Psalm 147: Verse 2 - Rebuilding the walls and strengthening the gate

Speculum humanae salvationis c1450

The second verse of Psalm 147 is the first of a list of reasons why we should praise God.

  Notes on the text of the psalm

2	V	Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.
		ὅτι ἐνίσχυσεν τοὺς μοχλοὺς τῶν πυλῶν σου εὐλόγησεν τοὺς υἱούς σου ἐν σοί

The two key words here are conforto (avi, atum), to strengthen, make strong; to prevail; and sera (ae) a bar or bolt for fastening doors. 

Here is a word by word translation of it, following the Douay-Rheims text:

Quóniam (for) confortávit  (he has strengthened) seras (the bolts) portárum (of the gates) tuárum (your) gates benedíxit (he has blessed) fíliis (the children/sons) tuis(your) in te (within you).

Filiis could also reasonably be translated as inhabitants, I think; the sense is surely of the members of the Church as the children of God.

Selected English translations:

DR	Because he has strengthened the bolts of your gates, he has blessed your children within you
Brenton	For he has strengthened the bars of thy gates; he has blessed thy children within thee.
MD	For he hath fastened the bars of thy gates, He hath blessed thy children within thee
RSV	For he strengthens the bars of your gates; he blesses your sons within you.
Cover	For he hath made fast the bars of thy gates, and hath blessed thy children within thee.

Rebuilding the walls of Jerusalem 

The references to strengthening the bolts or bars on the gates here is generally thought to refer, in the literal, historical sense, to the process of rebuilding the walls of Jerusalem after the return of the Exiles, who lived in fear that their neighbours would once more tear down the city, as described in the book of Ezra (Ezra2:3).

But of course this verse also has several layers of allegorical meanings as well.  

Doctrine and the prophets

The first of these meanings sees the bars of the gates as standing for the prophets that prevent heresy from overcoming the Church:

We have spoken of the prophets as the gates of Sion, so since we know they are called that, let us see what the bars of the gates are. The prophets in truth are the gates of the Church; we cannot enter the Church except through them. Manichaeus tried to enter without the gates and could not. Marcion rejects the Old Testament, but without it, he has not been able to enter the New. We, on the other hand, accept the prophet-gates, and through them make our entrance. (St Jerome)

Similarly, the commentary of Pseudo-Athanasius written in the fifth or sixth centuries suggests that the gates stand for the Churches role as the guardian of orthodoxy:

....he strengthened the bars of the gates of Sion, which are the guardians of its doctrines that give entrance, so that there be no entrance through them for enemies. 

St John Chrysostom provides a more extended explanation of this meaning, explicitly talking about Our Lord's guarantee that the Church will not fall, even if it at times it seems that all is lost:

What is the meaning of he strengthened the bars! He established you in security, he is saying, he made you invincible...So what he means is this: he caused the growth, not of scattered or dispersed people but of those gathered together, even within you…. He fortified it more safely than Jerusalem, you see, se­curing it not with bars and gates but with the Cross and the proc­lamation of its peculiar power, by which he raised its rampart on all sides, saying, "The gates of Hades shall not prevail against it." 

In the beginning, at any rate, all the kings and peoples and cities, hordes of demons and the devil's despotic rule itself, and many other things pitted themselves against the Church. Yet they were all brought to nothing and perished, whereas she grew and was raised to such heights that she surpassed the heavens themselves.

The growth of the Church and the closed gates and fortified walls

A second layer of meaning takes its cue from the idea that the barred and locked gates are clearly intended to defend those enclosed within its bounds, something that will not be fully realised until after the final judgment.  

St John Chrysostom, for example, explained that the blessing of the children referred to in the second part of the verse is the growth of the Church, effected through the sacrifice of Christ on the cross, and the grace he pours out on the world:  

As he said in the beginning, "In­crease, multiply and fill the earth," and the word traveled through all the earth, so later "Go, make disciples of all the nations," and "the Gospel will be preached in the whole world," and the com­mand took possession of the very ends of the world in a brief mo­ment of time. Hence he also said, "Unless the grain of wheat that falls onto the ground dies, it remains a single grain, whereas if it dies, it bears much fruit;" and again, "When I am lifted up, I shall draw all people to myself." In the beginning, then, from one they became many as the numbers increased by the law of nature, and so development occurred at a leisurely pace, whereas in the case of the apostles the numbers increased not by the law of nature but by grace. 

At times, the Church rightly closes its gates, and takes action against the enemy forces.

But at this stage of the Churches development, the gates will normally still be left open to many who will not pass the final test, as St Augustine explained: 

Observe, beloved. He bids Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now; but it is amid offenses. Many where we wish not, enter in: many though we wish it not, go out: therefore offenses are frequent. And because iniquity has abounded, says the Truth, the love of many waxes cold because men come in whom we cannot discern, because men go out whom we cannot retain. 

Wherefore is this? Because not yet is there perfection, not yet is there the bliss that shall be. Wherefore is this? Because as yet it is the threshing-floor, not yet the garner.

Our challenge then, is to ensure we are amongst those permitted to dwell within forever, like the wise virgins (Mt 25:1-13), equipped with enough oil to last until the Lord comes again. 

The bolts of the gates are faith, hope and charity...

How then do we achieve this?  Arnobius Junior's commentary suggests that each individual can also be viewed as the city of Jerusalem, guarded by grace, provided we cultivate the virtues of faith, hope and charity:

He says: Praise him, because he strengthened the locks of your gates. You see then that, as we said above, it is our duty to lock the gates of the enemy those who make the attack, but it is for the Lord to strengthen the locks of the gates of Jerusalem. It is therefore a city Jerusalem, in which the prophets dwell, in which Christ preaches and exercises various virtues, in by which he suffers the cross; in which all kinds of accomplished virtue are. Who, therefore, has all these things within his soul day and night he meditates, having within him the prophets, Christ, and the apostles, he becomes a city of Jerusalem and closes it the gates of the enemy and his angels, and it is necessary to send the locks of faith closed at the entrances. For faith, hope, charity are three evenings sent against the devil, but faith fails and hope softens and charity grows cold, unless the holy spirits have been strengthened by the gift. 

 

Psalm 147 – Lauda Jerusalem 

Vulgate	Douay-Rheims
Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.	Praise the Lord, O Jerusalem: praise your God, O Sion.
2  Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.	Because he has strengthened the bolts of your gates, he has blessed your children within you
3  Qui pósuit fines tuos pacem: * et ádipe fruménti sátiat te.	Who has placed peace in your borders: and fills you with the fat of corn.
4  Qui emíttit elóquium suum terræ: * velóciter currit sermo ejus.	Who sends forth his speech to the earth: his word runs swiftly.
5  Qui dat nivem sicut lanam: * nébulam sicut cínerem spargit.	Who gives snow like wool: scatters mists like ashes.
6  Mittit crystállum suam sicut buccéllas: * ante fáciem frígoris ejus quis sustinébit?	He sends his crystal like morsels: who shall stand before the face of his cold?
7  Emíttet verbum suum, et liquefáciet ea: * flabit spíritus ejus, et fluent aquæ.	He shall send out his word, and shall melt them: his wind shall blow, and the waters shall run.
8  Qui annúntiat verbum suum Jacob: * justítias, et judícia sua Israël.	Who declares his word to Jacob: his justices and his judgments to Israel
9  Non fecit táliter omni natióni: * et judícia sua non manifestávit eis.	He has not done in like manner to every nation: and his judgments he has not made manifest to them. Alleluia.

And for the next part in this series, continue on here.

Psalm 147: verse 1 - Jerusalem, the city of peace

Nuremberg Chronicle

The first verse of Psalm 147 is a call to praise God, our first and most important duty, something wonderfully captured by Monteverdi's setting of it for Vespers of the Blessed Virgin Mary, which you can find below.

 Notes on the text

Latin and Greek translations:

1	V	Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.
	NV	Lauda, Ierusalem, Dominum; collauda Deum tuum, Sion.
	JH	Lauda, Hierusalem, Dominum: cane Deum tuum, Sion.
		Αγγαιου καὶ Ζαχαριου ἐπαίνει Ιερουσαλημ τὸν κύριον αἴνει τὸν θεόν σου Σιων

(V=Vulgate; NV=Neo-Vulgate; JH+Jerome's translation from the Hebrew)

Word by word:

The Latin of this verse is very straightforward, with two repetitions of the word 'lauda', the imperative case of the verb laudare:

Lauda (praise), Jerúsalem, Dóminum (the Lord): lauda (praise) Deum (God) tuum (your).

The variants in St Jerome's version from the Hebrew (cane) and the Neo-Vulgate (collauda) reflect that in the Maseoretic Text, the verb in the second part of the verse is not the same as in the first (šāḇaḥ vs hālal). though the meanings are similar.

Selected English translations

DR	Praise the Lord, O Jerusalem: praise your God, O Sion.
Brenton	Praise the Lord, O Jerusalem; praise thy God, O Sion.
MD	Praise the Lord, O Jerusalem, praise Thy God O Sion
RSV	Praise the LORD, O Jerusalem! Praise your God, O Zion!
Cover	Praise the Lord, O Jerusalem; praise thy God, O Sion.

 Sion and Jerusalem as heaven and the Church

Sion and Jerusalem are references to the same place, and stand not only for the physical city of Jerusalem, which is just a shadow of its heavenly counterpart, but also the true Jerusalem above.  

And it is not just the physical city that is being referred to here, but also those who live in it, that is, all the members of the Church, who are called to praise God.

St John Chrysostom for example explains: 

St Paul is aware of the Jerusalem on high, to which he refers: "The Jerusalem on high, on the other hand, is free, and is our mother," as he is also aware that Sion is the Church when he says, "You have not, after all, come to a mountain that can be touched, that is burning with fire and gloom and darkness and hurricane. You have come instead to Sion, city and church of the firstborn enrolled in heaven."

 The psalm looks forward to that time when through a purified love, we will not struggle to pray, and need to be urged to do so, but rather will do 'as though naturally and by habit' (RB7), as St Augustine explained:

Behold of what character that Jerusalem is to be which he exhorts to praise, or rather foresees will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit. Praise your God, O Sion.

Peace and contemplation 

The actual names of the city, though, have particular meanings that have long been held to be important to the interpretation of the psalm. 

In particular, Jerusalem means vision of peace; while Sion means watching, or contemplation.

In the Prologue to the Benedictine Rule, St Benedict urges us to seek after peace, and pursue it, and this psalm is perhaps a key to understanding why he puts such a weight on this.  

St Benedict's contemporary Cassiodorus, for example, explained that true contemplation requires freedom from both external and internal disturbances, and can only truly be attained in the life to come, hence the 'visions' of peace, rather than just peace itself as the meaning of the city:

 As has often been stated, Jerusalem means "vision of peace," which is peculiarly apt for the city which will have no association with vices and scandals. This vision of peace will be contemplation of the Lord Saviour, which will be merited only by the person freed from all mental disturbance. So these two names are deservedly appropriate for that city to come, the bestowal of the reward gained and the lofty title of shepherd.

The Church in exile

Yet this verse is a call for us to devote ourselves to the praise of God now, while still in exile from our true home, even in the face of a Church Militant that is wrought with scandal and disturbance.

We can - and must - start the process for obtaining this peace and perfect contemplation in this world, as St Jerome explained:

Therefore, 0 Church, glorify the Lord; because you have begun to believe in Him and to possess peace, you have also begun to see peace, Jerusalem, the vision of peace. You, who were formerly the slave of idols, have become the servant of God; therefore, glorify your God. Because you are truly in possession of knowledge and have become Sion, citadel of contemplation, praise the Lord...

There is another implication of the word Jerusalem that also needs to be kept in mind: the call to praise God is a call to his Church, as St Jerome goes on to make clear:

In other words, 0 Jerusalem, you give glory; 0 Sion, you give praise; you, 0 ecclesiastical soul, you, 0 Church. 

Psalm 147 – Lauda Jerusalem 

Vulgate	Douay-Rheims
Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.	Praise the Lord, O Jerusalem: praise your God, O Sion.
2  Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.	Because he has strengthened the bolts of your gates, he has blessed your children within you
3  Qui pósuit fines tuos pacem: * et ádipe fruménti sátiat te.	Who has placed peace in your borders: and fills you with the fat of corn.
4  Qui emíttit elóquium suum terræ: * velóciter currit sermo ejus.	Who sends forth his speech to the earth: his word runs swiftly.
5  Qui dat nivem sicut lanam: * nébulam sicut cínerem spargit.	Who gives snow like wool: scatters mists like ashes.
6  Mittit crystállum suam sicut buccéllas: * ante fáciem frígoris ejus quis sustinébit?	He sends his crystal like morsels: who shall stand before the face of his cold?
7  Emíttet verbum suum, et liquefáciet ea: * flabit spíritus ejus, et fluent aquæ.	He shall send out his word, and shall melt them: his wind shall blow, and the waters shall run.
8  Qui annúntiat verbum suum Jacob: * justítias, et judícia sua Israël.	Who declares his word to Jacob: his justices and his judgments to Israel
9  Non fecit táliter omni natióni: * et judícia sua non manifestávit eis.	He has not done in like manner to every nation: and his judgments he has not made manifest to them. Alleluia.

And for the next part in this series, continue on here.

Introduction to Psalm 147: Seek after peace

In this series I want to take a look at the last psalm of Saturday Vespers in the Benedictine Office, Psalm 147, so today something of an overview.

It is, I think, one of the more difficult psalms to interpret just by reading the words (in whatever language), but one, I think, that repays a bit of work aimed at penetrating its mysteries as it particularly apt for our times, promising that after we have endured the hard days of winter, God will ensure that there is a thaw, for God has chosen his church.

May that thaw come soon!

The psalm title and text of the psalm

The psalm title is that word excluded, in the Western tradition, from use during Lent so that we can savour it all the more when it returns at Easter, namely, the word Alleluia.

The psalm itself is also fairly short, coming in at only nine verses in the Septuagint/Vulgate version.  

In the Hebrew Masoretic Text version, though, it is actually joined together with Psalm 146.

Vulgate	Douay-Rheims
Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.	Praise the Lord, O Jerusalem: praise your God, O Sion.
2  Quóniam confortávit seras portárum tuárum: * benedíxit fíliis tuis in te.	Because he has strengthened the bolts of your gates, he has blessed your children within you
3  Qui pósuit fines tuos pacem: * et ádipe fruménti sátiat te.	Who has placed peace in your borders: and fills you with the fat of corn.
4  Qui emíttit elóquium suum terræ: * velóciter currit sermo ejus.	Who sends forth his speech to the earth: his word runs swiftly.
5  Qui dat nivem sicut lanam: * nébulam sicut cínerem spargit.	Who gives snow like wool: scatters mists like ashes.
6  Mittit crystállum suam sicut buccéllas: * ante fáciem frígoris ejus quis sustinébit?	He sends his crystal like morsels: who shall stand before the face of his cold?
7  Emíttet verbum suum, et liquefáciet ea: * flabit spíritus ejus, et fluent aquæ.	He shall send out his word, and shall melt them: his wind shall blow, and the waters shall run.
8  Qui annúntiat verbum suum Jacob: * justítias, et judícia sua Israël.	Who declares his word to Jacob: his justices and his judgments to Israel
9  Non fecit táliter omni natióni: * et judícia sua non manifestávit eis.	He has not done in like manner to every nation: and his judgments he has not made manifest to them. Alleluia.

The praise psalms

Saturday Vespers in the Benedictine Office is essentially 1 Vespers of the Resurrection: indeed, it's design is almost certainly influenced by the ancient Jerusalem weekly Resurrection Vigil, which also seems to have used the same starting point at Vespers.

The first verse puts it clearly within the group of seven psalms that conclude the psalter, all of which open with an injunction to praise God; St Benedict effectively makes it into eight psalms, the number symbolising the Resurrection, by virtue of dividing Psalm 144.

At Benedictine Vespers, the first lines of each psalm at Saturday Vespers between the individual and the collective in the injunctions to praise God:

144/2:  Confiteántur tibi, Dómine, ómnia ópera tua: * et sancti tui benedícant tibi.

Let all your works, O lord, praise you: and let your saints bless you.

145:  Lauda, ánima mea, Dóminum, laudábo Dóminum in vita mea: * psallam Deo meo quámdiu fúero.

Praise the Lord, O my soul, in my life I will praise the Lord: I will sing to my God as long as I shall be.

146: Laudáte Dóminum quóniam bonus est psalmus: * Deo nostro sit jucúnda, decóraque laudátio.

Praise the Lord, because psalm is good: to our God be joyful and comely praise.

147: Lauda, Jerúsalem, Dóminum: * lauda Deum tuum, Sion.

Praise the Lord, O Jerusalem: praise your God, O Sion.

 

There is also something of a logical sequence in these psalms, as Cassiodorus explained in his commentary on the psalm:

So far in the conclusions to the four preceding psalms which have sung the Lord's praises, we have stated the purpose with which they have been framed: all of them seem set up to prepare us for those that follow. The very order of the psalms is seen to denote a marvellous arrangement of topics.

 

It was fitting to begin with the commands of the divine proclamation, to turn next to the world's recalcitrance which we must avoid, and thirdly to speak of the assembly of the Church; fourthly, the psalm now ended has bidden the gathered Jerusalem to hymn the Lord's praises, for it has been delivered from the various dangers of this world, and as we know is established in eternal rest...

The new Jerusalem

Allegorically, of course, the psalm refers both to the Church as the new Jerusalem on earth, and to the ultimate end of our earthly exile, and enjoyment of the peace of heaven.

And it is that focus on the pursuit and attainment of peace that gives it important Benedictine resonances, fitting nicely with the entire set of the last psalms of Vespers, all of which seem to me to have particularly important associations with the monastic vocation often highlighted in the various Patristic commentaries.

The return of the exiles

At the literal, historical level, Psalm 147 can be interpreted as referring to the return of the exiles from Babylon.  The cause of Jerusalem's destruction, as Pope John Paul II explained, was the sins of Israel: 

When Jerusalem had fallen under the assault of King Nebuchadnezzar's army in 586 B.C., the Book of Lamentations presents the Lord himself as the judge of Israel's sin, as he "determined to lay in ruins the wall of the daughter of Zion.... Her gates have sunk into the ground; he has ruined and broken her bars" (Lam 2: 8, 9).

But God had not forgotten his chosen people, and through humility and repentance, as Psalm 50 makes clear, with God's help, the walls can be rebuilt:

Ps 50: 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.

 Psalm 147 is about the fulfillment of that work, shadowed in history by the return of the exiles to Jerusalem, and the rebuilding of its walls and gates, as described in the books of Esra and Nehemiah, as Pope John Paul II continued to describe: 

Now, instead, the Lord returns as the builder of the Holy City; in the restored temple He blesses his sons and daughters once again. Thus mention is made of the work carried out by Nehemiah (cf. 3: 1-38), who restored the walls of Jerusalem, so that it would become again an oasis of serenity and peace. 

God's promises

The key verses of the psalm set out a series of promises, which Pseudo-Athanasius summarizes nicely as follows:

In this psalm also the apostolic company directs its teaching to the whole church, (v. l) and says that it is right to praise and confess God. (v.2) Firstly, because he strengthened the bars of the gates of Sion, which are the guardians of its doctrines that give entrance, so that there be no entrance through them for enemies. Then because he gave blessing to its sons - clearly a spiritual one. (v.3) Thirdly, because he prepared to set all its borders at peace. Fourthly, because the fat of wheat satisfied it - heavenly bread. (v.4) Fifthly, because he sent his Word to earth - the preaching of the gospel which progressed everywhere. And also because of the magnitude of his deeds and solicitude for us, since those who are stubborn (v.7) he tempers with kindness in order to bring them to the habitation of our pilgrimage by the virtue of their lives. (v.8) And the one who granted all these things to his church is he who also formerly gave laws to Israel, (v.9) in that him (Israel) alone he made worthy of this because of the fathers. 

The four seasons

Perhaps the most important structural feature of this psalm though, is its metaphor of the four seasons in shaping and foretelling our destiny.

The depiction of the seasons reminds us both that God is the creator of all, the God that governs nature, and that from his design of nature we can deduce how we should respond and behave.  But it also highlights the other more direct form of divine revelation, that of God to his people, culminating in Christ's Incarnation, earthy mission, Crucifixion and Resurrection. 

The psalm starts by depicting the contentment of late summer: the harvest is in, and all is peaceful and quiet.  But to get to this happy point, the word of God has gone out, spreading like leaves blown forth in the wind; when the message was rejected, we were exposed to the hardships of winter, even the hard pellets of hail; but God had mercy, and sent his thaw, melting our resistance, and bringing forth the spring once again.

And the reason he has done this is that despite all, we are his chosen people, thus guided us, aided us, and blessed us.

This Lent, let us pray as St Jerome suggests, that if we have grown cold, God will send His Word and melt us: 'May the Lord grant that our frigidity, too, may thaw, that this crystal of ice be dissolved and melt'. 

Scriptural and liturgical uses of the psalm

NT references	2 Thess 3:1 (4); Acts 14:16 (9)
RB cursus	Saturday Vespers+AN 3582 (1)
Monastic feasts etc	Corpus Christi 2nd Vespers; Good Friday Tenebrae Lauds; Vespers for dedication of a church AN 1734 (2); 2884 (7);1882, 4566 (13)
Responsories	6735: Several martyrs TP no 7 (Filiae) v (13) 7390 (Easter 3 no:11; alt v, 13)
Roman pre 1911	Saturday Vespers
Roman post 1911	1911-62: Friday Lauds .
Mass propers (EF)	Palm Sunday procession Votive Mass for peace AL (1), Paschaltide AL (3)

Notes on the notes

The verse by verse notes that follow are also intended to assist those who wish to learn to pray the Office in Latin, particularly since there is no officially approved English version of the traditional Benedictine Office, and the translations that are included for study purposes in editions such as the Farnborough Monastic Diurnal do not always mirror the Latin Vulgate.

In general, the English translations of the psalms themselves (unless otherwise indicated) are from an updated version of the Douay-Rheims (previously on the New Advent site), since this is generally the most literal translation from the Latin Vulgate.  Text comments will often focus on the reasons for variations in the translations most commonly used for reference purposes for those saying the Office, viz Coverdale and the early twentieth century Collegeville translation used in the Farnborough edition of the Monastic Diurnal, as well as variations adopted by the 1979 Neo-Vulgate (used in the Novus Ordo Divine Office).

The vocabulary lists are generally derived from Dom Matthew Britt, A Dictionary of the Psalter (Preserving Christian Publications 2007 reprint of Benziger Brothers, 1928), supplemented by others sources such as Cassell's Latin Dictionary and Lewis and Short.

Where other translations are provided (note that the selection is limited by copyright considerations), the abbreviations used are as follows:

V            =Vulgate (available on the New Advent website)
NV         =Neo-Vulgate (available on the Vatican website)
JH          =St Jerome's translation from the Hebrew

R            =Psalterium Romanum 
Sept       =Septuagint (available on the New Advent website)
DR         =Douay-Rheims (generally the version previously on the New Advent website)
MD        =Monastic Diurnal published by Farnborough Abbey (Collegeville translation)
Brenton  =Sir Lancelot Brenton's translation from the Septuagint
NETS    =New English Translation from the Septuagint, available here
RSV       =Revised Standard Edition
Cover    =Coverdale
Knox      =Ronald Knox's translation available from the New Advent site
Grail      =Grail Psalter

The Hebrew, with links to Strong's Concordance, can be found (along with numerous other translations) at Blue Letter Bible.

The word by word translations, text notes and commentary are my own, but draw heavily on the commentaries of the Fathers and Theologians (on whom overview notes can be found elsewhere on this blog), Magisterial teaching, and other psalm commentaries.  

Quotes from the Fathers and Theologians are taken from their commentaries on the psalms using the translations recommended in my separate posts on these here and here, unless otherwise specified.

As well as these, the text notes draw mainly on the following sources:

TE Bird, A Commentary on the Psalms 2 vols, (London: Burns, Oates and Washbourne, 1927)
Msgr Patrick Boylan, A Study of the Vulgate Psalter in the Light of the Hebrew Text, 2 vols (Dublin: M H Gill and Son, 2nd ed 1921)
David  J Ladouceur, The Latin Psalter Introduction, Selected Text and Commentary (London: Bristol Classical Press, 2005),

Verse by verse notes

And for the next part in this series, with notes on verse 1, continue on here.

Understanding the psalms: textual fluidity

Genoa psalter of 1516, edited by Agostino Giustiniani, bishop of Nebbio

In the previous part of this set of introductory notes on tackling the psalms, I pointed to the need to keep in mind that each psalm connects to others, and that both its position in Scripture and in the Office are deliberate choices that are likely to have some meaning.

Today I want to conclude this set of preliminary notes by looking at some of the issues around the various versions of the texts of the psalms themselves.

In my first post in this set, I suggested focusing first on getting the words of the psalm right.  But today I want to provide a bit of a counterpoint to that, as I want to suggest that when you are studying the psalms rather than actually singing or saying them as part of the Office, you shouldn't get too hung up on the exact words of the text, whatever language you encounter the psalms in.

When it comes to Scripture, I want to suggest, an undue focus on the exact words can sometimes lead us astray, because there is often more than one, at least equally valid, 'text tradition' to draw upon.

Critical editions, Hebrew Scripture and competing text traditions

We are used, in our time, to the idea that there is one correct, authoritative version of a text; indeed academia devotes a great deal of effort to the preparation of 'critical editions' of early texts as the first step before translations can be made.

In the context of Scripture, that has long translated into an assumption that since the Old Testament was originally composed in Hebrew, the Hebrew base texts that we have represent a more authentic version of it than the Septuagint Greek for example.

In reality, however, the oldest manuscripts of  the Hebrew 'Masoretic Text' (MT), the only version of the Hebrew known until the discovery of the Dead Sea Scrolls, dates from the tenth century.

In contrast, the Septuagint Greek, an officially commissioned translation started around three centuries before Christ, and which the Fathers regarded as a divinely inspired providential gift from God, is preserved in very early manuscripts indeed.

And it turns out that in fact these two rather different versions of the Old Testament genuinely represent two different text traditions both preserved in the Dead Sea Scrolls.

Why you should use the Vulgate!

I've written elsewhere on some of the reasons why Catholics should use the (Gallican) Vulgate (and ignore the Neo-Vulgate!), and focus on the Septuagint text tradition over the Hebrew Maseoretic Text, so I won't dig into that much further here.

I would urge though, Benedictines in particular to use the Vulgate, and translations based on it, as you will miss many of the echoes of the Rule if you don't.  

There are quite a few key words that St Benedict uses in various key contexts (such as the Suscipe, the verse used in the profession ceremony) that occur in several places in the Vulgate, but are not used in St Jerome's from the Hebrew or the Neo-Vulgate, and are not directly reflected in translations based on the Hebrew, as opposed to the Septuagint.

Text variations and commentaries

Despite all this though, in my notes I generally do provide a selection of Latin and English translations of each verse, and I wanted to explain briefly why I do that, and what to take out of it!

Patristic commentaries

And the first reason is simple: the Patristic commentators did not necessarily start from or stick to the version of the text that they sung in the Office when commenting on a psalm verse.

Instead, commentators such as St Augustine, St John Chrysostom and St Cassiodorus often mention different versions of the text, and sometimes provide alternative interpretations of verses based on them.

In other cases, they use versions of the text, such as St Jerome's from the Hebrew, as a tool to understand some of the more cryptic passages of the Vulgate (or Septuagint).

Text variants, in other words, are another input to interpreting verses at multiple levels, rather than just focusing on the literal.

Alternative versions of the Latin in the liturgy

The second reason is not unrelated to this: when you come across psalms in the liturgy, the version you encounter will not always be the Vulgate.  

The invitatory psalm 94, for example, is still sung each day at Matins using a 'Vetus Latin' text. 

And many responsories and antiphons use either the 'Romanum' or Vetus texts.

The problem with translations

 The third reason though, is that no matter what version of the Latin text you are using, you are working from a translation of a translation.  

No one translation, no matter how authoritative, can fully capture all of the possibilities and nuances of the original.

So having a couple of alternatives in front of you can sometimes add a bit of useful 'colour', and I'd encourage you to take a close look at them, and try and at least take note of the key the differences.

The translations

The versions of the text I sometimes or always include are as follows:

• Vulgate (V)  - the (Gallican) liturgical Latin;
• the neo-Vulgate (NV) - the current official version of the Latin used in Novus Ordo liturgy;
• the Romanum (R) - the version of the psalter used at Rome up (and elsewhere) until the tenth century (and beyond in some very limited cases);
• the Pian (P) - another failed twentieth century translation of curiosity value;
• St Jerome's translation 'from the Hebrew'; and
• the Septuagint.

I don't generally try to include the Vetus Latin (VL), since it isn't really one fixed text, but rather a collective term for several variants, but there are books and online tools to find the main ones if you are interested.

Secondly, since I'm mainly interested in the Latin tradition, that is, how the psalms have been received by the Church, and St Jerome aside, that didn't really include reference to the Hebrew until around the time of the Renaissance (and Reformation), I generally ignore the Hebrew unless I think it is particularly important or illuminating.  

Moreover, there are plenty of modern commentaries and online tools that focus almost exclusively on the Hebrew, so I see little point in duplicating that work.  For a light introduction, for example, the Ignatius Catholic Study Bible is a useful starting point, while online sources such as Blue Letter Bible will provide the Hebrew and links to Strong's wonderful concordance on it.  

I also try and include several English translations so you can try and get a feel for the range of possibilities.

It is worth keeping in mind though, that these basically fall into two camps, those based on the Hebrew MT, and those based on the Septuagint-Vulgate tradition.

Those in the Septuagint-Vulgate camp are:

DR: Douay-Rheims (- Challoner)

Brenton: Brenton's translation from the Septuagint

Those mainly based on the MT include:

MD: Monastic Diurnal (early twentieth century Collegeville translation)

RSV: Revised Standard Version

Cover: Coverdale

Knox: Knox translation

Grail: Grail (earlier version)

Please do ask if you come across an abbreviation that you can't decode!

Understanding the psalms: Scriptural Psalm titles

Dead sea scrolls Psalms: https://www.loc.gov/exhibits/scrolls/scr1.html

Continuing my Lent series on the psalms, I want to focus today on the 'psalm titles' included in Scripture.

Note that I am not talking here about the psalm titles developed in late antiquity and the early medieval periods - these are certainly of interest and can be quite helpful, but they are not Scriptural.

Should we take the psalm titles seriously?

Most modern commentators reject the idea that the titles of the psalms have any particular significance, seeing them instead as rather prosaic performance notes, or alternatively (a)historical claims for their context.

In my overviews of each psalm, though, I typically set out and comment on the titles ascribed to psalms in Scripture.

That's because the Fathers took them very seriously indeed, considering them to be part of inspired, canonical Scripture and often providing extended commentary on both their literal and spiritual meanings.

St Augustine, for example, in his commentary on Psalm 105, urged his audience to be conscious of the psalm titles, and the canonical order of the psalms, in trying to understand them:

confessing that we both believe the mysteries of all the titles in the Psalms, and of the order of the same Psalms, to be important, and that we have not yet been able, as we wish, to penetrate them.

By contrast, many, if not most, modern commentaries either ignore the titles altogether; take issue with their content (on ascriptions of authorship for example), or at best consider them only at the literal level.

So are the psalm titles part of Scripture or not?

Titles as canonical Scripture 

In fact the evidence strongly suggests that the psalm titles were part of the original text of the Psalter: they are found in both the Septuagint, the earliest Hebrew Masoretic Text manuscripts (dating from the tenth century), and in the Dead Sea Scroll versions of the psalms. 

The Scriptural titles were not typically written in smaller print, as most modern Bibles make them, but were either treated as the same level of text as the liturgical first line of the psalm, or sometimes centred above it.

We need to distinguish here, though, between the psalm titles included in the oldest surviving Hebrew and Greek versions of the psalms, and the various sets of medieval, non-canonical psalm titles that served as aids to interpretation.

The titles preserved in Scripture should be treated as part of canonical Scripture; the various medieval psalm titles series are of interest in the same way that Patristic and later commentaries are, but are not binding on us in any way.

Psalm titles on authorship, the ordering of the psalter and historical context

The Scriptural psalm titles, though, in my opinion at least, are well worth paying attention to.

At the literal level, many of the psalm titles ascribe the authorship of psalms to certain authors, such as David (79), or Moses. The Old Pontifical Bible Commission ruled that these ascriptions of authorship were not in fact open to debate.  Some doubt whether those rulings are still binding, but they have certainly never been explicitly overruled, and in the absence of hard factual evidence to contradict them, should surely be regarded at least as highly persuasive.  

Others specify the day of the week on which the psalm is to be said, presumably in the context of ancient temple liturgies.  The reasons for the particular ascriptions are often fairly obscure, perhaps connected to the days of creation, but whether by chance or otherwise, some of these specifications are also followed in the Benedictine psalter: Psalm 23, assigned to the first day of the week is said at Sunday Matins; Psalm 80 on Thursdays (in the Masoretic Text version) at Matins; and Psalm 92 on Friday at Matins.  A great many more have titles that the Fathers interpreted as referring to Sunday, as the day of the Resurrection: Psalm 6's title, for example, 'Unto the end...for the octave' is a good example.

Perhaps the most helpful titles are those that link the psalm to historical events, usually in the life of David.  Psalm 141, for example, is titled, ' Of understanding for David. A prayer for when he was in the cave', thus linking it to the story told in 1 Kings 24.

Psalm titles as a cue to canonical interpretation

But the most interesting takes on the psalm titles are, in my view, the spiritual interpretations provided by the Fathers: indeed St Gregory of Nyssa composed an entire treatise devoted to the titles of the psalms, and how they point us to the overall storyline of the psalter.

References to 'a psalm of David', for example, can be interpreted both a claim as to authorship, but also as pointing to its Christological content, since David is a 'type' of Christ.

In some cases the reasons for this interpretation are particularly obvious: the last psalm of Friday Vespers, for example, Psalm 144, has the title Laudatio ipsi David, or Praise, for David himself, and then opens with the verse:

Exaltábo te, Deus meus, rex: * et benedícam nómini tuo in sæculum, et in sæculum sæculi.

I will extol you, O God my king: and I will bless your name for ever; yea, forever and ever.

These spiritual meanings are, I think, often quite important for us to consider if we wish to understand the way the psalms are used liturgically, since they can sometimes help explain why a particular psalm was allocated to a particular day of the week or hour.

Understanding the psalms: The order of the psalter and Office psalm cursus

FecampBibleFol238rIncipPsalms
Source: Wiki Commons

In my previous post in this Lent series on the psalms I focused on the first of the 'three attentions' suggested by St Thomas Aquinas, namely focusing on the saying the words correctly.

Today, I want to start looking at how we become more conscious of the meanings of what we are saying, starting at the 'macro' level of why psalms are said on particular days and at particular hours of the Office.

Scriptural order vs selective forms of the Office

Early forms of the Office basically take two main forms, canonical order, and selective.

Canonical order

By far the most common form of the Office in late antiquity, in the West at least, was to say all of the psalms in their numerical, or canonical, order.  The Rule of the Master for example, which was probably written in the mid sixth century in the region near Rome, adopted this approach, as did the more or less contemporary rules of Caesarius of Arles (circa 510 - 535) and Columbanus (towards the end of the sixth century).

The number of psalms said at the Night Office typically varied depending on the season - when the nights were longer, more psalms were said - so instead of specifying which psalms were said at each hour, early instructions for the Office often just specified how many psalms were said at each hour.

In most cases for which we have hard evidence, the approach was simply to start at a particular hour with Psalm 1 and then continue the sequence in order at each subsequent hour until the cycle started again.  

The net result was that it took a varying length of time to get through the entire psalter depending on the time of year, rather than it being fixed to a week or some other period as we are used to.

It also meant that, a few special psalms aside, psalms were not attached to particular hours.

Selective

The alternative approach was to assign particular psalms to particular hours and days.

In some early forms of the Office, typically only a small selection of the psalms were used, such as the Office captured in the fifth century Codex (Fol. 532v) that assigned one psalm to each hour of the day and night.

One theory is that that this selection that may then have been consolidated into the Office of twelve psalms of Vespers and Matins used by some Northern Egyptian eremite monks described by Cassian. 

Meaning in the ordering?

The key reason for Offices based on the canonical order of the psalms was the assumption that the order of the psalms in Scripture was divinely inspired, and has a particular rationale and meaning.  

Many of the early commentaries on the psalms comment on this, highlighting, for example, the connections between particular blocks of psalms, as well as how they fit together to tell an overall story.

Selective orderings of the psalms, by contrast, generally choose psalms for their appropriateness to the day and hour, or in order to reflect some other themes that the author of the Office wants to highlight.

Of course, where the selective approach also involves a principle of saying all of the psalms within a  particular time period, as the Benedictine and Roman Offices do, there may be limits to the extent to the thematic approach.

All the same, while much twentieth century liturgical scholarship assumed that the placement of psalms in the Benedictine and Roman Offices was largely driven by purely functional considerations, medieval commentators generally took a rather different view, providing extended explanations of just why particular psalms were used at particular hours, or on particular days. 

Finding meaning in St Benedict's ordering of the psalter

St Benedict's Rule, alas, is more concerned with providing instructions on what to say and when, rather than setting out a rationale for the particular choices made.  The saint presumed, I think, that the person praying the Office would, over time, become aware of these layers of meaning as they meditated on it.

That was a much easier process, I suspect, for a monk in late antiquity, steeped in the Patristic explanations of the psalms, than for us today!

Still, if we pay attention both to the canonical order of the psalms, and the way St Benedict moves away from that in his form of the Office, we can I think, find themes that the internal evidence strongly suggests were deliberately engineered into the Office, or even if that is not the case, and worth meditating on all the same.

The last seven psalms of the psalter, for example, are all hymns of praise, and there is, according Cassiodorus a great significance in this, relating to the 'sacred number' (as St Benedict terms it) seven:

It is not otiose that the Lord's praises are enclosed in this number seven, for the confession of penitents is designated by this number, and the holy Spirit himself has been proclaimed with His sevenfold powers; perhaps it points to that sacred mystery when the Lord ordered Moses to set seven lamps shining with enduring light in His tabernacle. 

St Benedict, however, effectively makes the seven psalms into eight, by dividing Psalm 144 into two parts, a number that symbolises the Resurrection, and on which he makes great play several times in the Rule, requiring his monks, for example, to rise at the eighth hour of the night to say Matins, and to say eight hours each day.

The seven days of creation

I've mentioned previously that I think St Benedict deliberately 'engineered in', inspired perhaps by St Augustine's commentaries on the days of creation, several linked weekly cycles, including the days of creation, the seven ages of salvation history, and the life of Christ.

In the case of Psalm 147, for example, its key focus on Jerusalem (which means peace), and the peace granted by God, and on the restful days of summer fits neatly with the seventh day as the day of rest.

I will say some things on this in the context of the psalms I'm looking at for Friday and Saturday Vespers, but if you would like to read more on this topic, see my previous posts on this here.

'Horizontal' memes

There are also, though, some themes and phrases that run across each of the hours, and help give the hours internal coherence and meaning.

At Vespers, for example, there are verses each day that echo the words of the Magnificat's warning that the proud will be humbled, and the humble will ultimately be exalted. For Saturday, for example, consider these verses:

Psalm 144:4   Allevat Dominus omnes qui corruunt, et erigit omnes elisos.

14   The Lord lifteth up all that fall: and setteth up all that are cast down.

and

Ps 145: 8   Dominus illuminat cæcos. Dominus erigit elisos; Dominus diligit justos.

8   the Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.

9   Dominus custodit advenas, pupillum et viduam suscipiet, et vias peccatorum disperdet.

9   The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.

First and last psalms

Finally I want to alert you to some theological and spiritual themes that I think run across the first and last psalms each day respectively.

In the case of the first psalms at Vespers, the theme is the attributes of  God: on Thursday his omniscience; on Saturday his omniscience for example.

And the last psalm each day, I think, has a particular relevance to the monastic vocation.  

The most obvious of these is Psalm 132 on Tuesdays, 'Behold how good and pleasant it is for brethren to dwell in unity', which St Augustine depicted as the quintessential monastic psalm.

Psalm 147, also fits this theme neatly, ending the week on that most Benedictine of values, the pursuit and attainment of peace.

Meditating on the psalms

The bottom line on all this is, I think, that although we tend to focus on particular psalms as distinct entities, we need also to keep in mind that they are part of a book which is deliberately ordered, often to bring psalms with common themes and phrases together.

That is even more true in the psalter, where there is at least some degree of selectivity and deliberate design.

So if, when you say the Office, you are suddenly struck by words or phrases that are repeated during a day or hour, do take that as a cue to think more deeply on it; look out for such connections yourself; or consider taking my suggested themes as a starting point for your own consideration!

And in the meantime here is a setting of the opening psalm of Thursday Vespers to enjoy. 

And you can find the next part of this series here.