On the power of Psalm 1

From the History of the Monks in Egypt:

"Before us there was this splendid man, our Father Mutius by name. He was the first monk in this place and was the first to teach the way of salvation to all of us in this desert. He was a pagan (gentilis) at first, a most notorious thief and tomb robber, a connoisseur of every kind of wickedness. His saving moment happened in this way:

"He went one night to the house of a certain consecrated virgin in order to burgle it. He climbed up on to the roof, equipped with a well known type of tool-kit, trying to find a method or an opening by which he could break in. The operation proved too difficult for him, and he spent the greater part of the night on the roof to no avail.

 Frustrated by the failure of many attempts he felt weary and fell asleep and saw in a vision someone standing by him dressed like a king, who said: 'Desist from all these crimes, and from the spilling of blood. Turn all your efforts towards religious purposes instead of shameful theft, and join the angelic host of heaven. From now on live with virtue in mind, and I will make you the principal leader of this host.'

"He listened to what was being said to him with a great feeling of joy, and was then shown a great army of monks, of which he was bidden to be the leader. As he awoke he saw the virgin standing there, demanding to know who and whence he was and what he was doing there. Like somebody out of his mind all he could say was: 'Please take me to a church.' She realised that some divine operation was working in her, and she took him to the church and introduced him to the priests.

He prostrated himself in front of them and begged to be made a Christian and do penance. The priests knew this man to be the instigator of all kinds of wickednesses and wondered if he were really genuine.

But he persisted, and convinced them he really meant what he was asking for. They warned him that if that was what he wanted he would have to leave off from his former way of life.

He was baptised, and begged to be given some precepts by which he might begin to walk along the way to salvation. they gave him the first three verses of Psalm 1 [Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord, and in his law doth he meditate day and night. And he shall be like a tree planted by the waterside, that bringeth forth his fruit in due season, and whatsoever he doeth shall prosper] They told him that if he diligently took these verses to heart it would be enough to lead him into the way of salvation and to a growth in holiness (scientia pietatis). He stayed with them for three days and then went off to the desert where he stayed for a long time, persevering day and night in prayers and tears, living off roots and herbs.

"He went back to the church where the priests realised how the three verses of Psalm 1 which they had given him had affected his speech, his actions and his whole way of life...

Prayers for Lent: say some psalms as a Lenten penance

Bruegel: The battle between carnival and Lent

One of St Benedict's recommendations for Lent is to add something by way of prayer for Lent.  Personally, I always think adding in a few extra psalms, and ideally studying them in depth, is a great option.

In past years I've provided a few series to this end, so I thought I'd provide a list of them so you can consider possible options.

The Seven Penitential Psalms

The most traditional psalm offering for Lent are the Seven Penitential Psalms.  An index to my notes on them can be found here.

Psalm 118

Another possibility would be to say some or all of Psalm 118 (the longest psalm of the psalter), that great hymn of praise for the law.

There is some tradition behind this too, as a letter attributed to St Benedict's sister, St Scholastica, describes one of her nun's saying it for Lent.

You can find a set of notes, with one part for each day of Lent here.

Holy Week Tenebrae

An alternative might be to say and meditate on the psalms used for the special night Office of Tenebrae during the Sacred Triduum.  You can links to my series on these psalms here.

The Gradual Psalms

Another traditional option is to say the fifteen gradual psalms (Psalms 119-133).  The Gradual Psalms, or Songs of Ascent, have a traditional association with Easter, as they were originally probably pilgrim songs sung as the people traveled to Jerusalem for major feasts such as the Passover, and also have an association with the solemn ascent of the fifteen steps of the Temple at the entry to the feast.

Although fifteen psalms might sound a lot, in fact they are mostly very short (and include two of the shortest psalms in the psalter).  In fact the Gradual Psalms were typically all said before Matins each day in most monasteries from the ninth century onwards, and when this obligation was commuted, it remained obligatory for monks and clerics to say them at a minimum on Wednesdays in Lent for many centuries.  In their devotional arrangement, which you can find here, the first five are offered the dead, the second five for the expiation of our sins, and the final five for our particular intentions.

You can find links to more detailed notes on many of them here.

St Benedict's top ten psalms

Finally, you could add to your daily prayers any of the ten psalms that St Benedict thought important enough to have his monk's say every day that you don't fit in to your own daily Office regime.  If, for example, you use the Monastic Diurnal, but don't say Matins, you could add in Psalms 3 and 94.

Links to notes on all of these psalms except those for Compline can be found here.

May you have a happy and holy Lent!

Happy Christmas

c14th missal

Matins canticles for Advent/3: Isaiah 49:7-13

I've previously provided notes on the first two Third Nocturn canticles used at Matins in the Benedictine Office during Advent:

Isaiah 40:10-17
Isaiah 42:10-16

The third canticle set for Sunday Matins during Advent is from Isaiah 49:

Canticle of Isaiah (49:7-13)

Hæc dicit Dóminus, redémptor Israël, Sanctus eius, † ad contemptíbilem ánimam, ad abominátam gentem, * ad servum dominórum:	Thus saith the Lord the redeemer of Israel, his Holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers:
Reges vidébunt,et consúrgent príncipes, † et adorábunt propter Dóminum, quia fidélis est, * et Sanctum Israël qui elégit te.	Kings shall see, and princes shall rise up, and adore for the Lord' s sake, because he is faithful, and for the Holy One of Israel, who hath chosen thee.
Hæc dicit Dóminus: † In témpore plácito exaudívi te, * et in die salútis auxiliátus sum tui:	Thus saith the Lord: In an acceptable time I have heard thee, and in the day of salvation I have helped thee.
Et servávi te, et dedi te in fœdus pópuli, * ut suscitáres terram, et possidéres hæreditátes dissipátas;	And I have preserved thee, and given thee to be a covenant of the people, that thou mightest raise up the earth, and possess the inheritances that were destroyed:
Ut díceres his qui vincti sunt: Exíte, * et his qui in ténebris: Revelámini.	That thou mightest say to them that are bound: Come forth: and to them that are in darkness: shew yourselves.
Super vias pascéntur, * et in ómnibus planis páscua eórum.	They shall feed in the ways, and their pastures shall be in every plain.
Non esúrient neque sítient, † et non percútiet eos æstus et sol, * quia miserátor eórum reget eos, et ad fontes aquárum potábit eos.	They shall not hunger, nor thirst, neither shall the heat nor the sun strike them: for he that is merciful to them, shall be their shepherd, and at the fountains of waters he shall give them drink.
Et ponam omnes montes meos in viam, * et sémitæ meæ exaltabúntur.	And I will make all my mountains a way, and my paths shall be exalted.
Ecce isti de longe vénient, † et ecce illi ab aquilóne et mari, * et isti de terra austráli.	Behold these shall come from afar, and behold these from the north and from the sea, and these from the south country.
Laudáte, cæli, et exsúlta, terra; † iubiláte, montes, laudem: * quia consolátus est Dóminus pópulum suum, et páuperum suórum miserébitur.	Give praise, O ye heavens, and rejoice, O earth, ye mountains, give praise with jubilation: because the Lord hath comforted his people, and will have mercy on his poor ones.

Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

These verses form part of the 'second servant song' of Isaiah.

St Paul makes it clear that it applies to Jesus in 2 Corinthians 6:1-2:

"And now, to further that work, we entreat you not to offer God’s grace an ineffectual welcome. 2 I have answered thy prayer, he says, in a time of pardon, I have brought thee help in a day of salvation. And here is the time of pardon; the day of salvation has come already."

The verses set out prophesies of the coming of Jesus, his rejection by the Jews, and his mission of freeing mankind, imprisoned by sin.  Above all it talks of his mercy on the people who have fallen away.

While the verses given here talk about the redemption of Israel, the verse immediately preceding it makes it clear that his mission is a universal one:

"...I have appointed thee to be the light of the Gentiles, in thee I will send out my salvation to the furthest corners of the earth."

Matins canticles for Advent/2: Isaiah 42:10-16

The second of the third Nocturn canticles set for Advent is from Isaiah 42, and focuses on the proclamation of the Gospel to all nations.

Canticle of Isaiah 42: 10-16

Cantate Domino canticum novum, laus eius ab extrémis terræ:	Sing ye to the Lord a new song, his praise is from the ends of the earth:
Qui descénditis in mare, et plenitúdo eius; insulæ, et habitatóres eárum.	You that go down to the sea, and all that are therein: ye islands, and ye inhabitants of them.
Sublevétur desértum et civitátes eius. In dómibus habitábit Cedar:	Let the desert and the cities thereof be exalted: Cedar shall dwell in houses:
Laudáte, habitatóres petræ; de vértice móntium clamábunt.	Ye inhabitants of Petra, give praise, they shall cry from the top of the mountains.
Ponent Dómino glóriam, et laudem eius in ínsulis nuntiábunt.	They shall give glory to the Lord, and shall declare his praise in the islands.
Dóminus sicut fortis egrediétur, sicut vir præliátor suscitábit zelum;	The Lord shall go forth as a mighty man, as a man of war shall he stir up zeal;
Vociferábitur, et clamábit: super inimícos suos confortábitur.	he shall shout and cry: he shall prevail against his enemies.
Tácui semper, sílui, pátiens fui: sicut partúriens loquar:	I have always held my peace, I have I kept silence, I have been patient, I will speak now as a woman in labour.
Dissipábo, et absorbébo simul. † Desértos fáciam montes et colles, et omne gramen eórum exsiccábo:	I will destroy, and swallow up at once. I will lay waste the mountains and hills, And will make all their grass to wither:
Et ponam flúmina in insúlas, et stagna arefáciam.	and I will turn rivers into islands, and will dry up the standing pools.
Et ducam cæcos in viam quam nésciunt, et in sémitis quas ignoravérunt ambuláre eos fáciam;	And I will lead the blind into the way which they know not: and in the paths which they were ignorant of I will make them walk;
Ponam tónebras coram eis in lucem, et prava in recta.	I will make darkness light before them, and crooked things straight.

Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

 Pope St John Paul II gave a General Audience on this canticle (in the context of Lauds in the liturgy of the hours) on this canticle on 2 April 2003:

1. In the Book that bears the Prophet Isaiah's name, scholars have identified various voices all of which are placed under the patronage of this great prophet who lived in the eighth century B.C. This is the case with the vigorous hymn of joy and victory that has just been proclaimed as part of the Liturgy of Lauds of the Fourth Week. Exegetes refer to it as the so-called "Second Isaiah", a prophet who lived in the sixth century B.C., at the time of the return of the Hebrews from the Babylonian Exile. The hymn begins with an appeal to "sing to the Lord a new song" (cf. Is 42,10), as in other Psalms (cf. Ps 96,1 [95]: 1 and Ps 98,1 [97]: 1).

The "newness" of the song that the Prophet invites the Hebrews to sing certainly refers to the unfolding horizon of freedom, a radical turning-point in the history of a people which experienced oppression and exile in a foreign land (cf. Ps 137 [136]).

2. In the Bible, "newness" often has the flavour of a perfect and definitive reality. It is almost the sign of the beginning of an era of saving fullness that seals humanity's tormented history. The Canticle of Isaiah has this exalted tone that is well suited to Christian prayer.

The whole world, including the earth, sea, coastlands, deserts and cities, is invited to sing to the Lord a "new song" (cf. Is 42,10-12). All space is involved, even its furthest horizons that also contain the unknown, and its vertical dimension, which rises from the desert plain, the dwelling place of the nomadic tribes of Kedar (cf. Is 21,16-17), and soars to the mountains. High up, in the territory of the Edomites, we can locate the city of Sela which many people have identified with Petra, a city placed between the rocky peaks.

22 All the Earth's inhabitants are invited to become like an immense choir to acclaim the Lord with exultation and to give him glory.

3. After the solemn invitation to sing (cf. Is 42,10-12), the Prophet brings the Lord onto the scene, represented as the God of the Exodus, who has set his people free from slavery in Egypt: "The Lord goes forth like a mighty man, like a warrior" (Is 42,13). He sows terror among his foes, who oppress others and commit injustice.

The Canticle of Moses also portrays the Lord during the Red Sea crossing as a "man of war", ready to stretch out his right hand and destroy the enemy (cf. Ex 15,3-8). With the return of the Hebrews from the deportation to Babylon, a new exodus is about to take place, and the faithful must be assured that history is not at the mercy of destiny, chaos or oppressive powers: the last word rests with God who is just and strong. The Psalmist had already sung: "Grant us help against the foe, for vain is the help of man!" (Ps 60,13 [59]: 13).

4. Having entered on the scene, the Lord speaks and his vehement words (cf. Is 42,14-16) combine judgement and salvation. He begins by recalling that "for a long time" he has "held [his] peace": in other words, he has not intervened. The divine silence is often a cause of perplexity to the just, and even scandalous, as Job's long lamentation attests (cf. Jb 3,1-26). However, it is not a silence that suggests absence as if history had been left in the hands of the perverse, or the Lord were indifferent and impassive. In fact, that silence gives vent to a reaction similar to a woman in labour who gasps and pants and screams with pain. It is the divine judgement on evil, presented with images of aridity, destruction, desert (cf. Is 42,15), which has a living and fruitful result as its goal.

In fact, the Lord brings forth a new world, an age of freedom and salvation. The eyes of the blind will be opened so that they may enjoy the brilliant light. The path will be levelled and hope will blossom (cf. Is 42,16), making it possible to continue to trust in God and in his future of peace and happiness.

5. Every day the believer must be able to discern the signs of divine action even when they are hidden by the apparently monotonous, aimless flow of time. As a highly-esteemed modern Christian author has written: "The earth is pervaded by a cosmic ecstasy: in it is an eternal reality and presence which, however, usually sleeps under the veil of habit. Eternal reality must now be revealed, as in an epiphany of God, through all that exists" (R. Guardini, Sapienza dei Salmi, Brescia, 1976, p. 52).

Discovering this divine presence, with the eyes of faith, in space and time but also within ourselves, is a source of hope and confidence, even when our hearts are agitated and shaken "as the trees of the forest shake before the wind" (Is 7,2). Indeed, the Lord enters the scene to govern and to judge "the world with righteousness, and the peoples with his truth" (Ps 96,13 [95]: 13).

Matins Canticles for Advent: Isaiah 40:10-17**

All three of the Sunday third nocturn canticles set for Advent come from Isaiah, the first of them being from Isaiah 40.

Advent 1: Isaiah 40:10-17

Ecce Dóminus Deus in fortitúdine véniet, * et bráchium eius dominábitur:	Behold the Lord God shall come with strength, and his arm shall rule:
Ecce merces eius cum eo, * et opus illíus coram illo.	Behold his reward is with him and his work is before him.
Sicut pastor gregem suum pascet, † in bráchio suo congregábit agnos, et in sinu suo levábit; * fetas ipse portábit.	He shall feed his flock like a shepherd: he shall gather together the lambs with his arm, and shall take them up in his bosom, and he himself shall carry them that are with young.
Quis mensus est pugíllo aquas, * et cælos palmo ponderávit?	Who hath measured the waters in the hollow of his hand, and weighed the heavens with his palm?
Quis appéndit tribus dígitis molem terræ, * et liberávit in póndere montes, et colles in statéra?	who hath poised with three fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance?
Quis adiúvit spíritum Dómini? * aut quis consiliárius eius fuit, et osténdit illi?	Who hath forwarded the spirit of the Lord? or who hath been his counsellor, and hath taught him?
Cum quo íniit consílium, et instrúxit eum, † et dócuit eum sémitam iustítiæ, * et erudívit eum sciéntiam, et viam prudéntiæ osténdit illi?	With whom hath he consulted, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and shewed him the way of understanding?
Ecce gentes quasi stilla sítulæ, * et quasi moméntum statéræ reputátæ sunt:	Behold the Gentiles are as a drop of a bucket, and are counted as the smallest grain of a balance:
Ecce ínsulæ quasi pulvis exíguus. † Et Líbanus non suffíciet ad succendéndum, * et animália eius non suffícient ad holocáustum.	behold the islands are as a little dust. And Libanus shall not be enough to burn, nor the beasts thereof sufficient for a burnt offering.
Omnes gentes quasi non sint, sic sunt coram eo, * et quasi níhilum et ináne reputátæ sunt ei.	All nations are before him as if they had no being at all, and are counted to him as nothing, and vanity
Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, * and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, * and ever shall be, world without end. Amen.

Much of Isaiah chapter 40 is very well known indeed to most English speakers, courtesy of Handel's Messiah: indeed the chapter's opening verses are the text for its first three numbers (Comfort ye/Ev'ry valley/And the glory), and many of its other verses also get a guernsey.  This reflects the fact that the chapter opens the second part of Isaiah, a section which is centred on prophesies of the coming of Christ.

The opening verses of the canticle (vv1-3) announce that Christ will come with a bang and not a whimper: he comes with power and strength, bringing the gift of salvation to his people, those he guards as a shepherd.

This is the coming, the canticle reminds us, of the creator of the universe, the one who holds heaven and earth in his hands (v4-5); the source of all, both physical, intellectual and spiritual (v6-7).

In the face of God, we and all the nations are nothing: mere grass and ashes, our claims to greatness mere vanity (vv8-10).

Psalm 32 v20-22

The final verses of  Psalm 32 provide reassurance for us of God's help and protection.

20	V	Anima nostra sústinet Dóminum: * quóniam adjútor et protéctor noster est.
	JH	Anima nostra expectauit Dominum: auxilium nostrum et clipeus noster est.
		ἡ ψυχὴ ἡμῶν ὑπομένει τῷ κυρίῳ ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν

Note that the Hebrew (and translations based on it) use the word shield, rather than protector.  This may seem like a minor nuance in meaning, but in fact reflects a general divide between the Hebrew Masoretic Text and the Greek Septuagint, where the latter often promotes the idea of God as the one who lifts or holds us up, sustains and receives us, rather than the the idea of a shield (cf for example Psalm 3).

DR	Our soul waits for the Lord: for he is our helper and protector.
Brenton	Our soul waits on the Lord; for he is our helper and defender.
RSV	Our soul waits for the LORD; he is our help and shield.
Knox	Patiently we wait for the Lord’s help; he is our strength and our shield;
Cover	Our soul hath patiently tarried for the Lord; for he is our help and our shield.
Grail	Our soul is waiting for the Lord. The Lord is our help and our shield.

Cassiodorus provides a wonderful explanation of the virtue of patience:

"The psalmists word sustinet reflects the patience of the Christian so that the just enticed by future rewards may persevere in constancy of mind....Patience is what makes glorious martyrs, what guards the blessings of our faith, what conquers all adversity not by wrestling but by enduring, not by grumbling but by giving thanks.  Patience represses the extravagance which beguiles us.  It overcomes hot anger, it removes the envy which ravages the human race, it makes men gentle, it smiles becomingly on the kind, and it orders men who are cleansed to attain the rewards that are to come.  Patience wipes away the dregs of all pleasure, patience makes souls pure.  Through patience we soldier for Christ, through it we conquer the devil, through it we blessedly attain the kingdom of heaven.....He is our Helper when we try to reach him with the aid of grace, our Protector when we confront the enemy...."

  

21	V	Quia in eo lætábitur cor nostrum: * et in nómine sancto ejus sperávimus.
		et in ipso laetabitur cor nostrum et in nomine sancto eius speravimus
	JH	In ipso enim laetabitur cor nostrum, quia in nomine sancto eius sperauimus.
		ὅτι ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν

DR	For in him our heart shall rejoice: and in his holy name we have trusted.
Brenton	For our heart shall rejoice in him, and we have hoped in his holy name.
Cover	For our heart shall rejoice in him, because we have hoped in his holy Name.
Grail	In him do our hearts find joy. We trust in his holy name.

Trust in God brings joy, St Augustine explains:

"For our heart shall rejoice in Him: for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. And we have trusted in His holy Name; and therefore have we trusted that we shall come to God, because unto us absent has He sent, through faith, His own Name."

  

22	V	Fiat misericórdia tua, Dómine, super nos: * quemádmodum sperávimus in te.
		fiat Domine misericordia tua super nos sicut speravimus in te.
	JH	Sit misericordia tua, Domine, super nos, sicut expectauimus te.
		γένοιτο τὸ ἔλεός σου κύριε ἐ{F'} ἡμᾶς καθάπερ ἠλπίσαμεν ἐπὶ σέ

DR	Let your mercy, O Lord, be upon us, as we have hoped in you.
Brenton	Let thy mercy, O Lord, be upon us, according as we have hoped in thee.
Cover	Let thy merciful kindness, O Lord, be upon us, like as we do put our trust in thee.
Grail	May your love be upon us, O Lord, as we place all our hope in you.

The Fathers and Theologians saw this verse as referring to the Incarnation.  Cassiodorus, for example, commented:

"With these words he was longing for the fulfilment of the Lord's incarnation, which he eagerly awaited with burning spirit...."

Similarly, St Thomas Aquinas notes that this verse alludes to the effect of prayer:

"...for prayer is the interpreter of hope, and thus follows hope. Now whatever particular benefit exists from divine mercy, two especially are of this. First, is the benefit of the incarnation: 'Through the bowels of the mercy of our God' (Luke 1:78), etc. 'Let thy mercy, O Lord, be upon us' (Psalm 32:22), that you may receive the flesh and liberate us, 'upon us' meaning 'beyond our merit'. Salvation is the other benefit, and this is beyond us: 'Not by the works of justice which we have done, but according to his mercy, he saved us' (Titus 3:5). 'As we have hoped in thee' (Psalm 32:22), because 'no one hath hoped in the Lord, and hath been confounded' (Sirach 2:10)."

Psalm 32: Exsultáte, justi in Dómino

Vulgate	Douay-Rheims
Psalmus David.	A psalm for David.
1 Exsultáte, justi in Dómino: * rectos decet collaudátio.	Rejoice in the Lord, O you just: praise becomes the upright.
2  Confitémini Dómino in cíthara: * in psaltério decem chordárum psállite illi.	2 Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings
3  Cantáte ei cánticum novum: * bene psállite ei in vociferatióne.	3 Sing to him a new canticle, sing well unto him with a loud noise.
4  Quia rectum est verbum Dómini, * et ómnia ópera ejus in fide.	4 For the word of the Lord is right, and all his works are done with faithfulness.
5  Díligit misericórdiam et judícium: * misericórdia Dómini plena est terra.	5 He loves mercy and judgment; the earth is full of the mercy of the Lord.
6 Verbo Dómini cæli firmáti sunt: * et spíritu oris ejus omnis virtus eórum.	6 By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
7  Cóngregans sicut in utre aquas maris: * ponens in thesáuris abyssos.	7 Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
8  Tímeat Dóminum omnis terra: * ab eo autem commoveántur omnes inhabitántes orbem.	8 Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
9  Quóniam ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.	9 For he spoke and they were made: he commanded and they were created.
10  Dóminus díssipat consília Géntium: * réprobat autem cogitatiónes populórum et réprobat consília príncipum.	10 The Lord brings to nought the counsels of nations; and he rejects the devices of people, and casts away the counsels of princes.
11  Consílium autem Dómini in ætérnum manet: * cogitatiónes cordis ejus in generatióne et generatiónem.	11 But the counsel of the Lord stands for ever: the thoughts of his heart to all generations.
12 Beáta gens, cujus est Dóminus, Deus ejus: * pópulus, quem elégit in hereditátem sibi.	12 Blessed is the nation whose God is the Lord: the people whom he has chosen for his inheritance.
13  De cælo respéxit Dóminus: * vidit omnes fílios hóminum.	13 The Lord has looked from heaven: he has beheld all the sons of men.
14  De præparáto habitáculo suo * respéxit super omnes, qui hábitant terram.	14 From his habitation which he has prepared, he has looked upon all that dwell on the earth.
15  Qui finxit sigillátim corda eórum: * qui intélligit ómnia ópera eórum.	15 He who has made the hearts of every one of them: who understands all their works.
16  Non salvátur rex per multam virtútem: * et gigas non salvábitur in multitúdine virtútis suæ.	16 The king is not saved by a great army: nor shall the giant be saved by his own great strength.
17  Fallax equus ad salútem: * in abundántia autem virtútis suæ non salvábitur.	17 Vain is the horse for safety: neither shall he be saved by the abundance of his strength.
18 Ecce óculi Dómini super metuéntes eum: * et in eis, qui sperant super misericórdia ejus :	18 Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.
19  Ut éruat a morte ánimas eórum: * et alat eos in fame.	19 To deliver their souls from death; and feed them in famine.
20  Anima nostra sústinet Dóminum: * quóniam adjútor et protéctor noster est.	20 Our soul waits for the Lord: for he is our helper and protector.
21  Quia in eo lætábitur cor nostrum: * et in nómine sancto ejus sperávimus.	21 For in him our heart shall rejoice: and in his holy name we have trusted.
22  Fiat misericórdia tua, Dómine, super nos: * quemádmodum sperávimus in te.	22 Let your mercy, O Lord, be upon us, as we have hoped in you.