Psalm 140 v8 - The blood of the martyrs is the seed of the Church

 Today's verse of Psalm 140 is another that is hard to understand by just looking at the words; we have to do some work to get at the true meaning.

Looking at the Latin 

8	V	Audient verba mea quoniam potuerunt: * sicut crassitudo terræ erupta est super terram.
	OR	audient verba mea quoniam potuerunt sicut crassitudo terrae eructuat super terram
	NV	audient verba mea, quoniam suavia erant. Sicut frusta dolantis et dirumpentis in terra,
	JH	et audient uerba mea, quoniam decora sunt. Sicut agricola cum scindit terram,
	Sept	ἀκούσονται τὰ ῥήματά μου ὅτι ἡδύνθησαν ὡσεὶ πάχος γῆς διερράγη ἐπὶ τῆς γῆς

 [Key: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

Phrase by phrase 

Audient verba mea quoniam potuerunt: sicut crassitudo terræ erupta est super terram.

They shall hear my words, for they have prevailed: As when the thickness of the earth is broken up upon the ground

 Word by word 

Audient (they shall hear) verba (words) mea (my) quoniam (as/because) potuerunt (they are powerful/they shall prevail): sicut (just as) crassitudo (a clod) terræ (of earth) erupta est (is broken up) super (on) terram (the ground). 

Key vocabulary 

possum, potui, posse (1) to be able, to have power (2) to prevail, attain
crassitudo – inis f thickness, a clod
erumpo ere rupi ruptum (3) to break up, crush 

It should be noted that St John Chrysostom supplies several different text variants for the second phrase, which Robert Hill translates variously as: 

• As thickness of earth is smashed on the ground, our bones were scat­tered near Hades;
• Like a farmer harrowing the soil, so our bones were scattered in the mouth of Hades;
• Like someone breaking up and cleaving the soil, our bones were cast into Hades; and
• Like someone improving and digging up the soil, our bones were scattered near Hades.

Selected English translations

DR	They shall hear my words, for they have prevailed: As when the thickness of the earth is broken up upon the ground:
Brenton	they shall hear my words, for they are sweet. As a lump of earth is crushed upon the ground
MD	They shall hear that my words have prevailed: as clods of earth thrown upon the ground.
RSV	then they shall learn that the word of the LORD is true. As a rock which one cleaves and shatters on the land,
Cover	that they may hear my words, for they are sweet.
Knox	a people whose bones lie scattered at the grave’s mouth, like seed when the earth is cloven into furrows
Grail	then they understood that my words were kind. As a millstone is shattered to pieces on the ground

 [Key: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

The truth will prevail

The first half of the verse can be read as a statement that ultimately, many who reject Christ, or twist his meanings into heresy will eventually be converted.  St Jerome puts it thus:

The Lord himself says: They who came to me were won over, and they delighted in my words and were converted to me in my Church. 

Similarly, St Augustine argues it means that the truth will win out in the end, over the clever lies and conceits of those who work evil:

My Words have prevailed over their words. They have spoken clever things, I true things. To praise one who talks well is one thing, to praise One who speaks truth is another. 

Ploughing stone hearts

The key question is, though, what brings about this change of heart?

There are several different interpretations of this part of the verse, depending on whether you see it as connected to what came before, or what comes next.

St Robert Bellarmine's explanation is the most simple and compelling I think, seeing it as an analogy to the farmer plowing hard soil in order to make it ready to be planted:

An allusion to “My prayer also shall still be against the things with which they are well pleased;” by which he gives us to understand that many unfortunate souls, who prided themselves on their sins, would hear his words, and be converted to God through them; for as the hardest soil is entered by the plough, so the heart of man, however hardened it may be, will be entered and stirred up by the power and the efficacy of the word of God. Those poor souls, already alluded to, will hear my words; for these words were most effectual in moving them; as effectual as a spade or a plough, to enter into and turn up the thick, sluggish clay. 

St Augustine ties the verse to what follows, seeing the reference in the next verse to 'our bones' lying on ground as carrying forward the farming analogy to the martyrs as fertiliser for the Church:

Behold, I send you forth as sheep in the midst of wolves. Fear not those who kill the body, etc. He gave them fear, He suggested hope, He kindled love. Fear not death, He says. Do ye fear death? I die first. Fear ye, lest a hair of your head perish? I first rise again in the flesh uninjured. Rightly have ye heard His Words, for they have prevailed. They spoke, and were slain; they fell, and yet stood. 

And what was the result of so many deaths of martyrs, save that those words prevailed, and the earth being, so to speak, watered by the blood of Christ's witnesses, the cross of the Church shot up everywhere? How have they prevailed? We have said already, when they were preached by men who feared not. Feared not what? Neither banishment, nor losses, nor death, nor crucifixion: for it was not death alone that they did not fear; but even crucifixion, a death than which none was thought more accursed. It the Lord endured, that His disciples might not only not fear death, but not even that kind of death. When then these things are said by men that fear not, they have prevailed.

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

For the next part in this series on Psalm 140, continue on here.

Ps 140 v7: Forgive us our sins as we forgive those who sin against us...

 Verse 7 of Psalm 140 is challenging to translate, but that should not deter us, since the Fathers start from the premise that God is giving us something that can be understood, and provide a number of plausible interpretations of it.

 Looking at the Latin

7	V	Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.
	OR	quoniam adhuc est oratio mea in beneplacitis eorum absorti sunt continuati petrae iudices eorum
	NV	quoniam adhuc et oratio mea in malitiis eorum. Deiecti in manus duras iudicum eorum
	JH	quia adhuc et oratio mea pro malitiis eorum. Sublati sunt iuxta petram iudices eorum,
	Sept	ὅτι ἔτι καὶ ἡ προσευχή μου ἐν ταῖς εὐδοκίαις αὐτῶν κατεπόθησαν ἐχόμενα πέτρας οἱ κριταὶ αὐτῶν

 [Key: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

The Neo-Vulgate's decision to omit the word rock altogether seems unfortunate given the word's Christological connotations.

Phrase by phrase 

Quóniam adhuc et orátio mea in beneplácitis eórum: júdices eórum. absórpti sunt juncti petræ

For my prayer still shall be against  the things with which they are well pleased: Their judges have been swallowed up falling upon the rock

Word by word 

Quóniam (since) adhuc (as yet) et (even/ against) orátio (prayer) mea (my) in (by means of) beneplácitis (pleasing) eórum (them): * absórpti sunt (they have been swallowed up) juncti (united/joined to) petræ (the rocks) júdices (the judges) eórum (of them). 

Key vocabulary 

quoniam, for, because, since, seeing that, whereas.
adhuc, yet, as yet; even yet; even now.
et, conj. And; et = sed, adversative; et = vel; yea, even
in +abl = with, in, on among, by means of
beneplacitus, a, um well-pleasing, agreeable, acceptable
absorbeo, iii, ere 2, to swallow up, gulp down
jungo jungere junxi junctum (3) to join, unite
petra -ae f 1.  Rock,  place of safety
judex, icis, m.  a judge  

DR	For my prayer shall still be against the things with which they are well pleased: Their judges falling upon the rock have been swallowed up.
Brenton	for yet shall my prayer also be in their pleasures. Their mighty ones have been swallowed up near the rock
MD	For my prayer is still against their pleasure: their judges are dashed against the stones.
RSV	for my prayer is continually against their wicked deeds. When they are given over to those who shall condemn them,
Cover	yea, I will pray yet against their wickedness. Let their judges be overthrown in stony places,
Knox	Their injuries I will still greet with a prayer.  My words have won their hearts, a people that had seen their chieftains hurled down the rock-face,
Grail	Let my prayer be ever against their malice. Their princes were thrown down by the side of the rock;

[Key: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

A prayer for our conversion or theirs?

The Fathers note that there were a number of text variants of this verse in circulation, in part accounting for slightly different takes on the verse. 

On one side of the spectrum, St Cassiodorus sees it as a prayer of a sinner whose conversion is not yet fully effected:

This short verse is dependent on the earlier sense. He says: The oil of the sinner shall not fatten my head, and follows this by adding: For my prayer is still in the things that please them. When he says that his prayer is still in the things that please them, he suggests that his conversion is not yet perfect, for in his prayer he was longing to attain the things to which they aspired. His entreaty was chat he should become a stranger to all such things, so that he should not anoint his head with the oil of the sinner, that is, with the flattery of evil persuasion. 

The majority of the Fathers, though, saw it as a prayer for the conversion of those committed to sin.

St Jerome, for example, suggested it means something alone the lines of, they continue to be committed to the madness of sin, but I continue to pray for their conversion. 

St John Chrysostom reads it rather more forcefully, saying:

Not only shall I shun their noxious charm, he is saying, and not choose their censure, but I shall take my stand against their desires; I  desist from opting for their mercy to the extent of even praying against their desires...

St Augustine's take on the verse depends on a variant text along the lines of  'For still shall My word be well-pleasing to them', and thus interprets it as a prophesy of a time when they will repent:

Wait awhile: now they revile Me, says Christ. In the early times of the Christians, the Christians were blamed on all sides. Wait as yet; and My word shall be well-pleasing to them. The time shall come when they shall conquer thousands of men, who shall beat their breasts, and say, Forgive us our debts, as we forgive our debtors. Even now, how many remain who blush to beat their breasts? Let them then blame us: let us bear it. Let them blame; let them hate, accuse, detract; still shall My word be well-pleasing to them; the time shall come when My word shall please them....

 Dashing our sins on the rock that is Christ

The key part of the verse though, I would suggest, is the second half.

At the literal level, the reference to the judges being swallowed up after falling on a rock probably  refers to a method of executing criminals, namely throwing them off a high cliff  (see 2 Chron 25:12), a fate Our Lord nearly suffered himself (Luke 4.29). 

St Augustine interprets the rock as meaning Christ (an explanation relevant to a number of other psalms most notably Psalm 136):

What is, swallowed up beside the Rock? That Rock was Christ. They have been swallowed up beside the Rock. Beside, that is, compared, as judges, as mighty, powerful, learned: they are called their judges, as judging about morals, and laying down their opinions...  Set them beside the Rock, compare their authority to the authority of the Gospel, compare the proud to the Crucified. Say we to them You have written your words in the hearts of the proud; He has planted His Cross in the hearts of kings: finally, He died, and rose again; you are dead, and I will not ask how ye rise again. 

In short, St John Chrysostom, suggests, 'the influential, the shakers and the movers will all perish'.

St Augustine saw the text as applying to us as well, since no matter how committed a Christian we may be, we will inevitably fall, and thus must heed the message of this psalm, dash our sins on the rock that is Christ, and pray for his forgiveness:

For all these daily sins then what is our hope, save to say with humble heart in the Lord's Prayer, while we defend not our sins, but confess them, Forgive us our debts, as we forgive our debtors; Matthew and to have an Advocate with the Father, Jesus Christ the righteous, that he may be the propitiation for our sins? 

In the context of the events of the Passion alluded to earlier in the psalms though, one could, perhaps also see this verse as a prophesy of the ultimate fate of the Jewish authorities who condemned Christ, in the destruction of the city of Jerusalem that followed forty years later.

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

For the next part in this series, continue on here.

Psalm 140 v6: On fraternal correction

St Alphonsus Liguori summarises  Verse 6 of Psalm 140 as saying 'I prefer the charitable corrections and reproaches of the just to the flatteries of the wicked.'

 Looking at the Latin

6	V	Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.
	NV	Percutiat me iustus in misericordia et increpet me; oleum autem peccatoris non impinguet caput meum,
	JH	Corripiat me iustus in misericordia, et arguat me; oleum amaritudinis non inpinguet caput meum
	Sept	παιδεύσει με δίκαιος ἐν ἐλέει καὶ ἐλέγξει με ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου

 [Key: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

 The Greek/Vulgate text tradition here makes the second phrase a rejection of the tokens of respect, such as pouring of ointment on the head for honoured guests, when offered by sinners, continuing the theme of the rejection of association with sinners and its concomitant peer pressure, as a path to sin.  

The Masoretic Text however makes it 'oil of the head I will not reject'.  

On the face of it, the Septuagint version is more consistent with the context, perhaps explaining why St Jerome's version sits closer to the Septuagint, talking about not letting the 'oil of bitterness' touch the psalmist.

Phrase by phrase 

Corrípiet me justus in misericórdia, et increpábit me: óleum autem peccatóris non impínguet caput meum.

The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.

 Word by word 

Corrípiet (he may/let him correct) me justus (the just man) in misericordia (in mercy), et (and) increpábit (he will rebuke) me: * óleum (the oil) autem (but) peccatóris (of sinners) non (not) impínguet (it may/let it anoint) caput (head) meum (my). 

Key vocabulary 

corripio, ripui, reptum, ere 3 to chastize, chasten; reprove, rebuke.
increpo, avi or iii, atum, are,  to chide, rebuke, reprove; to correct, instruct
oleum, ii, n.  oil, esp., olive-oil
impinguo, avi, atum, are  to anoint; fatten, grow thick
caput, itis, n. the head 

Selected English translations:

DR	The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
Brenton	The righteous shall chasten me with mercy, and reprove me: but let not the oil of the sinner anoint my head:
MD	The just man shall correct me in mercy and reproach me, but the oil of the sinner shall not anoint my head.
RSV	Let a good man strike or rebuke me in kindness, but let the oil of the wicked never anoint my head;
Cover	Let the righteous rather smite me friendly, and reprove me. But let not their precious balms break my head;
Knox	Rather let some just man deal me heavy blows; this shall be his kindness to me; reprove me, and it shall be balm poured over me; such unction never will this head refuse.
Grail	If a just man strikes or reproves me it is kindness but let the oil of the wicked not anoint my head.

 [Key: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

On the need for external scrutiny

One of the great dangers of the spiritual life is allowing ourselves to be deceived.

It is difficult to assess our own thoughts and actions objectively, and even harder if we are surrounded by those who flatter and fête us.

The story of King David arranging for the death of Bathsheba's husband in battle so he could marry her, for example, chronicled in the book of Kings, is a salutary warning that even the greatest of saints can at time act like the most deluded of sinners, persuading themselves that serious sins are not sins at all.

Accordingly, St Robert Bellarmine suggests, having good friends who will tell us the truth about ourselves, is one of greatest graces of all:

...one of the greatest blessings from God is to meet faithful friends, to tell us the truth in regard of ourselves, and also to give us the grace to heal them willingly, and to be thankful to them.

To keep such friends, we need to actively seek out and welcome correction from those we can trust, so we can confess our sins and amend our ways:

 “The just man shall correct me in mercy;” he will reprove me with a view to my correction, in order to heal me...he will do it “in mercy,” that is to say, in charity, from a feeling for my wretched state; and not in anger or bitterness, from a desire of revenge. 

The dangers of 'fraternal' correction

That said, there are obvious problems with people taking it on themselves to offer 'fraternal correction'. 

First, the person being corrected has to be genuinely open to correction, lest the situation be made worse, as Proverbs 9:7-9 warns:

Rash souls there are, godless souls, that will not be taught or trained; who makes the attempt, gets only injury and abuse for his thanks. With a rash fool never remonstrate; it will make him thy enemy; only the wise are grateful for a remonstrance. Ever the wise profit by the opportunity to become wiser yet; ever the godly are the best learners. (Knox translation).

Secondly, the person offering correction needs to truly be a 'just man', intending to genuinely help, not someone simply out to destroy out of anger, pride, the desire to blame others for their faults, or to protect their own sinful state.

Thirdly, fraternal correction needs to be done carefully, as St John Chrysostom points out, not just tearing down, but also helping to heal:

Consider how the apostolic advice reflects this, "Convince, rebuke, encourage." That is what the censure by holy people, too, is like; that is also what surgeons do: they not only cut but stitch as well...You see, the person delivering the censure needs to give careful thought so that the censure prove acceptable, and the one applying the remedy has need of great sensitivity; rather, the one delivering the censure requires greater sensitivity than the one cutting the body. How come? Because in the latter case the one cutting and the one feeling the pain are different, whereas in the former case the one cutting and the one bearing the pain are the same. 

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

You can find the next set of notes on Psalm 140 here.