Canticles at Matins

One of the unique features of the traditional Benedictine Office is the use of three canticles - psalms from Scriptures outside the book of psalms - as the third Nocturn at Matins.

The number of nocturns and canticles on Sunday is not an accident, but rather a use of the numerological symbolism of which the Fathers were so fond.

Sundays are, above all, a celebration of the Resurrection, which occurred 'on the third day' after Christ's death on the Cross.  The inclusion of a the third nocturn 'resurrection vigil' to reinforce this idea may have been something taken over by St Benedict from the early Eastern cathedral tradition.

In the modern form of the Office, there are sets of canticles for use on particular feasts, as well as for the Commons of saints.

CANTICLES FOR THE TEMPORAL CALENDAR

The most often used canticles though, are for the liturgical season, and are as follows:

Advent

Isaiah 40:10-17**updated
Isaiah 42:10-16
Isaiah 49: 7-13

Nativitytide (and Epiphanytide)

Introduction to Isaiah 9:2-7
Introduction to Isaiah 26:1-12
Introduction to Isaiah 66:10-16

Time throughout the year

Introduction to Isaiah 33:2-10
Introduction to Isaiah 33:13-18
Introduction to Ecclesiasticus (Sirach) 36:14-19

Lent and Passiontide

Jeremiah 14:17-21
Lamentations 5:1-7, 15-17, 19-21
Ezekiel 36:24-28

Eastertide

Isaiah 63:1-5
Hosea 6:1-6
Zephaniah (Sophronias) 3:8-13

CANTICLES FOR THE SANCTORAL CALENDAR

In addition to the canticles for the liturgical seasons, particular sets of canticles are also used on Class I&II feasts.

Common of the BVM/Virgin Martyrs/Virgins/Holy Women

Ecclesiasticus (Sirach) 39:17-21
Isaiah 61:10-11, 62:1-3
Isaiah 62:4-7

Common of Apostles/Evangelists

Isaiah 61:6-9
Wisdom 3:7-9
Wisdom 10: 17-21

Common of Popes/one martyr/confessor bishop/confessor

Ecclesiasticus 14:22, 15:3-4, 6
Jeremiah 17:7-8
Ecclesiasticus 31:8-11

Common of several martyrs/Feast of All Saints

Wisdom 3:1-6
Wisdom 3:7-9
Wisdom 10: 17-21

Common of the Dedication of a Church

Tobit 13:10-17
Isaiah 2:2-3
Jeremiah 7:2-7

Other feasts

1 Chron 29: 10-13 (Christ the King no 1)

Psalm 132: verses 3b-4

Psalm 132

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
Ecce quam bonum, et quam jucúndum * habitáre fratres in unum.	Behold how good and how pleasant it is for brethren to dwell together in unity:
2  Sicut unguéntum in cápite, * quod descéndit in barbam, barbam Aaron.	Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,
3  Quod descéndit in oram vestiménti ejus: * sicut ros Hermon, qui descéndit in montem Sion.	which ran down to the skirt of his garment: As the dew of Hermon, which descends upon mount Sion.
4  Quóniam illic mandávit Dóminus benedictiónem, * et vitam usque in sæculum	For there the Lord has commanded blessing, and life for evermore.

Verse notes

3	Vulgate	sicut ros Hermon, qui descéndit in montem Sion.
	Neo-Vulgate	sicut ros Hermon, qui descendit in montes Sion,
	Jerome Hebrew	sicut ros Hermon qui descendit super montana Sion:
	Septuagint	ὡς δρόσος Αερμων ἡ καταβαίνουσα ἐπὶ τὰ ὄρη Σιων

  

Sicut (like) ros (the dew) Hermon (of Hermon) qui (which) descendit (descends) in montem (on Mount) Sion

There is some debate amongst the commentators over whether the Mt Sion in verse 3 is actually meant to be a reference to Jerusalem, or to another mountaintop with a similar name in the same range as Mt Hermon.  But verse 4 surely only makes sense if it is an allusion to the heavenly Jerusalem. Either way, we can assume that this dew was, as many commentators have suggested, proverbially heavy.

mons, montis, m., a mountain

ros, roris, m.  dew 

DR	As the dew of Hermon, which descends upon mount Sion.
Brenton	As the dew of Aermon, that comes down on the mountains of Sion
Coverdale	like as the dew of Hermon, which fell upon the hill of Sion

The commentaries on this verse see dew as signifying variously calmness, visual delight, freshness and fertility.  Cassiodorus provides a mystical explanation of the verse:

"Dew is thin and light rain which does not fall as drops, but soaks the hard, dry earth with the tiniest particles. It is the means by which all seeds strike root, and thanks to the temperature grow into various plants. Herman is the Hebrew name for the mountain which lies beyond the river Jordan; the meaning of the name, as the Fathers recount it, is anath­ema. So the dew of this mountain, which nurtures the sinners who lay under a solemn curse, descended on mount Sion when those sin­ners through the Lord's generosity attained the remedy of conversion; for Sion denotes the Catholic Church, which welcomes the Gentiles exposed to the danger of anathema."

4	V/NV	Quóniam illic mandávit Dóminus benedictiónem, * et vitam usque in sæculum
	Jerome Hebrew	quoniam ibi mandauit Dominus benedictionem, uitam usque in aeternum.
	Septuagint	ὅτι ἐκεῖ ἐνετείλατο κύριος τὴν εὐλογίαν καὶ ζωὴν ἕως τοῦ αἰῶνος

Quóniam (for) illic (in that place/there) mandávit (he has commanded) Dóminus (the Lord) benedictiónem (a blessing) et (and) vitam (life) usque (until) in sæculum (forever)

The most elegant translation of this verse is perhaps that by Knox: Here where the Lord grants benediction and life everlastingly.

quoniam, for, because, since, seeing that, whereas

illic, adv.  Of place: there, in that place; Of time: then

mando, avi, atum, are to enjoin, order,

benedictio, onis, f a blessing; a source of blessing for others; the object of natural desire

usque, adv., to, up to, as far as; till, as far as; to express an extreme degree.

vita, ae, f life, esp. a happy life

saeculum, i, n., a lifetime, generation, age; an indefinite period of time; forever, eternity

DR	For there the Lord has commanded blessing, and life for evermore.
Brenton	for there, the Lord commanded the blessing, even life for ever.
Coverdale	For there the Lord promised his blessing, and life for evermore

The image of the heavenly Jerusalem, where we find eternal blessing and life, is mirrored for us and made visible through communities of Christians on earth.  Above all, of course, in monasticism, that mirror of the angelic life that proclaims heaven to the world, as Pope John Paul II explained in Vita Consecrata (32):

"The consecrated life proclaims and in a certain way anticipates the future age, when the fullness of the Kingdom of heaven, already present in its first fruits and in mystery, will be achieved, and when the children of the resurrection will take neither wife nor husband, but will be like the angels of God (cf. Mt 22:30)."

Yet that image of living together in unity for the sake of kingdom is mirrored also in all Christian communities to some degree, including the family and the parish, for as Cassiodorus points out, it is for this purpose that Christ came:

"There (that is, on mount Sion, which is the Church and which com­prises the unity of the brethren) he hath commanded blessing, in other words, has sent the Lord Saviour, who is the life and enduring bless­edness of all believers. We have repeatedly said that the name Sion denotes the heavenly Jerusalem, the image of which is embodied in the Jerusalem on earth."

And this completes our consideration of the psalms of Vespers on Tuesday in the Benedictine Office.  I hope you have found it of use.  

I'll be taking a short break from posting over Christmas, but will be back in the new year...may you have a happy and holy Christmas.

Psalm 132 verses 1-3a

Psalm 132

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
Ecce quam bonum, et quam jucúndum * habitáre fratres in unum.	Behold how good and how pleasant it is for brethren to dwell together in unity:
2  Sicut unguéntum in cápite, * quod descéndit in barbam, barbam Aaron.	Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,
3  Quod descéndit in oram vestiménti ejus: * sicut ros Hermon, qui descéndit in montem Sion.	which ran down to the skirt of his garment: As the dew of Hermon, which descends upon mount Sion.
4  Quóniam illic mandávit Dóminus benedictiónem, * et vitam usque in sæculum	For there the Lord has commanded blessing, and life for evermore.

Notes on the verses

1	Vulgate/NV	Ecce quam bonum, et quam jucúndum * habitáre fratres in unum.
	Jerome Heb.	Ecce quam bonum et quam decorum habitare fratres in unum !
	Septuagint	ἰδοὺ δὴ τί καλὸν ἢ τί τερπνὸν ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό

Ecce (See/behold) quam (how) bonum (good) et (and) quam (how)  jucúndum (pleasing)

habitáre (to dwell) fratres (bothers) in unum (in one/in harmony/in unity)

Ladouceur notes that the Hebrew is rather more emphatic than ‘in unum’ suggests – all-together.

ecce, adv.  see! behold

quam, adv.  emphatic how, how much, how great; than.

bonus, a, um, good; morally good, upright

habito, avi, atum, are to dwell, abide, live.

frater, tris, m.  a brother;  a fellow-man, kinsman, one of the same tribe

unus, a, um, unius, uni, one. in unum = together, into a single group, in concert, unity

jucundus, a, um pleasing, acceptable; happy, fortunate; good;  sweet, pleasant. 

DR	Behold how good and how pleasant it is for brethren to dwell together in unity:
Brenton	See now! what is so good, or what so pleasant, as for brethren to dwell together?
Coverdale	Behold, how good and joyful a thing it is, brethren, to dwell together in unity!

This verse is frequently cited by the Fathers as a basis for cenobitic monasticism, but they also point to its obvious wider application to communities of Christians generally, and the importance of Christian unity.  The Fathers saw this verse, though, not as a plea for tolerance of error and dissent, but rather as teaching just how terrible the sins of heresy and schism are since they offend against this unity.

2	V	Sicut unguéntum in cápite, * quod descéndit in barbam, barbam Aaron.
	NV	sicut unguentum optimum in capite, quod descendit in barbam, barbam Aaron,
	JH	Sicut ungentum optimum in capite quod descendit in barbam, barbam Aaron,
		ὡς μύρον ἐπὶ κεφαλῆς τὸ καταβαῖνον ἐπὶ πώγωνα τὸν πώγωνα τὸν Ααρων

3A	Vulgate	Quod descéndit in oram vestiménti ejus:
	Neo-Vulgate	quod descendit in oram vestimenti eius
	Jerome Hebrew	quod descendit super oram uestimentorum eius
	Septuagint	τὸ καταβαῖνον ἐπὶ τὴν ᾤαν τοῦ ἐνδύματος αὐτοῦ

Sicut (Like) unguentum (ointment) in capite (on the head) quod (that) descendit (it descends/pours down) in barbam (onto the beard) barbam (the beard) Aaron (of Aaron) quod (which) descendit (descended/flowed down) in oram (to the edge/hem) vestimenti (of the garment/robe) ejus (his)

Britt notes that: “Among the Jews and other oriental peoples much importance was attached to the possession of a beard. It was an attribute of manly dignity. The allusion is to the oil of priestly consecration which was poured in such abundance upon the head of the high priest that it ran down upon his beard (and upon the border of his vesture). Cf. Exod. 30,22-30; Lev. 8,12.” 

sicut, adv., as, just as, like.

descendo, scendi, scensum, ere 3  to descend, to come or go down.

unguentum, i, n. ointment, fragrant oil.

caput, itis, n. the head,

barba, ae, f., the beard.

ora, ae, f., the extremity of a thing; the edge, rim, border.

vestimentum, i, n.  a garment, vesture, raiment

DR	Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,
Brenton	It is as ointment on the head, that ran down to the beard, even the beard of Aaron
Coverdale	It is like the precious ointment upon the head, that ran down unto the beard, even unto Aaron’s beard

DR	which ran down to the skirt of his garment:
Brenton	that ran down to the fringe of his clothing.
Cover	and went down to the skirts of his clothing

The Fathers generally provide a Christological explanation of this verse, seeing the ointment as the sweet odour of salvation that flows from Christ as head of the Church, and down to us through the witness of the apostles and their successors.  Here is St Augustine's take on the subject:

"What was Aaron? A priest. Who is a priest, except that one Priest, who entered into the Holy of Holies? Who is that priest, save Him, who was at once Victim and Priest? save Him who when he found nothing clean in the world to offer, offered Himself? The ointment is on his head, because Christ is one whole with the Church, but the ointment comes from the head. Our Head is Christ crucified and buried; He rose again, and ascended into heaven; and the Holy Spirit came from the head. Whither? To the beard. The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, the vigorous. So that when we describe such, we say, he is a bearded man. Thus that ointment descended first upon the Apostles, descended upon those who bore the first assaults of the world, and therefore the Holy Spirit descended on them. For they who first began to dwell together in unity, suffered persecution, but because the ointment descended to the beard, they suffered, but were not conquered...."

And you can find notes on the remaining verses of this psalm here.

Introduction to Psalm 132

Psalm 132 is the fourteenth, or second last, of the gradual psalms (the last of the set concludes Compline each day in the Benedictine Office).  At three verses as it is arranged in most bibles, it is one of the three shortest in the psalter.

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
Ecce quam bonum, et quam jucúndum * habitáre fratres in unum.	Behold how good and how pleasant it is for brethren to dwell together in unity:
2  Sicut unguéntum in cápite, * quod descéndit in barbam, barbam Aaron.	Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,
3  Quod descéndit in oram vestiménti ejus: * sicut ros Hermon, qui descéndit in montem Sion.	which ran down to the skirt of his garment: As the dew of Hermon, which descends upon mount Sion.
4  Quóniam illic mandávit Dóminus benedictiónem, * et vitam usque in sæculum	For there the Lord has commanded blessing, and life for evermore.

The psalm is frequently seen by the Fathers, as particularly addressed to religious.  Cassiodorus, however, asserts its universal relevance:

"After the most holy preaching of the previous psalm, the prophet is now perched on the fourteenth step, and pro­claims to the people blessed unity, urging those who bind themselves to the Christian religion to persevere in the one accord of charity. Though some have opined that this message is to be addressed to monks, my view is that it is relevant to the harmony of Christians at large, for it is proclaimed not only to monasteries but to the whole Church, gathering into unity by a spiritual trumpet-blast all Christ's soldiers throughout the world. I do not dispute that it is addressed to saintly monasteries, but I believe that it should not be withdrawn from the general body. So the place which embraced the gathering of the faithful people was worthy of honour; clearly that assembly was estab­lished before the Lord's incarnation gained it from the Gentiles by His precious blood."

The opening  and closing lines make the psalm's subject matter clear, namely spiritual unity as a prerequisite for eternal life.  

The two images in between, however, of oil flowing down the beard of a priest, and dew on Mt Hermon, require a little more work to explicate, and are dealt with in the verse by verse notes that start in the next post.

Psalm 131 verses 18-19

The final verses of Psalm 131 point us forward to the coming of Christ, the true Temple.

Notes on the verses

18	V	Illuc prodúcam cornu David: * parávi lucérnam christo meo.
	NV	Illic germinare faciam cornu David, parabo lucernam christo meo.
	JH	Ibi oriri faciam cornu Dauid: paraui lucernam christo meo.
		ἐκεῖ ἐξανατελῶ κέρας τῷ Δαυιδ ἡτοίμασα λύχνον τῷ χριστῷ μου

Illuc (there/in that place) prodúcam (I will bring forth/raise up) cornu (the horn) [of] David parávi (I have prepared) lucérnam (a light) christo (for the anointed) meo (my)  

Note that the neo-Vulgate changes 'I have prepared' to ' I will prepare', a view of the text tradition also reflected in the Monastic Diurnal's translation.

illuc, adv.  thither, to that place; there, in that place.

produco, duxi, ductum, ere 3, to bring forth; Maketh to grow

cornu, us, n.  the horn of animals, of the bull, ram, etc; symbols of strength, power, glory, pride, or dominion

paro, avi, atum, are,  to prepare, make ready,  furnish, equip, fit out, provide, make firm, establish

lucerna, ae,  a light, lamp.

Christus, i m Christ, the Messias, the Messianic King, anointed.

DR	There will I bring forth a horn to David: I have prepared a lamp for my anointed.
Brenton	There will I cause to spring up a horn to David: I have prepared a lamp for mine anointed.
MD	There will I raise up a horn to David; I will prepare a lamp for my anointed.
Cover	There shall I make the horn of David to flourish; I have ordained a lantern for mine Anointed.

St Robert Bellarmine explains the image of the horn:

"The horn metaphorically means the power and the dignity of the king, and that by reason of its preeminence and durability. But, in a literal sense, the horn of David means the kingdom of the Messias, that was to have its rise in Sion, and to be propa­gated from thence throughout the entire world. Zacharias announced it when he said, Luke 1, "And he hath raised up a horn of salvation to us in the house of David, his servant."’

The Fathers generally follow St Augustine in seeing the lantern or light as a reference to St John the Baptist.

19	V	Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.
	NV	Inimicos eius induam confusione, super ipsum autem efflorebit diadema eius .
	JH	Inimicos eius induam confusione: super ipsum autem florebit sanctificatio eius.
		τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου

Inimícos (the enemies) ejus (his) índuam (I will clothe) confusióne (with confusion)  super (upon/over) ipsum (himself) autem (but) efflorébit (it will bloom/flourish) sanctificátio (holiness) mea (my)

The Masoretic Text (picked up by the neo-Vulgate and many early twentieth century Catholic translations) offers a text variant for this Messianic prophesy, talking about a crown instead of holiness.  

inimicus, i, m. (in and amicus), a foe, enemy

confusio, onis, f. shame, confusion.

super, prep, with ace. And abl  on, upon, over

ipse, a, um, demon, pronoun., himself, herself, itself

autem, adversative conj., but, on the contrary, however

effloreo, ui, ere 2  to blow or blossom forth, to flourish.

sanctificatio, 5nis,  Holiness; a holy place, shrine, sanctuary;

DR	His enemies I will clothe with confusion: but upon him shall my sanctification flourish.
Brenton	His enemies will I clothe with a shame; but upon himself shall my holiness flourish.
MD	His enemies I will cover with confusion; but upon him shall shine My crown of glory.
Cover	As for his enemies, I shall clothe them with shame; but upon himself shall his crown flourish.

The Fathers and Theologians see this verse as a prophecy realized in the sacking of Jerusalem in 70 AD, but also as of the ultimate fate of heretics, pagans and those who reject God’s law.

Bellarmine comments:

He prophesies that Christ will have many enemies, as, in truth, he had amongst the Jews, who said, "We will not have this man to reign over us;" and when they said to Pilate, "We have no king but Caesar;" but he also prophesies the punish­ment in store for them. "His enemies I will clothe with confu­sion." I will brand them with infamy, as we see all over the world. Soon after the death of Christ, the Romans sacked and destroyed the city, slew immense numbers of them, sold many of them as slaves, and exposed a great many of them to wild beasts in the public games; and from thence to the present day, the Jewish race is everywhere in a state of slavery, and is every­where despised; but on the last day, then not only will Jews, but all pagans, heretics, and all false brethren, who, through his brethren, have been enemies to Christ, will be "clothed with confusion." While they shall be "clothed with confusion," Christ will be clothed with glory, because the seed that had been buried in the earth will then flower forth into glory, by budding forth the flowers of sanctification; and not only will Christ be clothed with glory, but so will all his members too, because such sanctification will then produce flowers of incred­ible beauty, when grace shall be turned into glory.

Psalm 131 (132) – Memento Domine

Vulgate	Douay-Rheims
Canticum graduum.	A gradual canticle.
1 Meménto, Dómine, David, * et omnis mansuetúdinis ejus :	O Lord remember David, and all his meekness.
2  Sicut jurávit Dómino, * votum vovit Deo Jacob	2 How he swore to the Lord, he vowed a vow to the God of Jacob:
3  Si introíero in tabernáculum domus meæ, * si ascéndero in lectum strati mei :	3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
4  Si dédero somnum óculis meis, * et pálpebris meis dormitatiónem :	4 If I shall give sleep to my eyes, or slumber to my eyelids,
5  Et réquiem tempóribus meis : donec invéniam locum Dómino, * tabernáculum Deo Jacob.	5 or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
6. Ecce audívimus eam in Ephrata: * invénimus eam in campis silvæ.	6 Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
7  Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.	7 We will go into his tabernacle: we will adore in the place where his feet stood. .
8  Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.	8 Arise, O Lord, into your resting place: you and the ark, which you have sanctified
9  Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.	9 Let your priests be clothed with justice: and let   your saints rejoice.
10  Propter David, servum tuum: * non avértas fáciem Christi tui.	10 For your servant David's sake, turn not away the face of your anointed.
11  Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.	11 The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
12  Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.	12 If your children will keep my covenant, and these my testimonies which I shall teach them:
13  Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.	Their children also for evermore shall sit upon your throne.
14  Quóniam elégit Dóminus Sion: * elégit eam in habitatiónem sibi.	13 For the Lord has chosen Sion: he has chosen it for his dwelling.
15  Hæc réquies mea in sæculum sæculi: * hic habitábo, quóniam elégi eam.	14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
16  Víduam ejus benedícens benedícam: * páuperes ejus saturábo pánibus.	15 Blessing I will bless her widow: I will satisfy her poor with bread.
17  Sacerdótes ejus índuam salutári: * et sancti ejus exsultatióne exsultábunt.	16 I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
18  Illuc prodúcam cornu David: * parávi lucérnam Christo meo.	17 There will I bring forth a horn to David: I have prepared a lamp for my anointed
19  Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.	18 His enemies I will clothe with confusion: but upon him shall my sanctification flourish.

And for a look at the final psalm of Tuesday Vespers, Psalm 132, go on here.