Psalm 120 v1-4

In the previous post I provided a general introduction to Psalm 120.  Today a look at verses 1-4 of the psalm in more detail.

  

1	V/JH	Levávi óculos meos in montes, * unde véniet auxílium mihi.
	NV	Levabo oculos meos in montes: unde veniet auxilium mihi?
		ᾠδὴ τῶν ἀναβαθμῶν ἦρα τοὺς ὀφθαλμούς μου εἰς τὰ ὄρη πόθεν ἥξει ἡ βοήθειά μου

Text notes: Although it is isn't usually translated this way (the RSV aside), the unde of the second phrase suggests that this verse takes the form of a question, ie will help (auxilium) come to me (veniet ad me) from the mountains (in montes) that I lift up (levavi) my eyes (oculos meos) towards?  This reflects a certain ambiguity in the verse - modern commentators are divided over whether the speaker looking towards Mt Sion and hence help that comes from God, or is in fact looking at the forbidden pagan 'high places' and rejecting them in the next verse.

Perhaps reflecting this ambiguity, the Vulgate and Jerome’s from the Hebrew make the first phrase perfect (I have lifted up) and the second phrase future (it will come); the neo-Vulgate makes it future tense in both cases; while the Diurnal and RSV make it present tense for both phrases.  Presumably the neo-Vulgate is trying to suggest here the idea of the psalm as the song as being of a pilgrim travelling from afar, and straining their eyes to get that first glimpse of the hills of Jerusalem, and being concerned in the meantime for the dangers and temptations of the journey. Either way, the idea of help ‘coming’ is one of several images in the psalm that conjure up the notion of a journey.

levo, avi, atum, are, to rise, lift up, elevate.

oculus, i, , the eye.

mons, montis, m., a mountain; unde – denotes a direct question

venio, veni, ventum, ire,  to come.

auxilium, ii, n. help, aid, assistance

DR	I have lifted up my eyes to the mountains, from whence help shall come to me.
MD	I lift up mine eyes to the mountains : whence cometh help to me
Brenton	I lifted up mine eyes to the mountains, whence my help shall come.
RSV	I lift up my eyes to the hills. From whence does my help come?
Coverdale	I will lift up mine eyes unto the hills, from whence cometh my help.
Knox	I lift up my eyes to the hills, to find deliverance;
Grail	I lift up my eyes to the mountains; from where shall come my help?

Whichever way your read the verse, the essential message is clear: trust in God and look to him only.  Chrysostom comments:

Observe a soul at a loss and bewildered from being in trouble, and wishing to attain comfort from God, who is not unaware. This again is a good effect and advantage of temptations, exciting and stirring up the soul, making it look for influence from on high and sever connections with everything of this life.

2	V/NV	Auxílium meum a Dómino, * qui fecit cælum et terram.
	JH	Auxilium meum a Domino, factore caeli et terrae.
		ἡ βοήθειά μου παρὰ κυρίου τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν

This verse comes as an answer to the first, and can be interpreted either as a dialogue amongst the group of travelers, or the internal thought processes of the psalmist.  In any case the reply is of reassurance: My help (Auxilium meum) [is ] from the Lord (a domino), who made (qui fecit) heaven (caelum) and earth (terram). 

caelum, i, n., or caeli, orum, m.  heaven, the abode of God; the heavens as opposed to the earth; the air;

terra, ae, f the earth

DR	My help is from the Lord, who made heaven and earth.
MD	My help cometh from the Lord, who made heaven and earth.
Brenton	My help shall come from the Lord, who made the heaven and the earth.
RSV	My help comes from the LORD, who made heaven and earth.
Cover	My help cometh even from the Lord, who hath made heaven and earth.
Knox	from the Lord deliverance comes to me, the Lord who made heaven and earth.
Grail	My help shall come from the Lord who made heaven and earth.

If one reads the previous verse as pointing to the idolatrous high places, then this verse affirsm, in line with other psalms such as 113 and 135, the contrast between lifeless impotence of false idols and God the creator of all things, as Chrysostom affirms:

"…all that came from the hands of human beings was missing, all gone, all failed. One way to salvation was now left them, he is saying, that from God... he means also, If he made heaven and earth, he is able also to bring help in foreign parts, raise his hand even in the land of savages, and save those driven from their own country. After all, if he produced these elements by word alone, much more will he be able to free us from the savages."

Similarly, Pope Benedict XVI sees this verse as a warning to reject the temptations put before us:

There are also similar things in our pilgrimage through life. We see the high places that spread out before us as a promise of life: wealth, power, prestige, the easy life. These high places are temptations, for they truly seem like the promise of life. But with our faith we realize that this is not true and that these high places are not life. True life, true help, comes from the Lord. And we turn our gaze, therefore, to the true high places, to the true mountain: Christ.  General Audience Wednesday, 4 May 2005 

3	V	Non det in commotiónem pedem tuum: * neque dormítet qui custódit te.
	NV	Non dabit in commotionem pedem tuum neque dormitabit, qui custodit te.
	JH	Non det in commotionem pedem tuum, nec dormitet qui custodit te.
		μὴ δῷς εἰς σάλον τὸν πόδα σου μηδὲ νυστάξῃ ὁ φυλάσσων σε

Text notes:  Dare in commotionem said of the feet (pes, pedis) means to be moved, stumble or fall, conjuring up again the imagery of a journey.  Note the interesting set of tense choices: the Vulgate and Jerome make it subjunctive (May he not let/suffer); while the Neo-Vulgate changes it from a request to a definite promise in the future tense, ‘he will not…’  Overall, the Vulgate maintains more of the feel of a dialogue between two speakers. In the second phrase dormitare is a derivative of dormire, meaning to be sleepy; thus ‘he that guards you (qui custodit te) does not slumber (neque dormitet).  Custodire is the key verb in this psalm, used six times in the course of eight verses!

do, dedi, datum, are, to give,

commotio, onis, f said of the feet, to be moved, i.e., to stumble, slip, fall.

pes, pedis, m.  the foot

dormito, avi, atum, are  to be sleepy, to slumber.

custodio, ivi or li, itum, ire to guard, watch, keep; to maintain, to hold steadfastly.

DR	May he not suffer your foot to be moved: neither let him slumber that keeps you.
MD	He will not suffer thy foot to stumble, He slumbereth not Who keepeth thee.
Brenton	Let not thy foot be moved; and let not thy keeper slumber.
Cover	He will not suffer thy foot to be moved; and he that keepeth thee will not sleep.
Knox	Never will he who guards thee allow thy foot to stumble; never fall asleep at his post!
Grail	May he never allow you to stumble! Let him sleep not, your guard.

The image of a person stumbling because they are tired is all too apt for most of us - but the psalmist assures us that our God our protector never sleeps: as the Knox translation puts it, he never falls asleep at his post!

4	V/NV/JH	Ecce, non dormitábit neque dórmiet, * qui custódit Israël.
		ἰδοὺ οὐ νυστάξει οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ισραηλ

Text notes: Literally, ‘For/behold (Ecce) he will not slumber (non dormitabit) nor sleep (neque dormiet), who guards Israel (qui custodit Israel)’.

ecce, see! behold

dormio, ivi or li, Itum, ire, to sleep, to lie down to rest.

DR	Behold he shall neither slumber nor sleep, that keeps Israel.
MD	No, He slumbereth not, nor sleepeth, Who watcheth over Israel.
Brenton	Behold, he that keeps Israel shall not slumber nor sleep.
RSV	Behold, he who keeps Israel will neither slumber nor sleep.
Cover	Behold, he that keepeth Israel shall neither slumber nor sleep.
Knox	Such a guardian has Israel, one who is never weary, never sleeps;
Grail	No, he sleeps not nor slumbers, Israel's guard.

The reference to Israel here can be taken two ways.  Firstly, it means the Church: the protection God affords us is not just as individuals, but rather as members of his chosen people.  Secondly, though, membership of the Church requires an active commitment on our part.  St Augustine, for example comments that Israel means 'Seeing God', which we do in this life by faith. 

Cassiodorus builds on this thought, suggesting that we must cultivate this sight through meditation on Christ's humanity and divinity:  

...the Lord is said not to slumber over those who see God, for the truth is that His gaze is focused on us to the degree that our attention is riveted on Him. But God is seen most truly by those who contem­plate not only His humanity but also the power of His divinity with­out uncertainty. On the one hand there is His incarnation as expressed in the gospel-words: The Word was made flesh and dwelt amongst us; on the other, His divinity attested by the same evangelist: In the begin­ning was the Word, and the Word was with God, and the Word was God.' The person who believes these statements will be in very truth an Israel, and the Lord shall neither slumber nor sleep in watching over him.

Psalm 120: Levávi óculos meos in montes

Vulgate	Douay-Rheims
Canticum graduum.
1  Levávi óculos meos in montes, * unde véniet auxílium mihi.	I have lifted up my eyes to the mountains, from whence help shall come to me.
2  Auxílium meum a Dómino, * qui fecit cælum et terram.	2 My help is from the Lord, who made heaven and earth.
3  Non det in commotiónem pedem tuum: * neque dormítet qui custódit te.	3 May he not suffer your foot to be moved: neither let him slumber that keeps you.
4  Ecce, non dormitábit neque dórmiet, * qui custódit Israël.	4 Behold he shall neither slumber nor sleep, that keeps Israel.
5  Dóminus custódit te, Dóminus protéctio tua, * super manum déxteram tuam.	5 The Lord is your keeper, the Lord is your protection upon your right hand.
6  Per diem sol non uret te: * neque luna per noctem.	6 The sun shall not burn you by day: nor the moon by night.
7  Dóminus custódit te ab omni malo: * custódiat ánimam tuam Dóminus.	7 The Lord keeps you from all evil: may the Lord keep your soul.
8  Dóminus custódiat intróitum tuum, et éxitum tuum: * ex hoc nunc, et usque in sæculum.	8 May the Lord keep your coming in and your going out; from henceforth now and for ever.

Introduction to Psalm 120

1283 Descriptio Terrae Sanctae

The second of the Gradual Psalms, Psalm 120, is also the second psalm of Terce during the week in the Benedictine Office.

Cassiodorus summarises it as explaining the strength of divine protection, and demonstrating that nothing can withstand it. 

Psalm 120: Levávi óculos meos in montes

Vulgate	Douay-Rheims
Canticum graduum.
1  Levávi óculos meos in montes, * unde véniet auxílium mihi.	I have lifted up my eyes to the mountains, from whence help shall come to me.
2  Auxílium meum a Dómino, * qui fecit cælum et terram.	2 My help is from the Lord, who made heaven and earth.
3  Non det in commotiónem pedem tuum: * neque dormítet qui custódit te.	3 May he not suffer your foot to be moved: neither let him slumber that keeps you.
4  Ecce, non dormitábit neque dórmiet, * qui custódit Israël.	4 Behold he shall neither slumber nor sleep, that keeps Israel.
5  Dóminus custódit te, Dóminus protéctio tua, * super manum déxteram tuam.	5 The Lord is your keeper, the Lord is your protection upon your right hand.
6  Per diem sol non uret te: * neque luna per noctem.	6 The sun shall not burn you by day: nor the moon by night.
7  Dóminus custódit te ab omni malo: * custódiat ánimam tuam Dóminus.	7 The Lord keeps you from all evil: may the Lord keep your soul.
8  Dóminus custódiat intróitum tuum, et éxitum tuum: * ex hoc nunc, et usque in sæculum.	8 May the Lord keep your coming in and your going out; from henceforth now and for ever.

Ask for grace

In the previous psalm, the speaker had become restless with the realization that he is living in exile, far from God.

In this psalm, the speaker has decided to set out on the journey to Sion, and therefore asks for grace to accompany him on his journey, for as St Benedict instructs in the Prologue to his Rule, whatever good work you undertake, first pray to God asking him to perfect your efforts.

Cassiodorus comments on the pilgrim's progress so far:

Initially the prophet is afflicted, like the tax-collector who beat his breast and did not raise his eyes to heaven. He begs to be delivered from wicked lips and a deceitful tongue. But now he has recovered his breath and advanced to the second step. He has raised his eyes to the mountains, that is, to the holy intercessors by whose support he sought to win heavenly blessings. 

Cultivate a longing for heaven

Verse 1 of Psalm 120 remind us that just as the traveller looks frequently in the direction he is travelling in, straining to catch a glimpse of his destination, so we should turn frequently, in our meditations, to the subject of heaven and the protection God affords those committed to him.

Verse 2 is a reminder that God will help us along the way, and help us to avoid the temptations that might tempt us to stop short of our true goal, and substitute other false gods, such as money, power and pleasure: the only true God is the creator of everything.

Strength of God's protection

The key theme of this psalm, though, is the protection God offers the pilgrim – the verb custodire, meaning to guard or protect, is used six times in the course of eight verses, and combines with other several other synonyms for God’s help.

The psalm emphasizes that this protection is always with us: day and night; in our our comings and our goings.

And it echoes in many ways, the petitions of the Lord’s prayer, asking that we not fall into temptation (our foot not be moved, v3), that we protected from all evil (v7), and that we not be led astray (v5&8).

Like the previous psalm, this one also features in the Office of the Dead, and as a prayer offered for the souls in purgatory the last verse is I think the key one: our coming in (to this world) and goings out from it all occur under God’s loving watch, and he will help us not to stumble at the end.

Psalm 119/2: Notes on the verses

Stations of the Cross Collected enamel set, Notre-Dame-des-Champs, Avranches

In the previous post on Psalm 119 I gave a general introduction to it; here I want to take a closer look at the individual verses.  

Verse by verse notes

Key to the abbreviations:

V=Vulgate; NV=Neo-Vulgate; JH= St Jerome's translation from the Hebrew; final row of the first block is the Septuagint Greek

DR= Douay-Rheims-Challoner; BR =Brenton's translation  from the Septuagint; MD=Monastic Diurnal; K= Knox; CO=Coverdale; G=Grail Psalter; RSV=Revised Standard Version; NETS=New English Translation from the Septuagint

For further details of translations and sources see the Notes on the Notes post.

1	V/NV	Ad Dóminum cum tribulárer clamávi: * et exaudívit me.
	JH	Ad Dominum in tribulatione mea clamaui, et exaudiuit me.
		πρὸς κύριον ἐν τῷ θλίβεσθαί με ἐκέκραξα καὶ εἰσήκουσέν μου

Text notes: ‘Ad Dominum’ is emphatic by virtue of its position, ie ‘to the Lord alone'.  St Jerome’s from the Hebrew translation changes the subjunctive verb (tribularer) into a noun, an interpretation followed by both the Douay-Rheims and Diurnal, but rejected by the neo-Vulgate.  Thus a more literal translation of the first phrase would be’ I cried to the Lord when I was harassed/oppressed/afflicted’

Dominus, i, m. a master, lord, ruler, owner, possessor

tribulo, avi, atum, are lit., to press. Fig.:  to oppress, afflict, harass

clamo, avi, atum, are  to call, cry out; to call to or upon for aid.

exaudio, ivi, Itum, ire, to hear, hearken to, listen to, give heed to; to regard, answer

DR	In my trouble I cried to the Lord: and he heard me.
MD	To the Lord I cry in my distress, and he heareth me.
BR	In mine affliction I cried to the Lord, and he hearkened to me.
CO	When I was in trouble, I called upon the Lord, and he heard me.
K	Not unheeded I cry to the Lord in the hour of my distress.
G	To the Lord in the hour of my distress I call and he answers me.

Commentary: St John Chrysostom's commentary on this verse suggests that it is a reminder of the value to suffering in calling us back to fidelity to God, and spurring us to start the ascent of the ladder to heaven, which we can only do with God’s aid.  Natural disasters, accidents, illness, the attacks of enemies and temptations should all serve to remind us of our absolute dependence on God, and so when trouble strikes us we call out to God, who is always ready to listen when we truly pray.

2	V	Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa.
	NV	Domine, libera animam meam a labiis mendacii, a lingua dolosa.
	JH	Domine, libera animam meam a labio mendacii, a lingua dolosa.
		κύριε ῥῦσαι τὴν ψυχήν μου ἀπὸ χειλέων ἀδίκων καὶ ἀπὸ γλώσσης δολίας

Text notes:  The two descriptors here ‘labiis iniquis’ (literally ‘from evil lips’, which the neo-Vulgate turns into ‘lying lips’), and ‘lingua dolosa’ (a deceitful tongue) are a case of the part standing for the whole: the psalmist is asking for deliverance from liars and deceivers; from falsehood and treachery.

libero, avi, atum, are  to free, set free, deliver

anima, ae, life, soul, and heart

labium, li, n., a lip. By metonymy lips frequently stands for language, speech, thought, plan, design.

iniquus, a, um, unjust, godless, wicked; labia iniqua, deceitful lips,

lingua, ae,f.,  the tongue;  language, speech, tongue; plan, council.

dolosus, a, um  full of craft or guile, deceitful, treacherous; deceiving, lying; lingua dolosa, a deceitful tongue

DR	O Lord, deliver my soul from wicked lips, and a deceitful tongue.
MD	O Lord deliver me from lying lips, and from a deceitful tongue.
BR	Deliver my soul, O Lord, from unjust lips, and from a deceitful tongue.
CO	Deliver my soul, O Lord, from lying lips, and from a deceitful tongue.
K	Lord, have pity and deliver me from the treacherous lips, the perjured tongue.
G	"O Lord, save my soul from lying lips, from the tongue of the deceitful."

Commentary: The commentaries of the Fathers and Theologians see this verse as warning us of various dangers: the insidious lure of flattery and promise of earthly honours; the twisting of doctrine in heresy propagated by wolves in sheep’s clothing; and the attacks of enemies upon us through calumny and detraction.  We need to be alert to these dangers, and take what measures we can to counteract them, such as ensuring that we are well instructed in sound doctrine.

3	V	Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam?
	NV	Quid detur tibi aut quid apponatur tibi, lingua dolosa?
	JH	Quid detur tibi, aut quid adponatur tibi  ad linguam dolosam?
		τί δοθείη σοι καὶ τί προστεθείη σοι πρὸς γλῶσσαν δολίαν

Text notes:   The meaning of this and the next verse is highly contested. Detur is the third person present subjunctive passive of do, dare, to give; apponere in this context is to do further/added. So, ‘what may be given to you, and what more done, to the deceitful tongue (deceiver)?  The form of this verse and the next echoes the oath formula of Ruth 1:17:” where you die, I will die…may the Lord do so to me and more if even death parts me from you”.   Accordingly, one interpretation is that the psalmist's enemy has just sworn to give reins to his fury against the psalmist, and has invoked on himself the same destruction (in a more intense form) which he has threatened against the psalmist.  Others argue that the most obvious meaning is that no punishment is too great for a deceitful tongue, while St Augustine suggests that this is a rhetorical question, with the answer coming in the next verse.

Quid…aut – signals a double question.

do, dedi, datum, are, to give,

appono, posiii, positum, ere 3 to add to, put to, put in addition; to care for, apply one's self to;  to do further.

DR	What shall be given to you, or what shall be added to you, to a deceitful tongue?
MD	What shall be done to thee or meted out to thee, thou treacherous tongue?
BR	What should be given to thee, and what should be added to thee, for thy crafty tongue?
CO	What reward shall be given or done unto thee, thou false tongue?
K	Perjurer, he will give thee all thy deserts and more;
G	What shall he repay you in return, O treacherous tongue?

4	V	Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis.
	NV/JH	Sagittae potentis acutae cum carbonibus iuniperorum.
		τὰ βέλη τοῦ δυνατοῦ ἠκονημένα σὺν τοῖς ἄνθραξιν τοῖς ἐρημικοῖς

Text notes: Britt translates this as ‘Sharp arrows of the mighty, with coals that lay waste’.  Desolatoriis literally means desert trees – the Hebrew Maseoretic Text is more specific, saying broom, a wild shrub found in the desert.  Bird suggests that St Jerome’s translation of juniper is wrong; the neo-Vulgate translators beg to differ! 

Depending on your interpretation of the previous verse, there are three possible ways of reading this one.  

The simplest explanation is that this is a metaphorical description of the deceitful tongue, shooting out wounding words that destroy.  

Boylan suggests that this is about the punishments deceivers bring down upon themselves – since bitter words are likened to swords and arrows, sharp piercing arrows is what they get.  Similarly, burning coals are the punishment for slander.  

Or it could refer to the punishments that God visits on those who deceive - Ladouceur notes that St Augustine turns this into a positive interpretation: coals destroy carnal thought and worldly attachments in order to prepare a place for Christ.

sagitta, ae, f., an arrow.

potens, entis, p. adj.  powerful, mighty, strong.

acutus, a, um  sharp, pointed.

carbo, onis, m., coal, charcoal; burning or glowing coals.

DR	The sharp arrows of the mighty, with coals that lay waste.
MD	Sharp arrows be thy portion, together with the coals of destruction.
BR	Sharpened weapons of the mighty, with coals of the desert.
RSV	A warrior's sharp arrows, with glowing coals of the broom tree!
NETS	The arrows of the powerful ne are sharp, together with desolating coals!
CO	Even mighty and sharp arrows, with hot burning coals.
K	sharp arrows from a warrior’s bow, blazing faggots of broom.
G	The warriors arrows sharpened and coals, red-hot, blazing.

Commentary: How terrible a sin it is to lead others astray through false teaching; to destroy their reputation through calumny and detraction; or to seduce them from the correct path through the lure of power and status.  Yet we know that justice will in the end prevail!

5		V	Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus cedar: * multum íncola fuit ánima mea.
		NV	Heu mihi, quia peregrinatus sum in Mosoch, habitavi ad tabernacula Cedar! Multum incola fuit anima mea
		JH	Heu mihi quia peregrinatio mea prolongata est ; babitaui cum tabernaculis Caedar ! Multum peregrinata est anima mea
			οἴμμοι ὅτι ἡ παροικία μου ἐμακρύνθη κατεσκήνωσα μετὰ τῶν σκηνωμάτων Κηδαρ 6 πολλὰ παρῴκησεν ἡ ψυχή μου

Text notes: At the literal level, the psalmist here laments his exile (‘incola’ means sojourn or stay as a stranger) amongst strangers - the inhabitants of Cedar (Arabs descended from Ishmael).  The Hebrew (and neo-Vulgate), followed here by the Diurnal also mention Mosoch/Mesek, another hostile barbarous tribe.  The neo-Vulgate notwithstanding, the verse readily lends itself to a more generic interpretation, of someone who has long lived as a foreigner in a far distant land. 

hue – woe

incolatus, us, m.  a sojourn or sojourning, a stay or residence as that of a stranger or traveler.

incola, ae, m. (incolo), a stranger, sojourner, one who has but a temporary residence in a place, foreigner

prolongo, avi, atum, are  to prolong, lengthen, draw out.

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

Cedar, or Kedar (Heb. tanned, sun-burnt), indecl., the second son of Ismael, who gave his name to the nomadic tribe of which he was the founder, as well as to the place where they dwelt. Their home was in Arabia, south of Palestine. Can simply mean remote barbarians.

multus, a, um, much; many, numerous; much, great

DR	Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: My soul has been long a sojourner.
MD	Woe to me that I abide in Mesek, that I must dwell in Kedar’s tents.  Too long already have I dwelt.
BR	Woe is me, that my sojourning is prolonged; I have tabernacled among the tents of Kedar. 6 My soul has long been a sojourner;
CO	Woe is me, that I am constrained to dwell with Meshech, and to have my habitation among the tents of Kedar! My soul hath long dwelt among them that are enemies unto peace.
K	Unhappy I, that live an exile in Mosoch, or dwell among the tents of Cedar!  Long banished here among the enemies of peace,
G	(Alas, that I abide a stranger in Meshech, dwell among the tents of Kedar!) Long enough have I been dwelling with those who hate peace.

Commentary:  It is this verse in particular which justifies the psalms use in relation to the Office of the Dead, for it points to the idea that all Christians are called upon to be strangers to the world, until called to our heavenly home.  We too have to resolve in our minds that we have been away from our heavenly home too long, and have to fasten our eyes firmly on heaven, seeking to detach ourselves from the things of this world.

6	V	Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis.
	NV	cum his, qui oderunt pacem. Ego eram pacificus; cum loquebar, illi impugnabant me.
	JH	cum odientibus pacem. Ego pacifica loquebar, et illi bellantia.
		μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός ὅταν ἐλάλουν αὐτοῖς ἐπολέμουν με δωρεάν

Text notes:  The sense is, when I greeted them peacefully (ie saying peace be with you), they answered by murderously attacking him.  Boylan notes that the wild tribesman and Ishmaelites were characteristically described by the psalmist as ‘haters of peace’ (qui oderunt pacem) – a continuing legacy perhaps?

odi and odivi, odisse; other forms, odirem, odiens; to hate.

pax, pacis,  peace, and that which accompanies peace, friendship; blessings, prosperity, etc.

pacificus, a, um  peaceable, pacific, disposed to peace.

loquor, locutus sum, loqui, to speak, utter, tell

impugno, avi, atum, are to fight against, attack, assail.

gratis – without cause, unjustly

DR	With them that hated peace I was peaceable: when I spoke to them they fought against me without cause.
MD	With them that hate peace I am peace-loving, but when I speak they war without cause.
BR	I was peaceable among them that hated peace; when I spoke to them, they warred against me without a cause.
RSV	Too long have I had my dwelling among those who hate peace. I am for peace; but when I speak, they are for war!
NETS	Among those who hate peace, I was for peace, when I would speak to them, they would fight me without reason.
CO	I labour for peace; but when I speak unto them thereof, they make them ready to battle.
K	for peace I plead, and their cry is still for battle.
G	I am for peace, but when I speak, they are for fighting.

Commentary:  The world’s response to the peace of Christ!  The verse points to our proper response to the world, namely to seek after peace, and return good for evil.

The next part in this series can be found here.