Psalm 77: Overview

Psalm 77 is a very long psalm, and so is split into two parts in the Benedictine Office of Thursday Matins.

It has a particular appropriateness to the day of the week on which we celebrate the institution of the Eucharist though, since its focus is on the history of the liberation of the people of Israel from Egypt, and the first half in particular focuses on the miraculous feeding in the desert, a type of the Eucharist.  The second half of the psalm tells mostly of Israel's ingratitude, thus forshadowing the exit of God's presence from the Temple, and presence henceforward in Christian churches instead.

Cassiodorus broke down the psalm into several sections:

In the first part of the psalm, two short verses are seen to be ascribed to the Lord's person; the purpose of this is that respect for the ensuing words may be enhanced when the King himself was seen to speak the exordium. 

In the second part Asaph speaks more expansively, rebuking the Jews because they have shown themselves ungrateful for the Lord's great benefits. They were deformed by wickedness, and utterly refused to submit their hearts to the Lord's commands. 

In the third part are enumerated all the gifts which God's power bestowed on the people of Israel, yet they did not cease grumbling. 

The fourth section states the nature of the vengeance which rose up among them, and tells how that sentence was softened by the Lord's pity. 

In the fifth part they were punished for their murmurings, but they returned to entreat the Lord in recognition of His great works. 

In the sixth section they again spoke with guile and pursued their customary errors, but the Lord's mercy did not permit them to be scattered, though this penalty could have been justly imposed on their evil deeds. 

The seventh part describes how they roused the Lord in the desert, when on their account the Egyptians were sorely afflicted by ten plagues. 

In the eighth the kindnesses of the Lord are recounted, and again the guilt of Jewish obduracy is appended. 

In the ninth the most stern vengeance follows, resulting in His consigning the people to captivity and abandoning the tabernacle of Silo, in which He was seen to dwell among men; and subsequently He chose Mount Sion, and David His servant, so that from his seed Christ the Lord should be born to come as saving Physician  of the world. Thus in the psalm there is the description from the beginning of the choice of the Jewish race right up to the coming of the Lord Saviour.

The text of the psalm

 Psalm 77/1

Vulgate	Douay-Rheims
Intellectus Asaph.	Understanding for Asaph.
1  Atténdite, pópule meus, legem meam: * inclináte aurem vestram in verba oris mei.	Attend, O my people, to my law: incline your ears to the words of my mouth.
2  Apériam in parábolis os meum: * loquar propositiónes ab inítio.	2 I will open my mouth in parables: I will utter propositions from the beginning.
3  Quanta audívimus et cognóvimus ea: * et patres nostri narravérunt nobis.	3 How great things have we heard and known, and our fathers have told us.
4  Non sunt occultáta a fíliis eórum: * in generatióne áltera.	4 They have not been hidden from their children, in another generation.
5  Narrántes laudes Dómini, et virtútes ejus: * et mirabília ejus, quæ fecit.	Declaring the praises of the Lord, and his powers, and his wonders which he has done.
6  Et suscitávit testimónium in Jacob: * et legem pósuit in Israël	5 And he set up a testimony in Jacob: and made a law in Israel.
7  Quanta mandávit pátribus nostris nota fácere ea fíliis suis: * ut cognóscat generátio áltera.	How great things he commanded our fathers, that they should make the same known to their children: 6 That another generation might know them.
8  Fílii qui nascéntur, et exsúrgent, * et narrábunt fíliis suis.	The children that should be born and should rise up, and declare them to their children.
9  Ut ponant in Deo spem suam, et non obliviscántur óperum Dei: * et mandáta ejus exquírant.	7 That they may put their hope in God and may not forget the works of God: and may seek his commandments
10  Ne fiant sicut patres eórum: * generátio prava et exásperans.	8 That they may not become like their fathers, a perverse and exasperating generation.
11  Generátio, quæ non diréxit cor suum: * et non est créditus cum Deo spíritus ejus.	A generation that set not their heart aright: and whose spirit was not faithful to God.
12  Fílii Ephrem intendéntes et mitténtes arcum: * convérsi sunt in die belli.	9 The sons of Ephraim who bend and shoot with the bow: they have turned back in the day of battle.
13  Non custodiérunt testaméntum Dei: * et in lege ejus noluérunt ambuláre.	10 They kept not the covenant of God: and in his law they would not walk
14  Et oblíti sunt benefactórum ejus: * et mirabílium ejus quæ osténdit eis.	11 And they forgot his benefits, and his wonders that he had shown them.
15  Coram pátribus eórum fecit mirabília in terra Ægypti: * in campo Táneos.	12 Wonderful things did he do in the sight of their fathers, in the land of Egypt, in the field of Tanis.
16  Interrúpit mare, et perdúxit eos: * et státuit aquas quasi in utre.	13 He divided the sea and brought them through: and he made the waters to stand as in a vessel.
17  Et dedúxit eos in nube diéi: * et tota nocte in illuminatióne ignis.	14 And he conducted them with a cloud by day: and all the night with a light of fire.
18  Interrúpit petram in erémo: * et adaquávit eos velut in abysso multa.	15 He struck the rock in the wilderness: and gave them to drink, as out of the great deep.
19  Et edúxit aquam de petra: * et dedúxit tamquam flúmina aquas.	16 He brought forth water out of the rock: and made streams run down as rivers.
20 Et apposuérunt adhuc peccáre ei: * in iram excitavérunt Excélsum in inaquóso.	17 And they added yet more sin against him: they provoked the most High to wrath in the place without water.
21  Et tentavérunt Deum in córdibus suis, * ut péterent escas animábus suis.	18 And they tempted God in their hearts, by asking meat for their desires
22  Et male locúti sunt de Deo: * dixérunt: Numquid póterit Deus paráre mensam in desérto?	19 And they spoke ill of God: they said: Can God furnish a table in the wilderness?
23  Quóniam percússit petram, et fluxérunt aquæ: * et torréntes inundavérunt.	20 Because he struck the rock, and the waters gushed out, and the streams overflowed.
24  Numquid et panem póterit dare, * aut paráre mensam pópulo suo?	Can he also give bread, or provide a table for his people?
25  Ideo audívit Dóminus, et dístulit: * et ignis accénsus est in Jacob, et ira ascéndit in Israël.	21 Therefore the Lord heard, and was angry: and a fire was kindled against Jacob, and wrath came up against Israel.
26  Quia non credidérunt in Deo: * nec speravérunt in salutári ejus :	22 Because they believed not in God: and trusted not in his salvation.
27  Et mandávit núbibus désuper: * et jánuas cæli apéruit.	23 And he had commanded the clouds from above, and had opened the doors of heaven.
28  Et pluit illis manna ad manducándum: * et panem cæli dedit eis.	24 And had rained down manna upon them to eat, and had given them the bread of heaven.
29  Panem Angelórum manducávit homo, * cibária misit eis in abundántia.	25 Man ate the bread of angels: he sent them provisions in abundance.
30  Tránstulit Austrum de cælo: * et indúxit in virtúte sua Africum.	26 He removed the south wind from heaven: and by his power brought in the southwest wind.
31  Et pluit super eos sicut púlverem carnes: * et sicut arénam maris volatília pennáta.	27 And he rained upon them flesh as dust: and feathered fowls like as the sand of the sea.
32  Et cecidérunt in médio castrórum eórum: * circa tabernácula eórum.	28 And they fell in the midst of their camp, round about their pavilions.
33  Et manducavérunt, et saturáti sunt nimis, et desidérium eórum áttulit eis: * non sunt fraudáti a desidério suo.	29 So they ate, and were filled exceedingly, and he gave them their desire: 30 They were not defrauded of that which they craved.
34  Adhuc escæ eórum erant in ore ipsórum: * et ira Dei ascéndit super eos	As yet their meat was in their mouth: 31 And the wrath of God came upon them.
35  Et occídit pingues eórum, * et eléctos Israël impedívit.	And he slew the fat ones amongst them, and brought down the chosen men of Israel.
36  In ómnibus his peccavérunt adhuc: * et non credidérunt mirabílibus ejus.	32 In all these things they sinned still: and they behaved not for his wondrous works.
37  Et defecérunt in vanitáte dies eórum: * et anni eórum cum festinatióne.	33 And their days were consumed in vanity, and their years in haste.
38  Cum occíderet eos, quærébant eum: * et revertebántur, et dilúculo veniébant ad eum.	34 When he slew them, then they sought him: and they returned, and came to him early in the morning.
39  Et rememoráti sunt quia Deus adjútor est eórum: * et Deus excélsus redémptor eórum est.	35 And they remembered that God was their helper: and the most high God their redeemer.

(divisio)

 Psalm 77/2

Vulgate	Douay-Rheims
40  Et dilexérunt eum in ore suo, * et lingua sua mentíti sunt ei.	36 And they loved him with their mouth, and with their tongue they lied unto him:
41  Cor autem eórum non erat rectum cum eo: * nec fidéles hábiti sunt in testaménto ejus.	37 But their heart was not right with him: nor were they counted faithful in his covenant.
42 Ipse autem est miséricors, et propítius fiet peccátis eórum: * et non dispérdet eos.	38 But he is merciful, and will forgive their sins: and will not destroy them.
43  Et abundávit ut avérteret iram suam: * et non accéndit omnem iram suam:	And many a time did he turn away his anger: and did not kindle all his wrath.
44  Et recordátus est quia caro sunt: * spíritus vadens et non rédiens.	39 And he remembered that they are flesh: a wind that goes and returns not.
45  Quóties exacerbavérunt eum in desérto, *  in iram concitavérunt eum in inaquóso?	40 How often did they provoke him in the desert: and move him to wrath in the place without water?
46  Et convérsi sunt, et tentavérunt Deum: * et Sanctum Israël exacerbavérunt	41 And they turned back and tempted God: and grieved the holy one of Israel.
47 Non sunt recordáti manus ejus, * die qua redémit eos de manu tribulántis.	42 They remembered not his hand, in the day that he redeemed them from the hand of him that afflicted them:
48  Sicut pósuit in Ægypto signa sua, * et prodígia sua in campo Táneos.	43 How he wrought his signs in Egypt, and his wonders in the field of Tanis.
49  Et convértit in sánguinem flúmina eórum: * et imbres eórum, ne bíberent.	44 And he turned their rivers into blood, and their showers that they might not drink.
50  Misit in eos cœnomyíam, et comédit eos: * et ranam, et dispérdidit eos.	45 He sent amongst them divers sorts of flies, which devoured them: and frogs which destroyed them.
51  Et dedit ærúgini fructus eórum: * et labóres eórum locústæ.	46 And he gave up their fruits to the blast, and their labours to the locust.
52  Et occídit in grándine víneas eórum: * et moros eórum in pruína.	47 And he destroyed their vineyards with hail, and their mulberry trees with hoarfrost.
53  Et trádidit grándini juménta eórum: * et possessiónem eórum igni.	48 And he gave up their cattle to the hail, and their stock to the fire.
54  Misit  in eos iram indignatiónis suæ: * indignatiónem, et iram, et tribulatiónem: immissiónes per ángelos malos.	49 And he sent upon them the wrath of his indignation: indignation and wrath and trouble, which he sent by evil angels.
55  Viam fecit sémitæ iræ suæ, non pepércit a morte animábus eórum: * et juménta eórum in morte conclúsit.	50 He made a way for a path to his anger: he spared not their souls from death, and their cattle he shut up in death.
56  Et percússit omne primogénitum in terra Ægypti: * primítias omnis labóris eórum in tabernáculis Cham	51 And he killed all the firstborn in the land of Egypt: the firstfruits of all their labour in the tabernacles of Cham.
57  Et ábstulit sicut oves pópulum suum: * et perdúxit eos tamquam gregem in desérto.	52 And he took away his own people as sheep: and guided them in the wilderness like a flock.
58  Et dedúxit eos in spe, et non timuérunt: * et inimícos eórum opéruit mare.	53 And he brought them out in hope and they feared not: and the sea overwhelmed their enemies.
59  Et indúxit eos in montem sanctificatiónis suæ: * montem, quem acquisívit déxtera ejus.	54 And he brought them into the mountain of his sanctuary: the mountain which his right hand had purchased.
60  Et ejécit a fácie eórum Gentes: * et sorte divísit eis terram in funículo distributiónis.	And he cast out the Gentiles before them: and by lot divided to them their land by a line of distribution.
61  Et habitáre fecit in tabernáculis eórum: * tribus Israël.	55 And he made the tribes of Israel to dwell in their tabernacles.
62  Et tentavérunt, et exacerbavérunt Deum excélsum: * et testimónia ejus non custodiérunt.	56 Yet they tempted, and provoked the most high God: and they kept not his testimonies.
63  Et avertérunt se, et non servavérunt pactum: * quemádmodum patres eórum convérsi sunt in arcum pravum.	57 And they turned away, and kept not the covenant: even like their fathers they were turned aside as a crooked bow.
64  In iram concitavérunt eum in cóllibus suis: * et in sculptílibus suis ad æmulatiónem eum provocavérunt.	58 They provoked him to anger on their hills: and moved him to jealousy with their graven things.
65  Audívit Deus, et sprevit: * et ad níhilum redégit valde Israël.	59 God heard, and despised them, and he reduced Israel exceedingly as it were to nothing.
66  Et répulit tabernáculum Silo: * tabernáculum suum, ubi habitávit in homínibus.	60 And he put away the tabernacle of Silo, his tabernacle where he dwelt among men.
67  Et trádidit in captivitátem virtútem eórum: * et pulchritúdinem eórum in manus inimíci.	61 And he delivered their strength into captivity: and their beauty into the hands of the enemy.
68  Et conclúsit in gládio pópulum suum: * et hereditátem suam sprevit.	62 And he shut up his people under the sword: and he despised his inheritance.
69  Júvenes eórum comédit ignis: * et vírgines eórum non sunt lamentátæ.	63 Fire consumed their young men: and their maidens were not lamented.
70  Sacerdótes eórum in gládio cecidérunt: * et víduæ eórum non plorabántur.	64 Their priests fell by the sword: and their widows did not mourn.
71  Et excitátus est tamquam dórmiens Dóminus: * tamquam potens crapulátus a vino.	65 And the Lord was awaked as one out of sleep, and like a mighty man that has been surfeited with wine.
72  Et percússit inimícos suos in posterióra: * oppróbrium sempitérnum dedit illis.	66 And he smote his enemies on the hinder parts: he put them to an everlasting reproach.
73  Et répulit tabernáculum Joseph: * et tribum Ephraim non elégit.	67 And he rejected the tabernacle of Joseph: and chose not the tribe of Ephraim:
74  Sed elégit tribum Juda, * montem Sion quem diléxit.	68 But he chose the tribe of Juda, mount Sion which he loved.
75  Et ædificávit sicut unicórnium sanctifícium suum in terra, * quam fundávit in sæcula.	69 And he built his sanctuary as of unicorns, in the land which he founded for ever.
76  Et elégit David, servum suum, et sústulit eum de grégibus óvium: * de post fœtántes accépit eum,	70 And he chose his servant David, and took him from the flocks of sheep: he brought him from following the ewes great with young,
77  Páscere Jacob, servum suum, * et Israël, hereditátem suam:	71 to feed Jacob his servant and Israel his inheritance.
78  Et pavit eos in innocéntia cordis sui: * et in intelléctibus mánuum suárum dedúxit eos.	72 And he fed them in the innocence of his heart: and conducted them by the skilfulness of his hands.

Scriptural and liturgical uses of the psalm

NT references	Mt 13:34-5 (2); Acts 2: 40  (10-11); 1 Cor 10:1-4 (18); 1 Cor 10:9 (21); 1 Cor 10:3  (29); 1 Cor 9-10  (34-5); Jn 6: 30-33 (28)
RB cursus	Thursday matins I, 4-5
Monastic/(Roman) feasts etc
Responsories	Lent 4 (&W/s):v 1-2
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62: Friday Matins . 1970: Advent, Christmas, Lent and Eastertide only.
Mass propers (EF)	Lent 3 Thursday IN (1); Easter Wednesday OF (27-29); Whit Tuesday IN (1); PP 19, IN (1)

Psalm 67: Overview

Psalm 67 is divided in two when said as part of Benedictine matins on Wednesday, and is, on the face of it, one of the more difficult psalms to interpret if read literally, as St Alphonsus Liguori noted:

This psalm is, moreover, very obscure. This psalm is thought to have been composed for the translation of the Ark of the Covenant to Jerusalem (2 Kings, vi.). The first verse is a reproduction of the prayer of Moses in the desert when the Ark was raised to begin the journey;Surge, Domine, et dissipentur inimici tui; et fugiant, qui oderunt te, a facie tua Arise, O Lord, and let Thy enemies be scattered, and let them that hate Thee flee from before Thy face; (Num. x. 35).

He suggested, however, that:

In a figurative sense this psalm refers to Jesus Christ, who overcame death and ascended gloriously into heaven. It also foreshadows the sanctity of the Church and the protection that God, according to his promise, does not cease to give it a protection that should firmly establish it and make it glorious by so many victories. The prophet describes various prodigies of the Old Testament, figures of the prodigies that occurred in the New Testament. 

St Benedict's contemporary Cassiodorus sketched out this interpretation more fully, in mapping out its parts:

We must realise that throughout the psalm its composer speaks in mystical allegory; he is completely full of the gospel revelations, and shows himself especially concerned with a pious description of Christ's ascension...

The prophet is filled with the spirit of foresight, and at the beginning of this psalm by expressing his desires he appropriately proclaims what is to befall the Lord's enemies, and what is to happen to the faithful at the judgment to come. Thus he can frighten the disloyal with the prospect of punishment, and delight the Lord's servants with the promise of their reward.  

In the second section he shows the virtues which the Lord has bestowed on the Jewish people, and then states how He has fashioned His Church out of them.  

In the third part he uses the figure of the mountain to denote the Lord Saviour, and emphasises the benefits which He accorded the Church when He raised her up by the gift of His resurrection.  

In the fourth section he proclaims that the pride of the Lord's enemies will be shattered, and says that conversions and martyrdoms of both sexes will emerge out of even the worst of them, when the advent of the salvific Lord has shone upon the world.  

In the fifth section he says that the Lord must be blessed in the churches where the apostles and Christ himself preached, and prays that He may deign to preserve the gifts He has given to His faithful.  He also warns those who linger in this world as though in Egypt or Ethiopia to come in haste to the Lord. 

In the sixth part he gives an instruction to all to hymn the Lord Christ who has now made clear the miracles of His resurrection, and then ends the psalm with praise of the Lord. 

The text of the psalm

Psalm 67/1

Vulgate	Douay-Rheims
In finem. Psalmus cantici ipsi David.	Unto the end, a psalm of a canticle for David himself.
1  Exsúrgat Deus, et dissipéntur inimíci ejus, * et fúgiant qui odérunt eum, a fácie ejus.	Let God arise, and let his enemies be scattered: and let them that hate him flee from before his face.
2  Sicut déficit fumus, defíciant: * sicut fluit cera a fácie ignis, sic péreant peccatóres a fácie Dei.	3 As smoke vanishes, so let them vanish away: as wax melts before the fire, so let the wicked perish at the presence of God.
3  Et justi epuléntur, et exsúltent in conspéctu Dei: * et delecténtur in lætítia.	4 And let the just feast, and rejoice before God: and be delighted with gladness.
4 Cantáte Deo, psalmum dícite nómini ejus: * iter fácite ei, qui ascéndit super occásum: Dóminus nomen illi.	5 Sing to God, sing a psalm to his name, make a way for him who ascends upon the west: the Lord is his name.
5  Exsultáte in conspéctu ejus: * turbabúntur a fácie ejus, patris orphanórum et júdicis viduárum.	Rejoice before him: but the wicked shall be troubled at his presence, 6 who is the father of orphans, and the judge of widows.
6  Deus in loco sancto suo: * Deus, qui inhabitáre facit uníus moris in domo:	God in his holy place: 7 God who makes men of one manner to dwell in a house:
7  Qui edúcit vinctos in fortitúdine, * simíliter eos qui exásperant, qui hábitant in sepúlcris.	Who brings out them that were bound in strength; in like manner them that provoke, that dwell in sepulchres.
8 Deus, cum egrederéris in conspéctu pópuli tui, * cum pertransíres in desérto:	8 O God, when you went forth in the sight of your people, when you passed through the desert:
9  Terra mota est, étenim cæli distillavérunt a fácie Dei Sínai, * a fácie Dei Israël.	9 The earth was moved, and the heavens dropped at the presence of the God of Sina, at the presence of the God of Israel.
10  Plúviam voluntáriam segregábis, Deus, hereditáti tuæ: * et infirmáta est, tu vero perfecísti eam.	10 You shall set aside for your inheritance a free rain, O God: and it was weakened, but you have made it perfect.
11  Animália tua habitábunt in ea: * parásti in dulcédine tua páuperi, Deus.	11 In it shall your animals dwell; in your sweetness, O God, you have provided for the poor.
12  Dóminus dabit verbum evangelizántibus, * virtúte multa.	12 The Lord shall give the word to them that preach good tidings with great power.
13  Rex virtútum dilécti dilécti: * et spéciei domus divídere spólia.	13 The king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils.
14  Si dormiátis inter médios cleros, pennæ colúmbæ deargentátæ, * et posterióra dorsi ejus in pallóre auri.	14 If you sleep among the midst of lots, you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold.
15  Dum discérnit cæléstis reges super eam, nive dealbabúntur in Selmon: * mons Dei, mons pinguis.	15 When he that is in heaven appoints kings over her, they shall be whited with snow in Selmon. 16 The mountain of God is a fat mountain.
16  Mons coagulátus, mons pinguis: * ut quid suspicámini montes coagulátos?	A curdled mountain, a fat mountain. 17 Why suspect, you curdled mountains?
17  Mons, in quo beneplácitum est Deo habitáre in eo: * étenim Dóminus habitábit in finem.	A mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end.
18  Currus Dei decem míllibus múltiplex, míllia lætántium: * Dóminus in eis in Sina in sancto	18 The chariot of God is attended by ten thousands; thousands of them that rejoice: the Lord is among them in Sina, in the holy place.
19  Ascendísti in altum, cepísti captivitátem: * accepísti dona in homínibus.	19 You have ascended on high, you have led captivity captive; you have received gifts in men
20  Etenim non credéntes, * inhabitáre Dóminum Deum.	Yea for those also that do not believe, the dwelling of the Lord God.

(divisio)

 Psalm 67/2

Vulgate	Douay-Rheims
21  Benedíctus Dóminus die quotídie: * prósperum iter fáciet nobis Deus salutárium nostrórum.	20 Blessed be the Lord day by day: the God of our salvation will make our journey prosperous to us.
22  Deus noster, Deus salvos faciéndi: * et Dómini Dómini éxitus mortis.	21 Our God is the God of salvation: and of the Lord, of the Lord are the issues from death.
23  Verúmtamen Deus confrínget cápita inimicórum suórum: * vérticem capílli perambulántium in delíctis suis.	22 But God shall break the heads of his enemies: the hairy crown of them that walk on in their sins.
24  Dixit Dóminus: Ex Basan convértam, * convértam in profúndum maris:	23 The Lord said: I will turn them from Basan, I will turn them into the depth of the sea:
25  Ut intingátur pes tuus in sánguine: * lingua canum tuórum ex inimícis, ab ipso.	24 That your foot may be dipped in the blood of your enemies; the tongue of your dogs be red with the same.
26  Vidérunt ingréssus tuos, Deus: * ingréssus Dei mei: regis mei qui est in sancto.	25 They have seen your goings, O God, the goings of my God: of my king who is in his sanctuary.
27  Prævenérunt príncipes conjúncti psalléntibus: * in médio juvenculárum tympanistriárum.	26 Princes went before joined with singers, in the midst of young damsels playing on timbrels.
28  In ecclésiis benedícite Deo Dómino, * de fóntibus Israël.	27 In the churches bless God the Lord, from the fountains of Israel.
29  Ibi Bénjamin adolescéntulus: * in mentis excéssu.	28 There is Benjamin a youth, in ecstasy of mind.
30  Príncipes Juda, duces eórum: * príncipes Zábulon, príncipes Néphtali.	The princes of Juda are their leaders: the princes of Zabulon, the princes of Nephthali.
31  Manda, Deus, virtúti tuæ: * confírma hoc, Deus, quod operátus es in nobis.	29 Command your strength, O God confirm, O God, what you have wrought in us.
32  A templo tuo in Jerúsalem, * tibi ófferent reges múnera.	30 From your temple in Jerusalem, kings shall offer presents to you.
33  Increpa feras arúndinis, congregátio taurórum in vaccis populórum: * ut exclúdant eos, qui probáti sunt argénto.	31 Rebuke the wild beasts of the reeds, the congregation of bulls with the kine of the people; who seek to exclude them who are tried with silver.
34  Díssipa Gentes, quæ bella volunt: vénient legáti ex Ægypto: * Æthiópia prævéniet manus ejus Deo.	Scatter the nations that delight in wars: 32 Ambassadors shall come out of Egypt: Ethiopia shall soon stretch out her hands to God.
35 Regna terræ, cantáte Deo: * psállite Dómino.	33 Sing to God, you kingdoms of the earth: sing to the Lord:
36  Psállite Deo, qui ascéndit super cælum cæli, * ad Oriéntem.	Sing to God, 34 who mounts above the heaven of heavens, to the east.
37  Ecce dabit voci suæ vocem virtútis, date glóriam Deo super Israël, * magnificéntia ejus, et virtus ejus in núbibus.	Behold he will give to his voice the voice of power: 35 Give glory to God for Israel, his magnificence, and his power is in the clouds.
38  Mirábilis Deus in sanctis suis, Deus Israël ipse dabit virtútem, et fortitúdinem plébi suæ, * benedíctus Deus.	36 God is wonderful in his saints: the God of Israel is he who will give power and strength to his people. Blessed be God.

Scriptural and liturgical uses of the psalm 

NT references	Acts 12:6 (7); Hebrews 12:26 (9); Acts 1: 9; Ephesians 4:8-10 (19) Rev 21:24(32); Acts 8:26-29 (34)
RB cursus	Wednesday Matins I, 5-6
Monastic/(Roman) feasts etc	AN 3988 – O antiphon for dec 18 (cf18) AN 4386 (19) AN 1626 (29) AN 1873 (29, 30)
Responsories	6704 (4) 6703 (common of several martyrs) 6982 (cf 6) 6901 - Easter 4&5 no 5: v 5, 27 7445 (33-35)
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Thursday Matins. 1970:
Mass propers (EF)	Ascension AL (18, 19); CO (36); Pentecost OF (5, 27, 29, 30. 33. 34); Pentecost IN (1); Pentecost Ember Wednesday IN  (1, 8-9) PP11 – IN (6,7,36, 2) Common of several martyrs OF (36, 2)

 

Psalm 65: Overview

The Christological significance of this psalm is made clear from its use in the Office on the feasts of the Epiphany, Easter and the Ascension, and at Mass during the Easter season (and after Epiphany).

St Augustine commented on the title as follows:

This Psalm has on the title the inscription, For the end, a song of a Psalm of Resurrection. When ye hear for the end, whenever the Psalms are repeated, understand it for Christ: the Apostle saying, For the end of the law is Christ, for righteousness to every one believing.  

In what manner therefore here Resurrection is sung, you wilt hear, and whose Resurrection it is, as far as Himself deigns to give and disclose. For the Resurrection we Christians know already has come to pass in our Head, and in the members it is to be. The Head of the Church is Christ, the members of Christ are the Church. That which has preceded in the Head, will follow in the Body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality.... 

The Jews did hold the hope of the resurrection of the dead: and they hoped that themselves alone would rise again to a blessed life because of the work of the Law, and because of the justifications of the Scriptures, which the Jews alone had, and the Gentiles had not. Crucified was Christ, blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in: as the Apostle says. The resurrection of the dead begins to be promised to the Gentiles also that believe in Jesus Christ, that He has risen again. Thence this Psalm is against the presumption and pride of the Jews, for the comfort of the Gentiles that are to be called to the same hope of resurrection.

Cassiodorus suggested that the psalm has four parts:

In contrast to the conviction of the Jews, who said that they alone before all men were to attain the life of the blessed, mother Church joyfully sings of the hope of a communal resurrection, interposing three diapsalms. In the first part she urges all to rejoice in the Lord's resurrection which will guarantee eternal rewards to all the faithful. In the second she invites all to join in meditation of God's works, so that a single attitude of belief may join together those whom a single re¬ward appeared to await. Thirdly she again warns the nations to bless the Lord, for though He proves us by differing afflictions He will still bring us to the repose of His pity. In the fourth place she again invites all to take heed from the sign of their liberation and to put more trust in the Lord, blessing Him since He has deigned to hear her prayer.

The text of the psalm

Vulgate	Douay-Rheims
In finem. Canticum psalmi resurrectionis.	Unto the end, a canticle of a psalm of the resurrection.
1  Jubiláte Deo, omnis terra, psalmum dícite nómini ejus: * date glóriam laudi ejus.	Shout with joy to God, all the earth, 2 sing a psalm to his name; give glory to his praise.
2  Dícite Deo: Quam terribília sunt ópera tua, Dómine! * in multitúdine virtútis tuæ mentiéntur tibi inimíci tui.	3 Say unto God, How terrible are your works, O Lord! In the multitude of your strength your enemies shall lie to you.
3  Omnis terra adóret te, et psallat tibi: * psalmum dicat nómini tuo.	4 Let all the earth adore you, and sing to you: let it sing a psalm to your name.
4  Veníte, et vidéte ópera Dei: * terríbilis in consíliis super fílios hóminum.	5 Come and see the works of God; who is terrible in his counsels over the sons of men.
5  Qui convértit mare in áridam, in flúmine pertransíbunt pede: * ibi lætábimur in ipso.	6 Who turns the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him.
6  Qui dominátur in virtúte sua in ætérnum, óculi ejus super Gentes respíciunt: * qui exásperant non exalténtur in semetípsis.	7 Who by his power rules for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves.
7  Benedícite, Gentes, Deum nostrum: * et audítam fácite vocem laudis ejus,	8 O bless our God, you Gentiles: and make the voice of his praise to be heard.
8  Qui pósuit ánimam meam ad vitam: * et non dedit in commotiónem pedes meos.	9 Who has set my soul to live: and has not suffered my feet to be moved:
9  Quóniam probásti nos, Deus: * igne nos examinásti, sicut examinátur argéntum.	10 For you, O God, have proved us: you have tried us by fire, as silver is tried.
10  Induxísti nos in láqueum, posuísti tribulatiónes in dorso nostro: * imposuísti hómines super cápita nostra.	11 You have brought us into a net, you have laid afflictions on our back: 12 You have set men over our heads.
11  Transívimus per ignem et aquam: * et eduxísti nos in refrigérium	We have passed through fire and water, and you have brought us out into a refreshment.
12  Introíbo in domum tuam in holocáustis: * reddam tibi vota mea, quæ distinxérunt lábia mea.	13 I will go into your house with burnt offerings: I will pay you my vows, 14 which my lips have uttered, and my mouth has spoken, when I was in trouble.
13  Et locútum est os meum, * in tribulatióne mea.	and my mouth has spoken, when I was in trouble.
14  Holocáusta medulláta ófferam tibi cum incénso aríetum: * ófferam tibi boves cum hircis.	15 I will offer up to you holocausts full of marrow, with burnt offerings of rams: I will offer to you bullocks with goats.
15  Veníte, audíte, et narrábo, omnes, qui timétis Deum: * quanta fecit ánimæ meæ.	16 Come and hear, all you that fear God, and I will tell you what great things he has done for my soul.
16  Ad ipsum ore meo clamávi, * et exaltávi sub lingua mea.	17 I cried to him with my mouth: and I extolled him with my tongue.
17  Iniquitátem si aspéxi in corde meo, *  non exáudiet Dóminus.	18 If I have looked at iniquity in my heart, the Lord will not hear me.
18  Proptérea exaudívit Deus, * et atténdit voci deprecatiónis meæ.	19 Therefore has God heard me, and has attended to the voice of my supplication.
19  Benedíctus Deus, * qui non amóvit oratiónem meam, et misericórdiam suam a me.	20 Blessed be God, who has not turned away my prayer, nor his mercy from me.

Scriptural and liturgical uses

NT references	Eph 1:12, 14 (v1); Jn 9:31, Jas 4:3 (17)
RB cursus	Wednesday Matins I, 4
Monastic/(Roman) feasts etc	Epiphany, Easter, Ascension
Responsories	Easter4&5:v10
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Thursday Matins . 1970:
Mass propers (EF)	Epiphany 2 IN (1-3), OF (1-2, 15); Lent 4 Wednesday, OF (7-8, 19); Easter 3, IN (1-2); Easter 4, OF (1-2, 15); Easter 5, IN (1), OF (7-8, 19)