Psalm 110 vs 6: Fairness and punishment

Hieronymous Bosch 1500-1525

Today's verse of Psalm 110, with its allusion to the ejection of the Canaanites from the 'Promise Land' of the Jews, invites us to meditate on why some are saved, yet others are not:

"Ut det illis hereditátem géntium: ópera mánuum ejus véritas, et judícium.
That he may give them the inheritance of the Gentiles: the works of his hands are truth and judgment"

Lectio

Ut det illis hereditátem géntium = so that he may give them the inheritance of the gentiles

Note that this is an ‘Ut+subjunctive’ construction, meaning in order that/so that…may. It can also be rendered as ‘to give them’, or ‘in giving them’. Note that in the Vulgate ille is frequently used for is (he, she, it).

But what constitutes the ‘inheritance of the gentiles’? In the Old Testament it was interpreted literally as the land of Canaan, the promised land given to the Jews. But metaphorically it stands for heaven.

ópera mánuum ejus véritas, et judícium = the works of his hands [are] truth and justice

Hand here is, of course, meant metaphorically rather than literally.

Meditatio

In this verse, we are asked to consider the Old Testament situation, namely God’s promise of the land of the Canaanites to the Jews. Wasn’t this unfair dispossession?

This psalm is alluded to in Revelation 15:3-4, where it highlights the concept that God’s judgments of our actions that are currently hidden will be revealed to all. Justice, in other words, requires that the good be rewarded, those who do evil and refuse to repent will be condemned. The psalmist’s answer to the question of fairness is that in fact the dispossession of the Canaanites was a work of God’s justice, a punishment for their sins, as St Robert Bellarmine explains:

“As God promised Abraham, then, that he would give that country to his posterity, he acted in truth or faithfulness; and as he did not expel the Chanaaneans until "the measure of their sins was filled up," for which they deserved to be expelled, he also acted in justice; and, therefore, "the works of his hands are truth and justice."

Oratio

We should join with the angels and saints in the praise of God:

“And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are thy deeds, O Lord God the Almighty! Just and true are thy ways, O King of the ages! Who shall not fear and glorify thy name, O Lord? For thou alone art holy. All nations shall come and worship thee, for thy judgments have been revealed." (Rev 15:3-4)

Contemplatio

Bellamine’s commentary on the verse continues with a warning as to the need for our personal conversion:

“That the Chanaaneans deserved to be punished, and to be expelled from the land of promise, the Prophet proves, by reason of their not having observed the natural law, that is common to all, binding all and immutable, for they contain the first principles of justice; for, when God, in Lev. 18, prohibits incest, adultery, sins against nature, idolatry, and the like, he adds— "For all these detestable things the inhabitants of the land have done that were before you, and have defiled it. Beware, then, lest in like manner it vomit you also out if you do the like things, as it vomited out the nation that was before you."

Next verse

Notes on the next verse can be found here.

Psalm 110 vs 5: God's covenant with man

c840

Today's verse of Psalm 110 reminds us that the heavenly food referred to in the previous verse is the sign of God's testament with his people:

Memor erit in sæculum testaménti sui: virtútem óperum suórum annuntiábit pópulo suo:

He will be mindful for ever of his covenant: He will show forth to his people the power of his works.

Lectio

Memor erit in sæculum testaménti sui = he will be mindful/remember forever of his covenant

virtútem óperum suórum =the power of his works = his mighty works

annuntiábit pópulo suo = he will make known/announce/show forth/will declare to his people

Meditatio

We can see this verse as summarizing both the Old and New Testaments.

First let us consider the Old. St Robert Bellarmine points to the carrying through of God’s Covenant with Abraham chronicled there:

“…that is, by his constant providence and protection, he will show that he is mindful of his covenant and his promises. The principal point in the treaty that God made with Abraham was, that he should give his posterity the land of the Chanaaneans, which was, consequently, afterwards called the land of promise. He, therefore, shows how "he is mindful of his covenant," when he says, "he will show forth to his people the power of his works;" that is to say, bearing his promise in mind, he will display his power to his people, by turning back the waters of the Jordan, by levelling the walls of Jericho with the sound of the trumpet, by stopping the sun and moon at the command of Joshua, by raining down stones from heaven on the enemies of the Jews, and by many other similar miracles.

Oratio

But of course, the New Testament is the more complete fulfillment of the Old, and one can pray this daily as we say the Benedictus (Luke 1:72) at Lauds: “to perform the mercy promised to our fathers, and to remember his holy covenant”.

Contemplatio

Cassiodorus takes up this theme, and argues that the verse is fulfilled in the Gospel with the miracles Christ performed, and communicated to St John the Baptist:

“The thought contained in the three verses is here filled out. The power of his works is that which he states in the gospel: The blind see, the deaf hear, the lepers are cleansed, the dead rise again, and blessed is he that shall not be scandalised in me. He has announced, in other words, made plain, that is to the Christian people whom He redeemed with His precious blood. They express this with the spirit of prophecy, for with holy faith they believed in the Lord before His coming. He gave them the inheritance of the Gentiles when He fashioned the Catholic Church from living stones from all nations. This is the inheritance promised to Abraham: I will multiply thy seed as the stars of heaven, and as the sand that is by the sea-shored They revealed the reason why he announced to his people the power of his works; it was to give them the inheritance of the Gentiles. It was the purpose of the miracles that they should believe, and by believing obtain the promised rewards.”

Vocab

memor, oris mindful of, thoughtful of; to remember, call to mind, think of, take thought for, recall, recount, etc.
testamentum, i, n. a covenant, testament
virtus, utis, f strength, power, might; an army, host; annuntio, avi, atum, are to announce, proclaim, publish, make known.
populus, i, people; the chosen people; a heathen nation

Next Verse

Notes on the next verse can be found here.

Psalm 110 vs 4 - Our heavenly food

Sant'Angelo in Formis (Capua)
c1100

Today's verse of Psalm 110 is deeply Eucharistic, and perhaps explains to us what this psalm is particularly focusing in on when it talks about God's wonderful works.
 
First, here are the verses we have looked at so far in this series once again:
 
Confitébor tibi, Dómine, in toto corde meo: in consílio justórum, et congregatióne.
I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Magna ópera Dómini: exquisíta in omnes voluntátes ejus.
Great are the works of the Lord: sought out according to all his wills.

Conféssio et magnificéntia opus ejus: et justítia ejus manet in sæculum sæculi.
His work is praise and magnificence: and his justice continues for ever and ever.

And today's verse:

Memóriam fecit mirabílium suórum, miséricors et miserátor Dóminus: escam dedit timéntibus se.
He has made a remembrance of his wonderful works, being a merciful and gracious Lord: He has given food to them that fear him.

Lectio: What does the text mean

Memóriam fecit mirabílium suórum = he has made/caused/effected a remembrance of his wonderful works

The word memoria is important here, as the Decree on the Eucharist from the Council of Trent explains:

“Our Savior, therefore, when about to depart from this world to the Father, instituted this sacrament in which He poured forth, as it were, the riches of His divine love for men, "making a remembrance of his wonderful works", and He commanded us in the consuming of it to cherish His "memory", and "to show forth his death until He come" to judge the world….

miséricors et miserátor Dóminus = merciful and gracious/compassionate is the Lord

St Thomas Aquinas explains that mercy and graciousness, in reference to God, are not emotions:

“Mercy is especially to be attributed to God, as seen in its effect, but not as an affection of passion. In proof of which it must be considered that a person is said to be merciful [misericors], as being, so to speak, sorrowful at heart [miserum cor]; being affected with sorrow at the misery of another as though it were his own. Hence it follows that he endeavors to dispel the misery of this other, as if it were his; and this is the effect of mercy.”

escam dedit timéntibus se = he has given food to those [who fear] fearing him

The food referred to here is generally interpreted as the Eucharist, foreshadowed by the gift of manna in the desert, as St Robert Bellarmine explains:

“He now discusses a special work of divine providence, the raining of manna from heaven, which was a work of great mercy, not only to those who were then fed by it in the desert, but also to those who succeeded them, to whom he left an urn full of it as a memorial of the miracles he performed in the desert, see Exod. 16, and Heb. 9. That manna was a type of the Eucharist, that he gave Christians for their spiritual food, and in memory of the wonderful things Christ did while on earth, the most wonderful of which was his glorious passion, that destroyed death itself by death, and triumphed over the prince of this world; and he, therefore, says, "He hath made a remembrance of his wonderful works, being a merciful and gracious Lord." The food named here is the manna that God rained from heaven, and gave, "to them that fear him;" to the Jews who worship him; for; though there were many sinners among them, still they worshipped the true God, and fearing and worshipping signify the same thing in the Scriptures. And as he wished the people to bear in mind the wonderful things he did when he brought them out of Egypt, and led them through the desert to the land of promise…”

Meditatio

Pope Benedict XVI sees this verse as referring to the signs of the covenant between a compassionate and loving God and his people:

“Therefore, the heart of the Psalm becomes a hymn to the covenant (cf. vv. 4-9), that intimate bond which binds God to his people and entails a series of attitudes and gestures. Thus, the Psalmist speaks of "compassion and love" (cf. v. 4) in the wake of the great proclamation on Sinai: "The Lord, the Lord, a merciful and gracious God, slow to anger and rich in kindness and fidelity" (Ex 34: 6). "Compassion" is the divine grace that envelops and transfigures the faithful, while "love" is expressed in the original Hebrew with the use of a characteristic term that refers to the maternal "womb" of the Lord, even more merciful than that of a mother (cf. Is 49: 15).”

Oratio

We must ask that God's love transfigure us, particularly as we receive the sign of the New Covenant, the Eucharist.

Contemplatio

Yet there is a sting in the tail of this verse, in the reference to those who fear God.  It should perhaps, call to mind the dire warnings of Scripture on those who presume to receive the blessed Sacrament while not in a state of grace, or without the proper dispositions.  It is a reminder that while the grace available for the reception of Holy Communion is infinite, the actual effect on us depends on our receptivity.  We must therefore cultivate fervour!

Vocab

memoria, ae, f memory, remembrance
mirabilis, e wonderful, marvelous; subst., mirabilia, mm, wonders, wonderful works, marvellous things.
misericors, cordis merciful, abounding in mercy.
miserator, oris, m. merciful, one who shows mercy
esca, ae, f food for men or beasts.
timeo, ere 2, to fear, be afraid of.



Notes on the next verse can be found here.

Psalm 110 vs 3: God's judgment deferred

St Alban's psalter



So far in this series we've looked at the first two verses of Psalm 110, the second psalm of Sunday Vespers:

Confitébor tibi, Dómine, in toto corde meo: in consílio justórum, et congregatióne.

I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Magna ópera Dómini: exquisíta in omnes voluntátes ejus.
Great are the works of the Lord: sought out according to all his wills.

Today a look at Verse 3:

Conféssio et magnificéntia opus ejus: et justítia ejus manet in sæculum sæculi.
His work is praise and magnificence: and his justice continues for ever and ever.
Neo-Vulgate: Decor et magnificentia opus eius, et iustitia eius manet in saeculum saeculi
 
Lectio: looking at the text
 
Conféssio et magnificéntia opus ejus = Splendour and majesty his work = splendid and magnificent/glorious his work

The first issue with this verse is the omitted words!  The Douay-Rheims makes opus (work) the subject, so translates this phrase as 'His work is praise and mangificence'.  A more obvious translation though would be 'his work is splendid and glorious'.  A third possibility, followed by a number of translations, is to interpret the phrase along the lines ‘his work is worthy of thanksgiving and honour’.  

The problem arises from the use of two nouns (confessio et magnificentia) as adjectives, in imitation of the Hebrew; the Neo-Vulgate has accordingly changed the first to an actual adjective (décor), reflecting a translation approach is less concerned with conveying the linguistic flavour of the original text.

et justítia ejus manet in sæculum sæculi = and his justice abides forever and ever

The Greek translated as justitia here is actually δικαιοσύνη, which is more often translated as righteousness in English, and this is reflected in the RSV and other translations.

Meditatio: What is the text saying to us?
 
St John Chrysostom sees this verse as reminding us of the praise and thanksgiving that naturally pours out from us when we are conscious of the wonder of creation, and the working out of God’s providential plan in history:

“Each of the visible realities, in fact, is sufficient to prompt the observer to thanksgiving, to hymnody, to praise, to giving glory. You are not allowed to ask, "Why is this?" "For what purpose is this?" Instead, both darkness and daylight, famine and feast, desert and wilderness, fertile fields and productive, life and death, and all visible things are for those studying them with precision sufficient and capable of prompting them to thanksgiving.”

The Fathers argue that even the exercise of his justice contains a kind of terrible beauty, evident above all in his saving redemption through the Cross, and even in his punishments, such as the destruction of Sodom and Gemorrah.

Oratio
 
Help us to see the greatness of God's work in the Government of the world, including the exercize of his justice.  Help us O Lord, to learn well the lesson you set in all that happens to us; help us say with Solomon: "The one the Lord loves, you see, he disciplines; he chas­tises every son he welcomes. His righteousness endures for ages of ages."

Contemplatio

St Benedict instructs us God withholds his judgment for a time, allowing us the grace to repent:

"Having given us these instructions, the Lord daily expects us to make our life correspond with his holy admonitions.  And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways."



And the next part in the series can be found here.

Psalm 110 vs 2: The wonder of God's saving works

Adam and Eve
Lucas Cranach c1530

Verse 1 of Psalm 110 placed us in the midst of the Church, praising God.  Verse 2 of Psalm 110 tells us what we are to praise God for:

Vulgate: Magna ópera Dómini: exquisíta in omnes voluntátes ejus.
Neo-Vulgate: Magna opera Domini, exquirenda omnibus, qui cupiunt ea.
Douay Rheims: Great are the works of the Lord: sought out according to all his wills.

Lectio: What does the text mean?

Magna (nom pl of magnus a um, great, agreeing with opera) ópera (nom pl opus –eris n work) Dómini (gen) = great [are] the works of the Lord

The first phrase is a complement: 'sunt' is understood.

exquisíta (perfect participle passive) in (in +acc) omnes (acc pl) voluntátes (acc pl) ejus = sought out/studied for all his plans/will(s)

The verb is the passive perfect participle, and both Brenton (from the Greek) and the Douay-Rheims (from the Latin) translate this as “sought out according to his will”; the sense, according to Boylan, is that “the works of the Lord are specially chosen and wrought so as to declare them accurately his will.” In order to discover God’s will, study it, in other words. The neo-Vulgate, however, changes this to an ablative absolute.

Note however that Hugh Ballantyne’s Latin vocabulary listing for the psalms suggests an alternative translation, interpreting it as exquisitus a um, excellent, well-wrought.  While it certainly makes sense of the verse (including that puzzling plural for voluntas), it does not seem to me to be supported by either the Greek or Hebrew, nor is it reflected in any of the authoritative translations, Catholic or protestant, at least as far as I can find.

The verb cupio used by the Neo-Vulgate means to desire, long for, and reflects the Hebrew Masoretic Text (chephets) for the verse rather than the Septuagint. As a result of this difference, Coverdale translates the verse as ‘The works of the Lord are great, sought out of all them that have pleasure therein’. Similarly, the Monastic Diurnal renders the verse ‘Great are the works of the Lord, sought by all that delight in them’.  By contrast, the sense of the Septuagint/Vulgate is more that “the works of the Lord are specially chosen and wrought so as to declare them accurately his will.”

Either interpretation, however, can fit with the broader context of the psalm, as we shall see.

Meditatio: What does the text say to us?

Revelation 15:3 puts this verse in the mouths of the just, alluded to in the previous verse of the psalm:

And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are thy deeds, O Lord God the Almighty! Just and true are thy ways, O King of the ages!...”

So what, then, are the words of the Lord spoken of here? Pope Benedict XVI to the saving interventions of God in the face of man's sin and need for redemption:

“The subject of this prayer, which also includes the rite of thanksgiving, is expressed with the word "works" (cf. vv. 2, 3, 6, 7)."Works" indicate the saving interventions of the Lord, an expression of his "justice" (cf. v. 3), a word which, in biblical language, suggests in the very first place the love from which salvation is born.”

Oratio: What do we say to God?

We too should take the time to remember God’s saving works, for his great care for us in sending his Christ, that the way to heaven might be reopened to us.

Contemplatio: What conversion is he asking of us?

St Robert Bellarmine draws attention to the tension between the way God’s creation is set out according to his will, and yet he grants us in turn free will, and thus opens up to us the possibility, say rather the inevitability of sin and its consequences:

“And not only are his works great, but "they are sought out according to all his wills;" prepared and settled previously, to be applied to any purpose he may choose, according to Psalm 118, "For all things serve thee;" for, as St. Augustine most properly observes, nothing seems to be more repugnant to the will of God, than free will, through which sins, forbidden by God, are committed; and yet, God deals as he wills with free will, for he reforms it through grace, or he punishes it in justice; and had he not given free will, there would have been no sin...”

Thus our struggle must be to conform our will to his; to bring about in ourselves the new creation made possible by grace.

Vocab

magnus, a, um, great, mighty; elders
opus, eris, n., work.
exquiro quaesivi itum ere 3, to seek, seek after
omnis, e, all, each, every; subst., all men, all things, everything
voluntas, atis, f. wish, desire; good will, favor, graciousness. plan, counsel
in+acc=into, onto, against, for (the purpose of)

Verse 3

And the next part in the series can be found here.

Psalm 110 vs 1: In the midst of the Church

Church Militant and Triumphant
Andrea di Bonaiuto, c1365

The opening verse of Psalm 110 places us in the midst of both the Church Militant here on earth, and the Church Triumphant in heaven:

Confitébor tibi, Dómine, in toto corde meo: in consílio justórum, et congregatióne

I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Lectio: What does the text mean?
 
Confitébor (deponent: 1st person fut Confiteor, to praise, give thanks, confess) tibi, Dómine = I will give praise to you O Lord
 
Confitebor, comes from confiteor, a deponent verb is an ambiguous word: it can mean both to confess our sins, but also to let out our praises for God. The following verses, however, make it clear that praise is what is meant here.

in (in +abl) toto (totus, -a -um whole, entire) corde (cor, cordis n heart) meo = with all my heart/with my whole heart

The speaker is giving this praise his total attention. 
in (in+abl) consílio (consilium, ii, n counsel) justórum (gen pl) = in the company of the just et congregatióne (congregation, onis f gathering, assembly, congregation) = and in the congregation/assembly

The Hebrew for consilio (cowd) implies an intimate circle of friends, thus contrasting the ‘congregation’ below (edah) meaning a large group, publicly. Cassiodorus interprets these respectively as the elect in heaven, and the Church of all regions here below.

Meditatio: What does the text say to us?

This opening verse of Psalm 110 places us immediately in the midst of the Church, both visible and invisible, for when we pray liturgically, we pray joined both horizontally to those on earth who also pray this hour of Vespers, but also with the angels and saints in heaven.

What does this then imply for us?  Well surely our wholehearted attention, as St Robert Bellarmine's commentary on this verse suggests:

"Holy David begins the hymn by an invocation, and tells us at the same time how God should be praised with advantage to ourselves. "I will praise thee, O Lord, with my whole heart." Praise, in order to be of any value, must spring from the heart, and not only from the heart, but from the entire heart; that is, with all the affections of the heart, that praises nothing, loves nothing, so much as the thing in question. "With my whole heart;" also implies the greatest attention, thinking of nothing else, for it does not become one who is praising that God whom the Cherubim and Seraphim adore in fear, to let his mind down to unworthy matters."

Oratio: What do we say to the Lord?

The first word of this psalm states that we will confess, or praise God. 

Accordingly, let us seek to praise God as we pray this psalm.  And ask for the grace that we continue to do so in the future, not just as part of the assembly or congregation here below, but in the company of the elect hereafter.

Contemplatio: What conversion of mind, heart and life is God asking of us?

The psalm calls on us to adopt an attitude of thankfulness.  St John Chrysostom argues that the ability to praise God at all time, even in the face of constant tribulations as Job did, is something we must cultivate:

"God looks for nothing as much as this, after all: this sacrifice, this offering, this sign of a grateful spirit, this is a blow against the devil. For this Job was crowned and cel­ebrated, for not being swayed despite countless trials besetting him and despite his wife's obstructing him; instead, he persisted in thanking the Lord for everything, not when he was rich but also when poor, not when he was well but also when stricken in body, not when things went smoothly for him but also when that violent storm fell upon his whole house and his whole person. This, you see, is a particular mark of a thankful attitude, to give heartfelt thanks to God in tribulations and hardship, and remain thankful throughout - which is therefore what the psalmist him­self suggested obliquely in what follows. I mean, many people give thanks when all goes well for them, but are displeased when the contrary occurs, some even finding fault with the way things turn out."

And on to the next part in this series here.

Those other psalms: Extend our lives O Lord that we may yet live!



Tres Riches Heures du duc de Berry

I want to continue, today, with my look at the ferial canticles in the traditional Office, so today Isaiah 38:10-20, of the Canticle of King Hezekiah.

The imitation of Christ 

Tuesdays in the Benedictine Office, I’ve previously suggested, focus on Our Lord’s public life, when he teaches us how to make the mystical ascent to heaven through the imitation of him; when he teaches us what it means to be truly human. At the very beginning of his ministry, Our Lord asserts that he himself is the true Temple; through our worship of that true Temple we that were sick with sin can gain everlasting life.

The historical story behind today's canticle is that King Hezekiah was told by the prophet Isaiah that he was about to die. At first he resisted the message out of pride (2 Chron 32: 24). But then he repented, and prayed desperately to God for more time. His prayer was granted, a miracle confirmed by the sign of the sundial winding backwards (Is 38:7-8; 2 Kings 20).

The story of Hezekiah’s miraculous restoration to health appears three times in the Old Testament, signaling its importance: as well as Isaiah 38, the story also appears in 2 Kings 20 and 2 Chron 32.

In the liturgy, the canticle is also used in Lauds for the Office of the Dead.

Tuesday in the Office

At first blush, however, its appropriateness for Tuesday in the Office is perhaps less than obvious. Hrabanus Maurus, however, explains the significance of the Canticle for us as follows:

“On Tuesday the canticle or if prayer of Ezekiel is sung, in which recovering from his infirmity the actions of grace from God for his salvation refers, admonishing us in order that after receiving the grace of God and the sacred absolution of baptism by which we are freed from the chains of death for all the time of life, we must be diligent to give our thanks to God.”

St Benedict, I think, provides psalms for Tuesday that expand on three aspects of this canticle.

First, the sense, in the first half of the canticle, that we start off far away from God, cut off from him, condemned to a foreshortened, alienated life even, just as the psalmist bewails his exile in the first of the Gradual psalms said at Terce.

The second, more important theme, though, is the possibility of reform: in verse 16 the psalmist asks for God to correct him, that he may yet have hope of life, and this process of gradual sanctification, of spiritual ascent or deification is the major focus of the day. Christ came to earth, after all, as a physician for our souls, sent to bring us to repentance and gives us healing grace.

And for this reason, the Council of Tent cited verse 10 in its explanation of the sacrament of penance, even citing it in one of its canons:

“If anyone says that this contrition, which is evoked by examination, recollection, and hatred of sins "whereby one recalls his years in the bitterness of his soul" ( Isa. Is 38,15), by pondering on the gravity of one's sins, the multitude, the baseness, the loss of eternal happiness, and the incurring of eternal damnation, together with the purpose of a better life, is not a true and a beneficial sorrow, and does not prepare for grace, but makes a man a hypocrite, and a greater sinner; finally that this sorrow is forced and not free and voluntary: let him be anathema.”

But the third key idea, that gives meaning to the previous two is our ultimate objective: our hope is, with Hezekiah, that God will save us, so that we can worship him all the days of our life in heaven.

Extend our lives that we may yet be saved!

St Benedict, in the Prologue to his Rule, sets out, I think, exactly this theology:

“Wherefore the Lord also saith in the Gospel: He that heareth these my words and doth them, shall be likened to a wise man that built his house upon a rock. The floods came and the winds blew, and they beat upon that house, and it fell not, for it was founded upon a rock. Having given us these instructions, the Lord daily expects us to make our life correspond with his holy admonitions. And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways. For the Apostle saith: Knowest thou not that the patience of God inviteth thee to repentance? For the merciful Lord saith: I will not the death of a sinner, but that he should be converted and live.”

The Canticle of Hezekiah

Vulgate	Douay-Rheims
Ego dixi: in dimídio diérum meórum * vadam ad portas ínferi.	10 I said: In the midst of my days I shall go to the gates of hell:
2  Quæsívi resíduum annórum meórum. * Dixi : Non vidébo Dóminum Deum in terra vivéntium.	I sought for the residue of my years. 11 I said: I shall not see the Lord God in the land of the living.
3  Non aspíciam hóminem ultra, * et habitatórem quiétis.	I shall behold man no more, nor the inhabitant of rest.
4  Generátio mea abláta est, et convolúta est a me, * quasi tabernáculum pastórum.	12 My generation is at an end, and it is rolled away from me, as a shepherd's tent.
5  Præcísa est velut a texénte, vita mea: dum adhuc ordírer, succídit me: * de mane usque ad vésperam fínies me.	My life is cut off, as by a weaver: whilst I was yet but beginning, he cut me off: from morning even to night you will make an end of me.
6  Sperábam usque ad mane, * quasi leo sic contrívit ómnia ossa mea:	13 I hoped till morning, as a lion so has he broken all my bones:
7  De mane usque ad vésperam fínies me: * sicut pullus hirúndinis sic clamábo, meditábor ut colúmba:	from morning even to night you will make an end of me. 14 I will cry like a young swallow, I will meditate like a dove:
8  Attenuáti sunt óculi mei, * suspiciéntes in excélsum:	my eyes are weakened looking upward
9  Dómine, vim pátior, respónde pro me. * Quid dicam, aut quid respondébit mihi, cum ipse fécerit?	Lord, I suffer violence; answer for me. 15 What shall I say, or what shall he answer for me, whereas he himself has done it?
10  Recogitábo tibi omnes annos meos * in amaritúdine ánimæ meæ.:	I will recount to you all my years in the bitterness of my soul.
11  Dómine, si sic vivítur, et in tálibus vita spíritus mei, corrípies me et vivificábis me. * Ecce in pace amaritúdo mea amaríssima	16 O Lord, if man's life be such, and the life of my spirit be in such things as these, you shall correct me, and make me to live. 17 Behold in peace is my bitterness most bitter:
12  Tu autem eruísti ánimam meam ut non períret: * projecísti post tergum tuum ómnia peccáta mea.	but you have delivered my soul that it should not perish, you have cast all my sins behind your back.
13  Quia non inférnus confitébitur tibi, neque mors laudábit te: * non exspectábunt qui descéndunt in lacum, veritátem tuam.	18 For hell shall not confess to you, neither shall death praise you: nor shall they that go down into the pit, look for your truth.
14  Vivens vivens ipse confitébitur tibi, sicut et ego hódie: * pater fíliis notam fáciet veritátem tuam.	19 The living, the living, he shall give praise to you, as I do this day: the father shall make the truth known to the children.
15  Dómine, salvum me fac, * et psalmos nostros cantábimus cunctis diébus vitæ nostræ in domo Dómini.	20 O Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord.