Psalm 94 - Hold fast!

c1420
W83, Digital Walters

Psalm 94 has a unique place in the Office musically as it is the only psalm normally performed responsorially.

In the Benedictine Office it is said at Matins each day with a short refrain, half or all of which is repeated after each group of verses.  There are refrains for each day of the week, and special ones for feasts and particular seasons of the year.  Friday's refrain is 'Let us adore the Lord, *for he himself made us', a reminder that man was created on the 'sixth day' - you can listen to a Cistercian chant setting of the refrain and the psalm sung responsorially below.

The verses themselves have a special set of chants that are used for them.

These chants are very ancient indeed, and explain why the translation of the psalm used is not the Vulgate, but the 'old Roman' that pre-dated it.

All this serves to emphasis the particular importance of this psalm.

 Psalm 94: Daily at Matins

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

Why does St Benedict give it such a prominent place in the Office?

One reason, I would suggest, is the extended exegesis of it provided in Hebrews.  Here is the first section of that, Hebrews 3:7-16:

 Come, then, the Holy Spirit says, If you hear his voice speaking to you this day, do not harden your hearts, as they were hardened once when you provoked me, and put me to the test in the wilderness.  Your fathers put me to the test, made trial of me, and saw what I could do, all those forty years. So I became the enemy of that generation; These, I said, are ever wayward hearts, these have never learned my lessons. And I took an oath in my anger, They shall never attain my rest.

Take care, brethren, that there is no heart among you so warped by unbelief as to desert the living God. 

Each day, while the word To-day has still a meaning, strengthen your own resolution, to make sure that none of you grows hardened; sin has such power to cheat us.  

We have been given a share in Christ, but only on condition that we keep unshaken to the end the principle by which we are grounded in him. That is the meaning of the words, If you hear his voice speaking to you this day, do not harden your hearts, as they were hardened once when you provoked me; those who provoked him were the people (some, though not all of them) whom Moses had rescued from Egypt... 

Psalm 83 : Ascending by steps through this vale of tears

Psalm 83: Thursday Matins II, 5 

Vulgate	Douay-Rheims
In finem, pro torcularibus filiis Core. Psalmus.	Unto the end, for the winepresses, a psalm for the sons of Core.
1  Quam dilécta tabernácula tua, Dómine virtútum: * concupíscit, et déficit ánima mea in átria Dómini.	How lovely are your tabernacles, O Lord of hosts! 3 My soul longs and faints for the courts of the Lord.
2  Cor meum, et caro mea: * exsultavérunt in Deum vivum.	My heart and my flesh have rejoiced in the living God.
3  Etenim passer invénit sibi domum: * et turtur nidum sibi, ubi ponat pullos suos.	4 For the sparrow has found herself a house, and the turtle a nest for herself where she may lay her young ones:
4  Altária tua, Dómine virtútum: * Rex meus, et Deus meus.	Your altars, O Lord of hosts, my king and my God.
5  Beáti, qui hábitant in domo tua, Dómine: * in sæcula sæculórum laudábunt te.	5 Blessed are they that dwell in your house, O Lord: they shall praise you for ever and ever.
6  Beátus vir, cujus est auxílium abs te: * ascensiónes in corde suo dispósuit, in valle lacrimárum in loco, quem pósuit.	6 Blessed is the man whose help is from you: in his heart he has disposed to ascend by steps, 7 in the vale of tears, in the place which he has set.
7  Etenim benedictiónem dabit legislátor, ibunt de virtúte in virtútem: * vidébitur Deus deórum in Sion.	8 For the lawgiver shall give a blessing, they shall go from virtue to virtue: the God of gods shall be seen in Sion.
8  Dómine, Deus virtútum, exáudi oratiónem meam: * áuribus pércipe, Deus Jacob.	9 O Lord God of hosts, hear my prayer: give ear, O God of Jacob.
9  Protéctor noster, áspice, Deus: * et réspice in fáciem Christi tui.	10 Behold, O God our protector: and look on the face of your Christ.
10 Quia mélior est dies una in átriis tuis: * super míllia.	11 For better is one day in your courts above thousands.
11  Elégi abjéctus esse in domo Dei mei: * magis quam habitáre in tabernáculis peccatórum.	I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners.
12  Quia misericórdiam et veritátem díligit Deus: * grátiam et glóriam dabit Dóminus.	12 For God loves mercy and truth: the Lord will give grace and glory.
13  Non privábit bonis eos, qui ámbulant in innocéntia: * Dómine virtútum, beátus homo, qui sperat in te.	13 He will not deprive of good things them that walk in innocence: O Lord of hosts, blessed is the man that trusts in you.

Over at Vultus Christi Dom Mark has been providing an excellent commentary on the Prologue to the Rule of St Benedict, and mentioned the use of Psalm 83, said at Thursday Matins in the Benedictine Office as part of the ceremony for the admission of a postulant at Silverstream Monastery:

Saint Benedict would have his monks see themselves as those who dwell in the temple of the Lord. In our ceremony for the welcoming of a postulant, once the postulant has knelt on the threshold of the monastery, and kissed the crucifix presented to him, the prior leads him into the Oratory while the brethren chant Psalm 83...

The blog post includes the key verses in English, but I thought it would be nice to look briefly at the entire psalm.

Our hope of heaven

St Alphonsus Liguori points to its helpfulness in orienting us towards heaven:

This psalm shows us with what ardor the psalmist, desolate in finding himself far from the Temple of Jerusalem, sighed after the moment of seeing it again. And as the Temple was the figure of heaven, one must believe that he sighed at the same time after the happiness of going to contemplate God in the heavenly kingdom. Nothing is more fitted than this psalm to excite in us the desire of leaving the earth, and of entering the abode of the blessed.

The spiritual ascent

Verse 6 stresses the importance of treating this life as a pilgrimage towards God, and seeking to make the spiritual ascent.  St John Climacus for example commented:

Ascend, my brothers, ascend eagerly. Let your hearts' resolve be to climb. Listen to the voice of the one who says:  "Come let us go up to the mountain of the Lord, to the house of our God", Who makes our feet to be like the feet of the deer, "Who sets us on the high places, that we may be triumphant on his road". Run, I beg you, run with him who said, "let us hurry until we all arrive at the unity of faith and of the knowledge of God, at mature manhood, at the measure of the stature of Christ's fullness".

Crushed and pressed in this vale of tears

The path is not always an easy one, as St Augustine's commentary on the psalm makes clear.  St Augustine started from the reference to the winepresses in the title to the psalm, and notes that the grapes seem to hang free and heavy on the vine, until the time when they are harvested and pressed.  So, too, he argues it is with us:

...Men of this kind, therefore, before they draw near to the service of God, enjoy in the world a kind of delicious liberty, like hanging grapes or olives: but as it is said, My son, when you draw near to the service of God, stand in judgment and fear, and make your soul ready for temptation: so each, as he draws near to the service of God, finds that he has come to the winepress; he shall undergo tribulation, shall be crushed, shall be pressed, not that he may perish in this world, but that he may flow down into the storehouses of God. 

He has the coverings of carnal desires stripped off from him, like grape-skins: for this has taken place in him in carnal desires, of which the Apostle speaks, Put ye off the old man, and put on the new man. All this is not done but by pressure: therefore the Churches of God of this time are called winepresses...

 But being placed under pressure, we are crushed for this purpose, that for our love by which we were borne towards those worldly, secular, temporal, unstable, and perishable things, having suffered in them, in this life, torments, and tribulations of pressures, and abundance of temptations, we may begin to seek that rest which is not of this life, nor of this earth; and the Lord becomes, as is written, a refuge for the poor man.

St Augustine urges us to cultivate the mindset that the riches of this world are but transitory:

What is, for the poor man? For him who is, as it were, destitute, without aid, without help, without anything on which he may rest, in earth. For to such poor men, God is present...The poor then are destitute of all this world's substance, for even though it abounds around them, they know how fleeting it is; and crying unto God, having nothing in this world with which they may delight themselves, and be held down, placed in abundant pressures and temptations, as if in winepresses, they flow down, having become oil or wine...

Wherefore, most beloved, as each can, make vows, and perform to the Lord God what each can: let no one look back, no one delight himself with his former interests, no one turn away from that which is before to that which is behind: let him run until he arrive: for we run not with the feet but with the desire...

Scriptural and liturgical uses

NT references	-
RB cursus	Matins Thursday II, 5
Monastic/(Roman) feasts etc	Corpus Christi; Transfiguration; All Saints; Commons of BVM, Dedication of a Church
Roman pre 1911	Matins Friday
Ambrosian
Brigittine
Maurist
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62:Friday Sext  . 1970:
Mass propers (EF)	Monday Lent 1, GR (8-9); Lent Ember Saturday, GR (8-9); Sunday Lent 3, CO (3-5); PP 14, IN (1, 9-10); September Ember Saturday GR (8-9)

Psalm 60: Christ our strong tower

Hunt of the Unicorn Annunciation (ca. 1500)
Joseph Zahavi/Morgan Library

Psalm 60 is the second of the psalms set for Wednesday's at Matins, and reminds us to put our trust in Christ.  St Alphonsus Liguouri comments on it that:

Full of confidence in the power of God, the psalmist prays to him to come to his aid. St. Jerome and St. Hilary say that all afflicted souls find here an excellent prayer which they may recite in time of tribulation.

 Psalm 60: Exaudi Deus (Matins Wednesday, I:2)

Vulgate	Douay-Rheims
In finem. In hymnis David.	Unto the end, in hymns, for David.
1  Exáudi, Deus, deprecatiónem meam : * inténde oratióni meæ.	2 Hear, O God, my supplication: be attentive to my prayer.
2  A fínibus terræ ad te clamávi : * dum anxiarétur cor meum, in petra exaltásti me.	3 To you have I cried from the ends of the earth: when my heart was in anguish, you have exalted me on a rock.
3  Deduxísti me, quia factus es spes mea : * turris fortitúdinis a fácie inimíci.	You have conducted me; 4 for you have been my hope; a tower of strength against the face of the enemy.
4  Inhabitábo in tabernáculo tuo in sæcula : * prótegar in velaménto alárum tuárum.	5 In your tabernacle I shall dwell for ever: I shall be protected under the covert of your wings.
5  Quóniam tu, Deus meus, exaudísti oratiónem meam : * dedísti hereditátem timéntibus nomen tuum.	6 For you, my God, have heard my prayer: you have given an inheritance to them that fear your name.
6  Dies super dies regis adjícies : * annos ejus usque in diem generatiónis et generatiónis.	7 You will add days to the days of the king: his years even to generation and generation.
7  Pérmanet in ætérnum in conspéctu Dei : * misericórdiam et veritátem ejus quis requíret?	8 He abides for ever in the sight of God: his mercy and truth who shall search?
8  Sic psalmum dicam nómini tuo in sæculum sæculi : * ut reddam vota mea de die in diem.	9 So will I sing a psalm to your name for ever and ever: that I may pay my vows from day to day.

Cassiodorus comments on the title of the psalm as follows:

...All know that unto the end indicates the Lord saviour, for that has now become sufficiently clear by explanation of it.  

In the hymns is a Greek expression and means "in praises", for the whole psalm will ring forth Christ's praises.  David denotes the Lord Saviour Himself, whose praise the Christian people, spread through the whole world, sings.  

 In terms of its content he says:

In the first part of the psalm the faithful people from the ends of the earth begs that its prayer be heard, so that in persevering in holy Church it may be protected by the covering of her wings.  In the second part it gives thanks that the loving God of pity has bestowed His inheritance on the just, and has consecrated His name for eternal glory.  Hence it promises to render continual praise to the Lord...   

Scriptural and liturgical uses of Psalm 60
  

NT references	Rev 11:18 (v6)
RB cursus	Wed Matins
Monastic/(Roman) feasts etc	All Saints; Common of Apostles; Sacred Heart
Roman pre 1911	Wed Matins
Ambrosian
Brigittine
Maurist
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62:Wed Compline  . 1970:
Mass propers (EF)	-

St Basil on Psalm 33: Many are the tribulations of the just

St Basil the Great's Homily on Psalm 33 is, I think, one of the great ones and it seems to me to be one of the two commentaries (the other being St Augustine) St Benedict drew on in constructing the Prologue to his Rule.

I may provide some more extracts from it in due course, but for now, as I was reading this commentary this morning, some of it seemed to me particularly helpful in relation to something someone said to me yesterday.

Psalm 33

15  Oculi Dómini super justos : * et aures ejus in preces eórum...	16 The eyes of the Lord are upon the just: and his ears unto their prayers...
17  Clamavérunt justi, et Dóminus exaudívit eos : * et ex ómnibus tribulatiónibus eórum liberávit eos.	18 The just cried, and the Lord heard them: and delivered them out of all their troubles...
18  Juxta est Dóminus iis, qui tribuláto sunt corde : * et húmiles spíritu salvábit.	19 The Lord is near unto them that are of a contrite heart: and he will save the humble of spirit.
19  Multæ tribulatiónes justórum : * et de ómnibus his liberábit eos Dóminus.	20 Many are the afflictions of the just; but out of them all will the Lord deliver them.
20  Custódit Dóminus ómnia ossa eórum : * unum ex his non conterétur...	The Lord keepeth all their bones, not one of them shall be broken..
22  Rédimet Dóminus ánimas servórum suórum : * et non delínquent omnes qui sperant in eo.	23 The Lord will redeem the souls of his servants: and none of them that trust in him shall offend.

St Basil: 

...the Lord also says to His disciples: 'In the world you have affliction. But take courage, I have overcome the world´. 

So that, whenever you see the just with diseases, with maimed bodies, suffering loss of possessions, enduring blows, disgraces, all defect and need of the necessities of life, remember that, 'Many are the afflictions of the just; but out of them all will the Lord deliver them. 

Overcoming adversity

And he who says the affliction is not proper to a just man says nothing else than that an adversary is not proper for the athlete. But, what occasions for crowns will the athlete have who does not struggle? 

Four times already in this Psalm it has been told in what manner the Lord delivers from affliction whomever He wishes to deliver. First, 'I sought the Lord, and he heard me; and he delivered me from all my troubles´. Second, 'This poor man cried, and the Lord heard him: and saved him out of all his troubles Third, 'The just cried, and the Lord heard them: and delivered them out of all their troubles.' And lastly, 'Many are the afflictions of the just; but out of them all will the Lord deliver them.

Is it necessary to hold fast to the word and to be satisfied with the thought which readily falls upon our ears, that these bones of the just, the props of the flesh, will not be broken because of the protection given to them by the Lord? Or, will only the bones of the just man who is alive and engaged in life be guarded unbroken? Or, when the bonds of the body have been loosened, will it happen that there will be no cause of breaking for the just man? 

Physical bodies vs spiritual bones

And truly, we have learned by experience that many bones of the just have been broken, when some among them handed themselves over to all forms of punishment for the sake of giving testimony for Christ. Already the persecutors have broken the legs of some and have frequently pierced hands and heads with nails. 

And yet, who will deny that of all, it is the most just who were brought to perfection in the testimony? 

Perhaps, just as the term man is used for the soul and the human mind, so also his members are similarly named in accordance with the members of the flesh; thus, frequently Scripture names the members of the inner man, for example, 'The eyes of a wise man are in his head that is, the hidden part of the wise man is foreseeing and farseeing. And again, it means equally the eyes both of the soul and of the flesh, not only in that saying which we have set forth, but also in the statement that 'the commandment of the Lord is lightsome and enlightening the eyes.'  

But, what should we say concerning this: 'He who has ears to hear, let him hear'?  It is evident, indeed, that some possess ears better able to hear the words of God. 

But, to those who do not have those ears, what does he say? 'Hear, ye deaf, and, ye blind, behold´ Also I opened my mouth, and panted’ and Thou hast broken the teeth of sinners.'  All these things were said in reference to the faculties which render service for spiritual food and spiritual doctrines. Such also is this saying, 'My bowels, my bowels are in pain’ and this, 'And the foot' of the wise man 'shall not stumble’. All such expressions are used in reference to the inner man.

According to the same reasoning there should also be certain bones of the inner man in which the bond of union and harmony of spiritual powers is collected. Just as the bones by their own firmness protect the tenderness of the flesh, so also in the Church there are some who through their own constancy are able to carry the infirmities of the weak. 

And as the bones are joined to each other through articulations by sinews and fastenings which have grown upon them, so also would be the bond of charity and peace, which achieves a certain natural junction and union of the spiritual bones in the Church of God. 

Heal me O Lord for my bones are troubled

Concerning those bones which have been loosened from the frame and have become, as it were, dislocated, the prophet says: 'Our bones are scattered by the side of hell.'  And, if at any time disturbance and agitation seizes upon them, he says in prayer: 'Heal me, O Lord, for my bones are troubled’.

When, however, they preserve their own systematic arrangement, protected by the Lord, not one of them will be broken, but they will be worthy to offer glory to God. For, he says: 'All my bones shall say: Lord, Lord, who is like to thee?' Do you know the nature of intellectual bones? Perhaps, in reference to the mystery of our resurrection, the Church might use this expression, 'All my bones shall say.' 

Indeed, it is said: 'Thus saith the Lord to these bones: Behold, I will send spirit of life into you, and I will lay sinews upon you, and will cause flesh to grow over you, and you shall live, and you shall know that I am the Lord’ So, these bones, having taken on life and giving thanks for their resurrection, will say, 'Lord, Lord, who is like to thee?'...

The Lord will redeem the souls of his servants

 'The Lord will redeem the souls of his servants: and none of them that trust in him shall offend. 'Since those who were created to serve the Lord were being held fast by the captivity of the enemy, He will redeem their souls by His precious blood. Therefore, no one of those who hope in Him will be found in sin. 

Psalm 33

Psalm 33

Benedícam Dóminum in omni témpore: * semper laus eius in ore meo.	I will bless the Lord alway; * his praise shall ever be in my mouth.
In Dómino laudábitur ánima mea : * áudiant mansuéti, et læténtur.	My soul shall make her boast in the Lord; * the humble shall hear thereof, and be glad.
Magnificáte Dóminum mecum : * et exaltémus nomen eius in idípsum.	O praise the Lord with me, * and let us magnify his Name together.
Exquisívi Dóminum, et exaudívit me : * et ex ómnibus tribulatiónibus meis erípuit me.	I sought the Lord, and he heard me; * yea, he delivered me out of all my troubles.
Accédite ad eum, et illuminámini : * et fácies vestræ non confundéntur.	Come ye unto him, and be enlightened; * and your faces shall not be ashamed.
Iste pauper clamávit, et Dóminus exaudívit eum : * et de ómnibus tribulatiónibus ejus salvávit eum.	Lo, the poor hath cried out, and the Lord heard him; * yea, and hath saved him out of all his troubles.
Immíttet Angelus Dómini in circúitu timéntium eum : * et erípiet eos.	The angel of the Lord shall tarry round about them that fear him, * and he shall deliver them.
Gustáte, et vidéte quóniam suávis est Dóminus : * beátus vir, qui sperat in eo.	O taste, and see that the Lord is gracious: * blessed is the man that trusteth in him.
Timéte Dóminum, omnes sancti eius : * quóniam non est inópia timéntibus eum.	O fear the Lord, ye that are his saints; * for they that fear him lack nothing.
Dívites eguérunt et esuriérunt : * inquiréntes autem Dóminum non minuéntur omni bono.	The rich have wanted, and have suffered hunger; * but they who seek the Lord shall want no manner of thing that is good.
Veníte, fílii, audíte me : * timórem Dómini docébo vos.	Come, ye children, and hearken unto me; * I will teach you the fear of the Lord.
Quis est homo qui vult vitam: * díligit dies vidére bonos?	What man is he that lusteth to live, * and would fain see good days?
Próhibe linguam tuam a malo : * et lábia tua ne loquántur dolum.	Keep thy tongue from evil, * and thy lips, that they speak no guile.
Divérte a malo, et fac bonum : * inquire pacem, et perséquere eam.	Eschew evil, and do good; * seek peace, and ensue it.
Oculi Dómini super iustos: * et aures eius in preces eórum.	The eyes of the Lord are over the righteous, * and his ears are open unto their prayers.
Vultus autem Dómini super faciéntes mala : * ut perdat de terra memóriam eórum.	The countenance of the Lord is against them that do evil, * to root out the remembrance of them from the earth.
Clamavérunt iusti, et Dóminus exaudívit eos: * et ex ómnibus tribulatiónibus eórum liberávit eos.	The righteous have cried out, and the Lord heard them, * and hath delivered them out of all their troubles.
Iuxta est Dóminus iis, qui tribuláto sunt corde : * et húmiles spíritu salvábit.	The Lord is nigh unto them that are of a contrite heart, * and will save such as be of an humble spirit.
Multæ tribulatiónes iustórum : * et de ómnibus his liberávit eos Dóminus.	Great are the troubles of the righteous; * but the Lord delivereth him out of all.
Custódit Dóminus ómnia ossa eórum : * unum ex his non conterétur.	He keepeth all his bones, * so that not one of them is broken.
Mors peccatórum péssima : * et qui odérunt iustum, delínquent.	But the death of the ungodly is most evil; * and they that hate the righteous shall be desolate.
Redimet Dóminus ánimas servórum suórum : * et non delínquent omnes qui sperant in eo.	The Lord shall redeem the souls of his servants; * and all they that put their trust in him shall not be destitute.

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

NT references	Heb 13:15 (1); Lk 1:46 (2); 1 Pet 2:3 (9); [??NV - Lk 1:53 (10)]; 1 Pet 3:10-12 (12); Jas 1:26 (13); Mt 5:9, Heb 12:14 (14);Mt 11:29-30 (18); 2 Tim 3:11, 12 (19); [ ??NV  - Jn 19:36 (v21)]
RB cursus	Monday Matins I, 2;
Monastic/(Roman) feasts etc	Sacred Heart I, 2; All Saints II, 3;Common of Several martyrs, apostles
Roman pre 1911	Monday Matins
Ambrosian
Brigittine
Maurist
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62: Wednesday Compline . 1970:
Mass propers (EF)	Lent Thurs I OF 7-8;  PP7, GR 5, 11; PP8, CO 8;  PP12, GR 1-2; PP 14, 7-8