutes and law. He brought them forth with silver and gold.

The text of the psalm

  Psalm 104/1

Vulgate	Douay-Rheims
Alleluja.	Alleluia
1  Confitémini Dómino, et invocáte nomen ejus: * annuntiáte inter Gentes ópera ejus.	Give glory to the Lord, and call upon his name: declare his deeds among the Gentiles.
2  Cantáte ei, et psállite ei: * narráte ómnia mirabília ejus.	2 Sing to him, yea sing praises to him: relate all his wondrous works.
3  Laudámini in nómine sancto ejus: * lætétur cor quæréntium Dóminum.	3 Glory in his holy name: let the heart of them rejoice that seek the Lord.
4  Quærite Dóminum, et confírmámini: * quærite fáciem ejus semper.	4 Seek the lord, and be strengthened: seek his face evermore.
5  Mementóte mirabílium ejus, quæ fecit: * prodígia ejus, et judícia oris ejus.	5 Remember his marvellous works which he has done; his wonders, and the judgments of his mouth.
6  Semen Abraham, servi ejus: * fílii Jacob, elécti ejus	6 O you seed of Abraham his servant; you sons of Jacob his chosen.
7  Ipse Dóminus Deus noster: * in univérsa terra judícia ejus.	7 He is the Lord our God: his judgments are in all the earth.
8  Memor fuit in sæculum testaménti sui: * verbi, quod mandávit in mille generatiónes:	8 He has remembered his covenant for ever: the word which he commanded to a thousand generations.
9  Quod dispósuit ad Abraham: * et juraménti sui ad Isaac:	9 Which he made to Abraham; and his oath to Isaac:
10  Et státuit illud Jacob in præcéptum: * et Israël in testaméntum ætérnum:	10 And he appointed the same to Jacob for a law, and to Israel for an everlasting testament:
11  Dicens: Tibi dabo terram Chánaan, * funículum hereditátis vestræ.	11 Saying: To you will I give the land of Chanaan, the lot of your inheritance.
12  Cum essent número brevi, * paucíssimi et íncolæ ejus:	12 When they were but a small number: yea very few, and sojourners therein:
13  Et pertransiérunt de gente in gentem, * et de regno ad pópulum álterum	13 And they passed from nation to nation, and from one kingdom to another people.
14  Non relíquit hóminem nocére eis: * et corrípuit pro eis reges.	14 He suffered no man to hurt them: and he reproved kings for their sakes.
15  Nolíte tángere christos meos: * et in prophétis meis nolíte malignári.	15 Touch not my anointed: and do no evil to my prophets.
16 Et vocávit famem super terram: * et omne firmaméntum panis contrívit.	16 And he called a famine upon the land: and he broke in pieces all the support of bread.
17  Misit ante eos virum: * in servum venúmdatus est Joseph.	17 He sent a man before them: Joseph, who was sold for a slave.
18  Humiliavérunt in compédibus pedes ejus,  ferrum pertránsiit ánimam ejus * donec veníret verbum ejus.	18 They humbled his feet in fetters: the iron pierced his soul, 19 until his word came.
19  Elóquium Dómini inflammávit eum: * misit rex, et solvit eum; princeps populórum, et dimísit eum.	The word of the Lord inflamed him. 20 The king sent, and he released him: the ruler of the people, and he set him at liberty.
20  Constítuit eum dóminum domus suæ: * et príncipem omnis possessiónis suæ:	21 He made him master of his house, and ruler of all his possession.
21  Ut erudíret príncipes ejus sicut semetípsum: * et senes ejus prudéntiam docéret.	22 That he might instruct his princes as himself, and teach his ancients wisdom.

(divisio)

Psalm 104/2

Vulgate	Douay-Rheims
22  Et intrávit Israël in Ægyptum: * et Jacob áccola fuit in terra Cham.	23 And Israel went into Egypt: and Jacob was a sojourner in the land of Cham.
23  Et auxit pópulum suum veheménter: * et firmávit eum super inimícos ejus.	24 And he increased his people exceedingly: and strengthened them over their enemies.
24  Convértit cor eórum ut odírent pópulum ejus: * et dolum fácerent in servos ejus.	25 He turned their heart to hate his people: and to deal deceitfully with his servants.
25  Misit Móysen, servum suum: * Aaron, quem elégit ipsum.	26 He sent Moses his servant: Aaron the man whom he had chosen.
26  Pósuit in eis verba signórum suórum: * et prodigiórum in terra Cham.	27 He gave them power to show them signs, and his wonders in the land of Cham.
27 Misit ténebras, et obscurávit: * et non exacerbávit sermónes suos.	28 He sent darkness, and made it obscure: and grieved not his words.
28  Convértit aquas eórum in sánguinem: * et occídit pisces eórum.	29 He turned their waters into blood, and destroyed their fish.
29  Edidit terra eórum ranas: * in penetrálibus regum ipsórum.	30 Their land brought forth frogs, in the inner chambers of their kings.
30  Dixit, et venit cœnomyía: * et cínifes in ómnibus fínibus eórum.	31 He spoke, and there came divers sorts of flies and sciniphs in all their coasts.
31  Pósuit plúvias eórum grándinem: * ignem comburéntem in terra ipsórum.	32 He gave them hail for rain, a burning fire in the land.
32  Et percússit víneas eórum, et ficúlneas eórum: * et contrívit lignum fínium eórum.	33 And he destroyed their vineyards and their fig trees: and he broke in pieces the trees of their coasts.
33  Dixit, et venit locústa, et bruchus, * cujus non erat númerus:	34 He spoke, and the locust came, and the bruchus, of which there was no number.
34  Et comédit omne fœnum in terra eórum: * et comédit omnem fructum terræ eórum.	35 And they devoured all the grass in their land, and consumed all the fruit of their ground.
35  Et percússit omne primogénitum in terra eórum: * primítias omnis labóris eórum	36 And he slew all the firstborn in their land: the firstfruits of all their labour.
36  Et edúxit eos cum argénto et auro: * et non erat in tríbubus eórum infírmus.	37 And he brought them out with silver and gold: and there was not among their tribes one that was feeble.
37  Lætáta est Ægyptus in profectióne eórum: * quia incúbuit timor eórum super eos.	38 Egypt was glad when they departed: for the fear of them lay upon them.
38  Expándit nubem in protectiónem eórum: * et ignem ut lucéret eis per noctem.	39 He spread a cloud for their protection, and fire to give them light in the night.
39  Petiérunt, et venit cotúrnix: * et pane cæli saturávit eos.	40 They asked, and the quail came: and he filled them with the bread of heaven.
40  Dirúpit petram et fluxérunt aquæ: * abiérunt in sicco flúmina;	41 He opened the rock, and waters flowed: rivers ran down in the dry land.
41  Quóniam memor fuit verbi sancti sui: * quod hábuit ad Abraham, púerum suum.	42 Because he remembered his holy word, which he had spoken to his servant Abraham.
42  Et edúxit pópulum suum in exsultatióne, * et eléctos suos in lætítia.	43 And he brought forth his people with joy, and his chosen with gladness.
43  Et dedit illis regiónes Géntium: * et labóres populórum possedérunt:	44 And he gave them the lands of the Gentiles: and they possessed the labours of the people:
44  Ut custódiant justificatiónes ejus, * et legem ejus requírant.	45 That they might observe his justifications, and seek after his law.

Scriptural and liturgical uses of the psalm

NT Refs	Lk 1:71-75 (8, 14); Acts 7:10 (22); Acts 7:17 (23); Acts 7:36 (26); 1 Cor 10:1 (38); Jn 6:31-34 (39)
RB cursus	Sat matins 1.5-6
Monastic/(Roman) feasts etc
Roman pre 1911	Sat Matins
Ambrosian	Friday Matins wk 2
Brigittine	Friday Sext
Maurist	Monday Matins
Thesauris schemas	A:Sat Matins; B Monday Matins; C: Saturday Matins; D: Monday Matins wk 2
Roman post 1911	1911-62: Sat Matins. 1970:
Byzantine	Kathisma /stasis
Mass propers (EF)	Lent 4 Friday, IN (1, 3-4); Easter Monday, IN (1);  Easter Tuesday In (1);  Easter Saturday, In (1, 42); PP 19, GR (1); September Ember Friday, IN (1, 3-4)