Psalms of Tenebrae/2 - Psalm 68: On holy zeal

Today in this Lenten series on the psalms of the Tenebrae of Holy Week, I want to start on the first Nocturn for Maundy Thursday, which focuses on the prayer in the Garden of Gethsemene, at the foot of the Mount of Olives, and provides us with three psalms depicting the suffering servant.

The first of these psalms, Psalm 68 (69), Salvum me fac Deus, is not a short one!

But it is an important psalm, for it provides a summary of Our Lord's prayers as he faced his coming Passion.  As such, it is is one of the most quoted psalms in the New Testament.

The prayer in the Garden

Psalm 68 is truly the prayer of the Garden, opening with a plea for salvation from the waters of his coming baptism of blood, and lamenting the numbers of those who hate him without cause.  It describes his coming fate on the Cross, with its references to drinking vinegar and gall; and deals also with the fate of Judas and those who persecuted him.

But above all, it points to Our Lord's alienation from those around him, reflected in the failure of the apostles with him to stay awake, and their coming flight and disowning of him:

"And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none".

Zeal for your house has consumed me..

The antiphon for the psalm at Tenebrae, though, is Verse 10 of the psalm (when it is arranged liturgically), and Coverdale translates it thus:

"For the zeal of thine house hath even eaten me; and the rebukes of them that rebuked thee are fallen upon me."

This is a supremely important verse, for, as the Gospels remind us, it reminds us of the cleansing of the Temple, that act that Pope Benedict XVI argues in Volume 2 of Jesus of Nazareth is about opening the Temple truly to the whole world: 'it announces the coming of the new Temple, the Temple that Jesus came on earth to build', and reveals Christ's self-giving love, 'the zeal of the Cross' (pp22-23).

It should serve as a reminder to us, perhaps, that we, too, must always exhibit that good zeal for the faith that Our Lord models, regardless of the consequences to ourselves.

You can hear the antiphon sung as it is set for Tenebrae, along with a couple of verses to give you the feel of the psalm tone, in the video below.

Vulgate	Douay-Rheims
In finem, pro iis qui commutabuntur. David.	Unto the end, for them that shall be changed; for David.
1 Salvum me fac, Deus: * quóniam intravérunt aquæ usque ad ánimam meam.	2 Save me, O God: for the waters have come in even unto my soul.
2  Infíxus sum in limo profúndi: * et non est substántia.	3 I stick fast in the mire of the deep and there is no sure standing.
3  Veni in altitúdinem maris: * et tempéstas demérsit me.	I have come into the depth of the sea, and a tempest has overwhelmed me.
4  Laborávi clamans, raucæ factæ sunt fauces meæ: * defecérunt óculi mei, dum spero in Deum meum.	4 I have laboured with crying; my jaws have become hoarse, my eyes have failed, whilst I hope in my God.
5  Multiplicáti sunt super capíllos cápitis mei, * qui odérunt me gratis.	5 They are multiplied above the hairs of my head, who hate me without cause.
6  Confortáti sunt qui persecúti sunt me inimíci mei injúste: * quæ non rápui, tunc exsolvébam	My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.
7  Deus, tu scis insipiéntiam meam: * et delícta mea a te non sunt abscóndita.	6 O God, you know my foolishness; and my offences are not hidden from you:
8  Non erubéscant in me qui exspéctant te, Dómine, * Dómine virtútum	7 Let not them be ashamed for me, who look for you, O Lord, the Lord of hosts.
9  Non confundántur super me * qui quærunt te, Deus Israël.	Let them not be confounded on my account, who seek you, O God of Israel.
10  Quóniam propter te sustínui oppróbrium: * opéruit confúsio fáciem meam.	8 Because for your sake I have borne reproach; shame has covered my face.
11  Extráneus factus sum frátribus meis, * et peregrínus fíliis matris meæ.	9 I have become a stranger to my brethren, and an alien to the sons of my mother.
12  Quóniam zelus domus tuæ comédit me: * et oppróbria exprobrántium tibi cecidérunt super me.	10 For the zeal of your house has eaten me up: and the reproaches of them that reproached you are fallen upon me.
13  Et opérui in jejúnio ánimam meam: * et factum est in oppróbrium mihi.	11 And I covered my soul in fasting: and it was made a reproach to me.
14  Et pósui vestiméntum meum cilícium: * et factus sum illis in parábolam.	12 And I made haircloth my garment: and I became a byword to them.
15  Advérsum me loquebántur, qui sedébant in porta: * et in me psallébant qui bibébant vinum.	13 They that sat in the gate spoke against me: and they that drank wine made me their song.
16  Ego vero oratiónem meam ad te, Dómine: * tempus benepláciti, Deus.	14 But as for me, my prayer is to you, O Lord; for the time of your good pleasure, O God.
17 In multitúdine misericórdiæ tuæ exáudi me, * in veritáte salútis tuæ:	In the multitude of your mercy hear me, in the truth of your salvation.
18  Eripe me de luto, ut non infígar: * líbera me ab iis, qui odérunt me, et de profúndis aquárum.	15 Draw me out of the mire, that I may not stick fast: deliver me from them that hate me, and out of the deep waters.
19  Non me demérgat tempéstas aquæ, neque absórbeat me profúndum: * neque úrgeat super me púteus os suum.	16 Let not the tempest of water drown me, nor the deep water swallow me up: and let not the pit shut her mouth upon me.

Vulgate	Douay-Rheims
20  Exáudi me, Dómine, quóniam benígna est misericórdia tua: * secúndum multitúdinem miseratiónum tuárum réspice in me.	17 Hear me, O Lord, for your mercy is kind; look upon me according to the multitude of your tender mercies.
21  Et ne avértas fáciem tuam a púero tuo: * quóniam tríbulor, velóciter exáudi me.	18 And turn not away your face from your servant: for I am in trouble, hear me speedily.
22  Inténde ánimæ meæ, et líbera eam: * propter inimícos meos éripe me.	19 Attend to my soul, and deliver it: save me because of my enemies.
23  Tu scis impropérium meum, et confusiónem meam, * et reveréntiam meam.	20 You know my reproach, and my confusion, and my shame.
24  In conspéctu tuo sunt omnes qui tríbulant me: * impropérium exspectávit cor meum, et misériam.	21 In your sight are all they that afflict me; my heart has expected reproach and misery.
25  Et sustínui qui simul contristarétur, et non fuit: * et qui consolarétur, et non invéni.	And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none.
26  Et dedérunt in escam meam fel: * et in siti mea potavérunt me acéto.	22 And they gave me gall for my food, and in my thirst they gave me vinegar to drink.
27  Fiat mensa eórum coram ipsis in láqueum, * et in retributiónes, et in scándalum.	23 Let their table become as a snare before them, and a recompense, and a stumbling block.
28  Obscuréntur óculi eórum ne vídeant: * et dorsum eórum semper incúrva.	24 Let their eyes be darkened that they see not; and their back bend down always.
29  Effúnde super eos iram tuam: * et furor iræ tuæ comprehéndat eos.	25 Pour out your indignation upon them: and let your wrathful anger take hold of them.
30  Fiat habitátio eórum desérta: * et in tabernáculis eórum non sit qui inhábitet.	26 Let their habitation be made desolate: and let there be none to dwell in their tabernacles.
31  Quóniam quem tu percussísti, persecúti sunt: * et super dolórem vúlnerum meórum addidérunt.	27 Because they have persecuted him whom you have smitten; and they have added to the grief of my wounds.
32  Appóne iniquitátem super iniquitátem eórum: * et non intrent in justítiam tuam.	28 Add iniquity upon their iniquity: and let them not come into your justice.
33  Deleántur de libro vivéntium: * et cum justis non scribántur.	29 Let them be blotted out of the book of the living; and with the just let them not be written.
34  Ego sum pauper et dolens: * salus tua, Deus, suscépit me.	30 But I am poor and sorrowful: your salvation, O God, has set me up.
35  Laudábo nomen Dei cum cántico: * magnificábo eum in laude:	31 I will praise the name of God with a canticle: and I will magnify him with praise.
36  Et placébit Deo super vítulum novéllum: * córnua producéntem et úngulas.	32 And it shall please God better than a young calf, that brings forth horns and hoofs.
37  Vídeant páuperes et læténtur: * quærite Deum, et vivet ánima vestra.	33 Let the poor see and rejoice: seek God, and your soul shall live.
38  Quóniam exaudívit páuperes Dóminus: * et vinctos suos non despéxit.	34 For the Lord has heard the poor: and has not despised his prisoners.
39  Laudent illum cæli et terra, * mare et ómnia reptília in eis.	35 Let the heavens and the earth praise him; the sea, and everything that creeps therein.
40  Quóniam Deus salvam fáciet Sion: * et ædificabúntur civitátes Juda.	36 For God will save Sion, and the cities of Juda shall be built up.
41  Et inhabitábunt ibi, * et hereditáte acquírent eam.	And they shall dwell there, and acquire it by inheritance.
42  Et semen servórum ejus possidébit eam: * et qui díligunt nomen ejus, habitábunt in ea.	37 And the seed of his servants shall possess it; and they that love his name shall dwell therein.

And here is the whole psalm sung in Latin:

Tenebrae of Holy Thursday

Nocturn I: Psalms 68, 69, 70
Nocturn II: Psalms 71, 72, 73
Nocturn III: Psalms 74, 75, 76
Lauds: 50, 89, 35, [Ex 15], 146

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

Other Scriptural and liturgical uses of the psalm

NT references	Jn 15:19-25 (5); Jn 2: 13-17; Rom 15:3; Heb 11:26 (12); Mk 3:21(11); Jn 16:32; Heb 12:2 (23); Mt 26:40 (25); Mt 27:34; Mk 15:23, 26; Lk 23: 36 Jn 19:28 (26); Rom 11: 9-10; (27); Acts 1:20; Rev 16:1 (29); Lk 13:35(30);
RB cursus	Wednesday Matins II, 1-2
Monastic feasts etc	Maundy Thurs Ten I, 1
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62:  Thursday Matins. 1970:
Mass propers (EF)	Holy Tuesday CO (15-16); Holy Wednesday GR [21] (1-2) Palm Sunday OF (23-26); Holy Wednesday GR (21) [1-2]; Sacred Heart (24)

Psalms of Tenebrae/2: Psalm 50 (51)

Nathan the prophet rebukes King David

I thought I'd start this Lenten series on the psalms of Tenebrae with the first psalm not of Matins, but of Lauds, namely Psalm 50 (51), given its particular appropriateness for Ash Wednesday.

I've posted a short commentary on the psalm over at Australia Incognita blog; this is an expanded version drawing on previous notes.

Psalm 50 in the Office

Psalm 50 has been described as the penitential psalm par excellence, and I think that’s a fair description: it is a powerful expression of deep humility and contrition, and every verse has great spiritual and theological riches waiting to be uncovered.

It is often used for quasi-liturgical purposes, such as part of grace before and after meals; each week at mass in the Asperges; and to open (traditional) Matins each day.

In the pre-1911 Roman Office and in the (1962) Benedictine form of the Divine Office it is said every day at Lauds. The Roman Office says it daily during penitential periods such as Lent.  Indeed, even the Liturgy of the Hours manages it once a week.

And it opens the Lauds section of the Office on each of the three days that Tenebrae is said.

The best known of the psalms?

There are a number of famous stories centred around this psalm, including when the child Mozart stole the fabulous setting of the psalm by Gregorio Allegri (composed in the 1630s and used at Tenebrae during Holy Week in the Sistine Chapel) by transcribing it from memory, thus making what had been restricted to the Vatican available to the world. He escaped ex-communication for his act partly perhaps because of his young age at the time, but mostly because the Pope of the day was so impressed at the musical feat!

Psalm 50 and the sacrament of confession

The title of the psalm suggests that it is, like Psalm 6, a response to King David's sin with Bethesheba (2 Samuel 11-12).

The psalm is clearly the individual lament of a penitent sinner. Unsurprisingly though, it was quickly appropriated by other sinners, as well as used to confess the collective guilt of the nation (indeed the last two verses are almost certainly later additions).  Pope John Paul II commented:

"The Jewish tradition placed the psalm on the lips of David, who was called to repentance by the severe words of the prophet Nathan (cf. vv. 1-2; 2 Sam 11-12), who rebuked him for his adultery with Bathsheba and for having had her husband Uriah killed. The psalm, however, was enriched in later centuries, by the prayer of so many other sinners, who recovered the themes of the "new heart" and of the "Spirit" of God placed within the redeemed human person, according to the teaching of the prophets Jeremiah and Ezekiel (cf. v. 12; Jer 31,31-34; Ez 11,19. 36,24-28).

The psalm's intensity has prompted vast volumes of commentary, yet in many ways it is a psalm that surely needs no exposition: rather, we should turn King David's plea for forgiveness and cleansing of his sin into our own:

"Have mercy on me, O God, according to your great mercy. 

And according to the multitude of your tender mercies blot out my iniquity. 

Wash me yet more from my iniquity, and cleanse me from my sin. 

For I know my iniquity, and my sin is always before me....

Create a clean heart in me, O God: and renew a right spirit within my bowels. 

Cast me not away from your face; and take not your holy spirit from me." 

I have to admit, though, that my favourite verse of the psalm comes around the middle of it, and might usefully serve as a reminder that a penitential season need not be one devoid of joy:

"Restore unto me the joy of your salvation, and strengthen me with a perfect spirit."

The key to this restoration is our contrition, our offering of our Lenten sacrifices in the right spirit:

"O Lord, you will open my lips: and my mouth shall declare your praise. 

For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted. 

A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise." 

Psalm 50

Miserére mei Deus, * secúndum magnam misericórdiam tuam.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.

or in English:

Have mercy on me, O God, according to your great mercy. 

And according to the multitude of your tender mercies blot out my iniquity. 

Wash me yet more from my iniquity, and cleanse me from my sin. 

For I know my iniquity, and my sin is always before me. 

To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged. 

For behold I was conceived in iniquities; and in sins did my mother conceive me. 

For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me. 

You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow. 

To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice. 

Turn away your face from my sins, and blot out all my iniquities. 

Create a clean heart in me, O God: and renew a right spirit within my bowels. 

Cast me not away from your face; and take not your holy spirit from me. 

Restore unto me the joy of your salvation, and strengthen me with a perfect spirit. 

I will teach the unjust your ways: and the wicked shall be converted to you. 

Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice. 

O Lord, you will open my lips: and my mouth shall declare your praise. 

For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted. 

A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise. 

Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up. Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

The antiphons

At Lauds on Maundy Thursday it comes with the antiphon Justificeris, Domine, in sermonibus tuis, et vincas cum iudicaris (You are justified Lord, in your words and just in your judgment).  It is sung below by the monks of Solesmes with a couple of verses of the psalm to give you a feel for the psalm tone, just in case you are practicing for Tenebrae...



On Good Friday the antiphon is, 'God has not spared even his own Son, but has delivered him for us all' (Proprio Filio); while on Holy Saturday it is 'O death, I will be your death; O hell, I will be your bite' (O mors).

You can find the next part in this series here.

Alternatively, you can continue on to the next psalm of Lauds on Maundy Thursday, Psalm 89 for Good Friday Lauds, Psalm 142; and for Holy Saturday, Psalm 91.

The psalms of Tenebrae

This year by way of a daily Lenten meditation offering, I plan to focus on the psalms of the Office of Tenebrae, which is traditionally sung on the evenings of Holy Wednesday, Maundy Thursday and Good Friday.

Tenebrae, where it is still sung, is a particularly beautiful part of the Holy Week liturgy.  It is most famous perhaps for its beautiful ceremonial, including the hearse of candles, one of which is extinguished as each psalm is said, and for the reading or singing of the Lamentations of Jeremiah, and the various responsories of Tenebrae that go with the Matins readings (including the many famous polyphonic settings thereof).

Why the psalms?

I want, however, to concentrate on the psalms of the Tenebrae, which I think provide a really splendid teasing out of the events and theology that underlies the Sacred Triduum, those three intense days that encapsulate the wait for the salvation of the Resurrection that is the theme of the whole of Lent.

St Robert Bellarmine in his commentary on the first psalm of Tenebrae, Psalm 68, points out that the Gospels are often quite sparse on the details of the events of these days.  The Gospels do, however, repeatedly point us to the texts which draw out the events in more detail. 

Psalm 68, for example, is one of the most quoted psalms in the New Testament.  Here is St Robert's explanation of why:

The history of the passion of our Lord Jesus Christ, in the Gospel, takes very little notice of the intensity of his sufferings, because the evangelists wished to show that it was quite voluntary, and borne with the greatest fortitude. But, as it was right that the world should know that the sufferings of Christ were intense beyond measure, and learn from thence the extent of their debt to the Redeemer, the Holy Ghost was pleased to reveal the intensity of his sufferings, long before, to the prophets, and, through them, as trustworthy witnesses and above suspicion, to be narrated to us. Isaias, therefore, wrote much about them, so did Jeremias, but none more than David."

And because this Office is so ancient, the particular psalms selected can teach us a lot about the understanding the early Church had of these events.

Accordingly, praying and meditating on one of them a day might make a suitable Lenten penance or at least form part of our Lenten program.

The Office of Tenebrae

Tenebrae, a word which literally means darkness, is the very ancient form of the Divine Office said during the Sacred Triduum.  The monastic and Roman forms of the (pre-1955 reform) Office of Tenebrae are identical, reflecting the ancient origins of the hour.

It has, unfortunately, been abolished altogether in the novus ordo. 

And even the 1962 Office rubrics prohibit anticipating Lauds, though this is universally ignored!  

In any case, the Office of Tenebrae on each of the three days consists of the 'hours' of Matins (originally said after midnight) and Lauds (normally said at first light).  During the Triduum, however, both hours are joined together and said in darkness.

Matins on each day consists of three nocturns, each with three psalms with antiphons, and three readings, each of which has a responsory (and the chant settings of these are some of the richest and most challenging in the chant repertory). 

Lauds on each day largely follows the normal psalm cursus (with a few tweaks to the variable psalms), reflecting the mini-Triduum already built into the Office for this hour. 

At Matins, the psalms of Maundy Thursday are those of the normal (pre-1910) psalm cursus for that day, again, I would suggest, reflecting the appropriateness of these for the day of the week; on Friday and Saturday however, the psalms are selected particularly for these two days of the year.

The psalms

As a few of the psalms are repeated, there are exactly enough for us to look at one a day in the period up to Holy Wednesday.

The psalms set for the Office of Maundy Thursday in the 1962 version are: (psalm numbering according to the Vulgate; an asterix indicates a psalm that is repeated): 68, 69, 70; 71, 72, 73; 74, 75*, 76; 50*, 89, 35, [Ex 15]; 146.

For Good Friday: 2, 21, 26*; 37, 39, 53*; 58, 87*, 93; 50*, 142, 84, [Hab]; 147.

For Holy Saturday: 4, 14, 15; 23, 26*, 29; 53*, 75*, 87*; 50*, 91, 63, [Is 38], 150.


I do hope you will join me in meditating on one of these psalms each day...and you can find the next part in the series here.

Psalm 111 verse 9: Hell awaits for the wicked!

Today the conclusion of this series on Psalm 111 with a look at the final verse:

Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

The wicked shall see, and shall be angry, he shall gnash with his teeth and pine away: the desire of the wicked shall perish.

Looking at the text

Peccator (the sinner) videbit (will see), et (and) irascetur (he will be angry)

peccator, oris, m.  a sinner, transgressor; the wicked, the godless.

video, vidi, vlsum, ere 2,  to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on

irascor, iratus sum, irasci to be angry or wrathful.

dentibus suis (his teeth) fremet (he gnashes) et (and) tabescet (he pines away)

dens, dentis, m.  a tooth;  to gnash the teeth; to break the teeth of one is to destroy his power, to render him harmless.

fremo, ui, itum, ere 3  to rage, clamor; dentibus fremere, to gnash the teeth.

tabesco, tabui, ere 3  to pine away, waste away, melt away, faint

desiderium (the desire) peccatorum (of sinners) peribit (it will perish)

desiderium, ii, n.  desire, longing, wish, yearning

pereo, ii, itum, ire,  to perish, come to naught, be lost;  stray, be lost.

Penetrating the meaning of the text

Why is it that evil-doers are not just committed to a life of sin, but seem so often to also be filled with anger and jealousy at the good?  

The psalm closes with a reminder that no matter the force of their wrath now, it is transitory, for they shall go down to that final death that is hell…

The psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

Psalm 111 vs 8: Invest in the poor

Verse 8 of Psalm 111 reads:

Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

He has distributed, he has given to the poor: his justice remains for ever and ever: his horn shall be exalted in glory. 

Looking at the text

Dispérsit (he has dispersed), dedit (he has given) paupéribus (to the poor) = he has lavishly given to the poor

dispergo, spersi, spersum, ere 3  scatter, disperse; separate, loose;. take away, withdraw; roam abroad, to wander about

do, dedi, datum, are, to give,

justítia ejus (his justice) manet (it abides) in sæculum sæculi (forever)= his justice abides forever

cornu ejus (his horn) exaltábitur (it will be exalted) in glória (in glory)=his horn will be exalted in glory

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

Penetrating the meaning

St John Chrysostom argues that the lavish giving implied here is not a matter of the quantum of almsgiving, but rather how much it really impacts on our own standard of living.  

And he argues that we should treat almsgiving like an investment, or like the sowing of seed by a farmer, for we shall indeed reap a reward in due course:

"It is quite clear that he means the one who deprives himself of what he has, the one who unsparingly makes his things available, as Paul requires in the words, "The one who sows bountifully will also reap bountifully."…So when you see that gold is lovely, and you are reluctant to throw it away, think of the sowers, think of the investors, think of the merchants, who begin with outlay and expenditure, each of them entrusting this to insecure ventures; waves and hollows of the ground, after all, and debtors' receipts are all insecure. Inves­tors frequently sustain a loss of their capital, you recall, whereas the one who tills the heavens has none of these risks to fear, but has grounds for confidence about capital and interest - if, that is, we should call this sort of thing interest and not something far more significant than capital. Capital, after all, is money, whereas heaven's interest is the kingdom. Do you see the kind of invest­ment involved, bearing an interest far in excess of the capital?...”

The psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

And for notes on the final verse of the psalm, go here.

Psalm 111 vs 7: Victory is sure!

Verse 7 of Psalm 111 reads:

Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

His heart is ready to hope in the Lord: His heart is strengthened, he shall not be moved until he look over his enemies

Looking at the Latin

Parátum (prepared) cor (heart) ejus (his) = his heart [is] prepared/ready

speráre (to hope) in Dómino (in the Lord)

confirmátum est (it is confirmed/established/strengthened) cor ejus (his heart) = his heart is made steady/strengthened

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

cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.

spero, avi, atum, are, to hope or trust in

confirmo, avi, atum, are, to strengthen, confirm, establish; in the passive, to be sustained, supported, stayed

non commovébitur (he will not be moved) donec (until) despíciat (he can look down upon) inimícos suos (his enemies) =  [ie sees his enemies defeated]

donec, conj., till, until

despicio, spexi, spectum, ere 3 to look away from, not to look at, to slight; to despise; to look down upon

Penetrating the meaning of the text

It is one of the strange mysteries of life that the good inevitably attract enemies: but what distinguishes the good man is that he looks steadfastly to God for help, knowing that ultimately, victory is certain.

St Robert Bellarmine comments:

“This is the seventh blessing of the soul that feareth God; a firm and fixed reliance on the divine protection, through which it fears no evil. "His heart is ready to hope in the Lord." That is, in every adversity, in every imminent danger, his heart is ready to take refuge in God, because he is always prepared and ready to hope in God, never loses sight of God's assistance, never dis­trusts him, never hesitates in putting faith in him. His heart is strengthened in such confidence, so that there is no danger of his failing in it. "He shall not be moved until he look over his enemies." He never will have the slightest fear of any impending danger from his enemies, and, of course, much less when he shall look down upon them prostrate and vanquished.”


The psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

For notes on verse 8, go here.

Psalm 111 vs 6: Good deeds live on...

Verse 6 of Psalm 111 reads:

In memoria æterna erit justus; ab auditione mala non timebit.

The just shall be in everlasting remembrance: he shall not fear the evil hearing.

Looking at the text

 In memória (in memory/remembrance) ætérna (forever) erit (he will be) justus (the just) = the just man will be remembered forever

memoria, ae, f  memory, remembrance.

ab (from ) auditióne (hearing/reporting/tidings) mala (evil) non timébit (he will not fear) = he will not fear from evil tidings

auditio onis, f.  anything which one hears reported, a hearing, report.

auditio mala, an evil report, evil tidings

Penetrating the meaning of the verse

The Fathers give each of the phrases in this verse a double meaning.  

First, the just person will be remembered on earth: human monuments crumble and are forgotten, but good deeds live on.  

More importantly though, the just man's name is written in the book of life, and need not fear the dread judgment of God consigning him or her to hell.  St Robert Bellamne summarises the message thus:

“The sixth happiness of the person fearing God is, that he will always live in the memory of man, not by reason of his crimes, as do Judas and Cain, Herod and Pilate, Annas and Caiphas; his memory will be a glorious one, "and all the church of the saints shall declare" his praises; and not only that, but he will be "in everlasting remembrance" among men; and his name, too, will be written in the book of life, never to be blotted out, and thus really and truly he will be "in everlasting remembrance" with the angels in heaven. "He shall not fear the evil hearing;" he will not fear the detractions and reproofs of the wicked, nor will he fear that frightful sentence of the eternal Judge, "Go ye cursed into everlasting fire."”

The psalm as a whole

Beatus vir qui timet Dominum : in mandatis ejus volet nimis
 2 Potens in terra erit semen ejus; generatio rectorum benedicetur.
3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi.
4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus.
5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur. 
6 In memoria æterna erit justus; ab auditione mala non timebit. 
7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.
8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.
9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

And for notes on verse 7, continue on here.

Psalm 110 vs 5: Generosity and staying the course

Verse 5 of Psalm 111 reads:

Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

Acceptable is the man that shows mercy and lends: he shall order his words with judgment: Because he shall not be moved for ever. 

Looking at the words

Jucúndus (happy/pleasing/acceptable) homo (the man) qui (who) miserétur (has pity/shows mercy) et (and) cómmodat (lends/obliges)

This first phrase is difficult to translate.  Coverdale's is perhaps the most elegant rendition: 'A good man is merciful, and lendeth'.  Brenton's version from the Septuagint makes it 'The good man is he that pities and lends'; while the Monastic Diurnal is perhaps best in terms of providing a translation that brings us back to the beatitude that opens the psalm, making it 'Blessed is the man that showeth mercy and lendeth'.  

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

homo, inis, m  man, a human being; mortal man as compared with God; person, individual

misereor, sertus sum, eri 2, to pity, have mercy on.

commodo, avi, atum, are to lend, oblige, adapt one's self to suit another person.

dispónet (he arranges/directs) sermónes (words/affairs) suos (his) in judício (with judgment) = he directs his words/affairs with judgment (ie he is careful in what he says and does)

dispono, posui, positum, ere 3, to set in order, to arrange, dispose, prepare;

sermo, onis, m. words; a command, edict word, speech, saying, discourse;  scheme, plan, proposal

judicium, i, n.  judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.

quia (for) in ætérnum (forever) non commovébitur (he will not be moved/shaken/falter) =for he will not be moved forever = he will not ever falter

quia, conj. for, because, that. truly, surely, indeed;  nisi quia, unless, if not. ie But God does not keep our sins

aeternus, a, um eternal. Forever

commoveo, movi, motum, ere 2 to move, shake, agitate, disturb, waver, falter, hesitate, fail; tremble from fear,

Penetrating the meaning of the verse

Here we have a synonym for ‘beatus’ in the form of ‘jucundus’, or happy, this time applied to the person who does good in practical things: governing his own affairs with prudence, and giving to others with generosity.  

And his reward is that state we are granted in heaven, where are wills are fixed forever in the good.

But there is also, perhaps, a more immediate meaning in the second half of the verse: the just person is someone who persists in doing what is right, unmoved by the views of those of this world; he is not a reed that bends and breaks in the wind.

The psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

For notes on verse 6, follow the link here.

Psalm 111 vs 4: Be a light to the world

Verse 4 of Psalm 111 reads:

Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

To the righteous a light is risen up in darkness: he is merciful, and compassionate and just.

Looking at the words

Exórtum est (it has risen) in ténebris (in the darkness) lumen (the/a light) rectis (to the upright)

=a light to the righteous has risen in the darkness

exorior ortus sum iri  - to rise, spring up, appear

tenebrae, arum, f.  darkness; ignorancey; Sheol; misfortune. danger; horror, shuddering.

lumen, inis, n.  light

rectus, a, um, part. adj. just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady

miséricors, et miserátor, et justus = [he is] abounding in mercy and merciful and just

misericors, cordis  merciful, abounding in mercy.

miserator, oris, m.  merciful, one who shows mercy.

justus, a, um  Of God: just; Of men: as a subst., a just man, the just.

Penetrating the meaning of the verse

The double meaning of the psalm as appplicable both to Christ, as the perfecxt model of the just man, and to those called to imitate him is perhaps most evident in this verse.  

The Gospels contain numerous references to Christ as the light in the darkness, a guide to us in times of trouble; the Gospels give numerous examples of his mercy, compassion and justness.  

Yet we too are called to be the light of the world, and show out our good works.

The Psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

And for notes on verse 5, continue on here.

Psalm 111 vs 3: The promise of heavenly glory

Verse 3 of Psalm 111 continues the beatitude, explaining the good that (eventually) comes to the just man:

Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 
Glory and wealth shall be in his house: and his justice remains for ever and ever.

Looking at the words

Glória (glory), et (and) divítiæ (riches) in (in) domo (house) ejus (his) = glory and riches [are/shall be] in/with his house

gloria, ae, f glory, honor, majesty
divitiae, arum, f riches, wealth, abundance.
in+abl = with, in, on among, by means of

et (and) justítia (justice/righteousness) ejus (his) manet (it abides) in sæculum sæculi (forever)  = and his justice abides forever/for ever more

Note that the underlying Greek (dikaiosune) and Hebrew can also be translated as meaning ‘righteousness’, so one could interpret this phrase as saying that the just man will remain forever in a state of grace (ie once in heaven).

justitia, ae, f justice, righteousness, innocence, piety, moral integrity
maneo, mansi, mansum, ere 2 to abide, remain, continue.
saeculum, i, n., a lifetime, generation, age; an indefinite period of time; forever, eternity; from of old, i.e., in ages past.

Penetrating the meaning

Interpreting this verse overly literally is obviously problematic: as Pope Benedict XVI’s commentary on the verse points out, the optimistic vision of wealth and acclaim in the here and now are often not the reality in this life, as the figure of Job illustrates:

“However, to this optimistic vision are opposed the bitter observations made by Job, a just man who experiences the mystery of sorrow, feels himself unjustly punished and subjected to apparently senseless trials. Job represents many people who suffer harshly in the world. It is necessary then to read this Psalm in the global context of Revelation, which embraces the reality of human life under all its aspects. At any rate, the trust the Psalmist wishes to communicate and be lived by those who have chosen to follow the path of morally irreprehensible conduct remains valid, rejecting every other alternative of illusory success gained through injustice and immorality.”

The second half of the verse is a repeat of verse 3 of the previous psalm.  In the previous psalm, though, it was clearly applied to God alone; while Christ is the ultimate 'just man', here it can also be interpreted as applying to any just man.

Cultivating our spiritual life

The core of the verse is, I think, is best captured by Cassiodorus, who views our inner life as the ‘house’ in question here:

“The house of the blessed man is the inner sanctum of the mind, in which all who fulfil the Lord's precepts store their sacred riches and enduring glory. That glory has no end; those riches do not vanish by malevolent theft, but emanate from the Lord's commands, and whatever is gained from them is preserved undamaged for ever.”

The verse is a reminder then, to store up our treasure in heaven, rather than in the material things of this world.

For notes on the next verse, continue on here.