Psalm 108: Overview

Psalm 108 is a imprecatory psalm, and thus has been omitted altogether from the modern Liturgy of the Hours.

St Alphonsus Liguori provided a summary of the debate as to who the imprecations are directed at:

Interpreters have given various explanations of this psalm. Some apply it to Saul giving vent to his anger against Doeg and those that resemble him. Others to David predicting in form of imprecation the chastisements reserved for Doeg and Achitophel, his enemies. Others, as Xavier Mattel, Mark Marius, and Louis Mingarella suppose that the imprecations are uttered against David and Jesus Christ by their enemies. But commonly the Fathers and the other interpreters regard these imprecations as pronounced against Judas and the other enemies of our Lord. This interpretation, which we follow, agrees especially with that of St. Augustine.

The Navarre Commentary provides a useful discussion of the interpretation of the psalm:

Set as it is here, Psalm 108 rounds off the entreaty made for the people (cf. Ps 107:6) with a plea for the psalmist's own salvation (Ps 108:26). God is extolled for saving both people and the person (cf. Ps 107:5; 108:31). As in Psalm 101 which is the counterpart of Psalm 108 in the group, Psalm 108 asks God to show mercy to a distressed member of the chosen people (cf. Ps 101:13; 108:26).

It begins with an appeal to God made by someone unjustly accused and despised (vv. 1-5). He calls on God to punish the wicked (vv. 6-15) and spells out what they have done wrong (vv. 16-20). Then the psalmist, who is poor and needy, asks the Lord to show him mercy (vv. 21-25). The psalm ends with a plea for help for the psalmist and vengeful punishment for his enemies (vv. 26-29)—and a promise to praise the Lord (vv. 30-31). 

One way to understand this psalm and its structure is to take it that the desires expressed in vv. 6-19 have to do with the false accusations levelled against the psalmist, and that v. 20 contains his response. This interpretation avoids attributing to the psalmist the sentiments expressed in those first verses. But one can also interpret it by taking vv. 6-15 as an accusation against the psalmist brought before a tribunal by some enemy (cf. vv. 2,4, 28-29) and that the psalmist is responding to this (w. 16-20) by exposing the wickedness of his accuser. In the latter case the words of the psalmist, which include standard expressions about forms of divine punishment, and which are a chilling imprecation, belong to a time when the fullness of Revelation lay in the future (with Christ) and the law of retaliation/vengeance was the order of the day.

 Persecution of an innocent person— someone, indeed, who loves his enemies (vv. 3,4)—was experienced at its worst by our Lord Jesus Christ; it caused him to cry out, "My soul is very sorrowful, even to death" (Mt 26:38). But our Lord's attitude to his persecutors shows what the new law of love involves: he asks God to forgive them, for they don't realize what they are doing (cf. Lk 23:34).

The text of the psalm

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm for David.
1 Deus, laudem meam ne tacúeris: * quia os peccatóris, et os dolósi super me apértum est.	O God be not silent in my praise: for the mouth of the wicked and the mouth of the deceitful man is opened against me.
2  Locúti sunt advérsum me lingua dolósa, et sermónibus ódii circumdedérunt me: * et expugnavérunt me gratis.	3 They have spoken against me with deceitful tongues; and they have compassed me about with words of hatred; and have fought against me without cause.
3  Pro eo ut me dilígerent, detrahébant mihi: * ego autem orábam.	4 Instead of making me a return of love, they detracted me: but I gave myself to prayer.
4  Et posuérunt advérsum me mala pro bonis: * et ódium pro dilectióne mea.	5 And they repaid me evil for good: and hatred for my love.
5  Constítue super eum peccatórem: * et diábolus stet a dextris ejus.	6 Set the sinner over him: and may the devil stand at his right hand.
6  Cum judicátur, éxeat condemnátus: * et orátio ejus fiat in peccátum.	7 When he is judged, may he go out condemned; and may his prayer be turned to sin.
7  Fiant dies ejus pauci: * et episcopátum ejus accípiat alter.	8 May his days be few: and his bishopric let another take.
8  Fiant fílii ejus órphani: * et uxor ejus vídua.	9 May his children be fatherless, and his wife a widow.
9  Nutántes transferántur fílii ejus, et mendícent: * et ejiciántur de habitatiónibus suis.	10 Let his children be carried about vagabonds, and beg; and let them be cast out of their dwellings.
10  Scrutétur fœnerátor omnem substántiam ejus: * et dirípiant aliéni labóres ejus.	11 May the usurer search all his substance: and let strangers plunder his labours.
11  Non sit illi adjútor: * nec sit qui misereátur pupíllis ejus.	12 May there be none to help him: nor none to pity his fatherless offspring.
12  Fiant nati ejus in intéritum: * in generatióne una deleátur nomen ejus.	13 May his posterity be cut off; in one generation may his name be blotted out.
13  In memóriam rédeat iníquitas patrum ejus in conspéctu Dómini: * et peccátum matris ejus non deleátur.	14 May the iniquity of his fathers be remembered in the sight of the Lord: and let not the sin of his mother be blotted out.
14  Fiant contra Dóminum semper, et dispéreat de terra memória eórum: * pro eo quod non est recordátus fácere misericórdiam.	15 May they be before the Lord continually, and let the memory of them perish from the earth: 16 Because he remembered not to show mercy,
15  Et persecútus est hóminem ínopem, et mendícum, * et compúnctum corde mortificáre.	17 but persecuted the poor man and the beggar; and the broken in heart, to put him to death.
16  Et diléxit maledictiónem, et véniet ei: * et nóluit benedictiónem, et elongábitur ab eo.	18 And he loved cursing, and it shall come unto him: and he would not have blessing, and it shall be far from him.
17  Et índuit maledictiónem sicut vestiméntum, * et intrávit sicut aqua in interióra ejus, et sicut óleum in óssibus ejus.	And he put on cursing, like a garment: and it went in like water into his entrails, and like oil in his bones.
18  Fiat ei sicut vestiméntum, quo operítur: * et sicut zona, qua semper præcíngitur.	19 May it be unto him like a garment which covers him; and like a girdle with which he is girded continually
19  Hoc opus eórum, qui détrahunt mihi apud Dóminum: * et qui loquúntur mala advérsus ánimam meam.	20 This is the work of them who detract me before the Lord; and who speak evils against my soul.
20  Et tu, Dómine, Dómine, fac mecum propter nomen tuum: * quia suávis est misericórdia tua.	21 But you, O Lord, do with me for your name's sake: because your mercy is sweet.
21  Líbera me quia egénus, et pauper ego sum: * et cor meum conturbátum est intra me.	Deliver me, 22 for I am poor and needy, and my heart is troubled within me.
22  Sicut umbra cum declínat, ablátus sum: * et excússus sum sicut locústæ.	23 I am taken away like the shadow when it declines: and I am shaken off as locusts.
23  Génua mea infirmáta sunt a jejúnio: * et caro mea immutáta est propter óleum.	24 My knees are weakened through fasting: and my flesh is changed for oil.
24  Et ego factus sum oppróbrium illis: * vidérunt me, et movérunt cápita sua.	25 And I have become a reproach to them: they saw me and they shaked their heads.
25  Adjuva me, Dómine, Deus meus: * salvum me fac secúndum misericórdiam tuam.	26 Help me, O Lord my God; save me; according to your mercy.
26  Et sciant quia manus tua hæc: * et tu, Dómine, fecísti eam.	27 And let them know that this is your hand: and that you, O Lord, have done it.
27  Maledícent illi, et tu benedíces: * qui insúrgunt in me, confundántur: servus autem tuus lætábitur.	28 They will curse and you will bless: let them that rise up against me be confounded: but your servant shall rejoice.
28  Induántur qui détrahunt mihi, pudóre: * et operiántur sicut deplóide confusióne sua.	29 Let them that detract me be clothed with shame: and let them be covered with their confusion as with a double cloak.
29  Confitébor Dómino nimis in ore meo: * et in médio multórum laudábo eum.	30 I will give great thanks to the Lord with my mouth: and in the midst of many I will praise him.
30  Quia ástitit a dextris páuperis, * ut salvam fáceret a persequéntibus ánimam meam.	31 Because he has stood at the right hand of the poor, to save my soul from persecutors.

Liturgical and Scriptural uses of the psalm

NT references	Acts 1:20 (7); Mt 27:39; Mk 15:29-30 (24); 1 Cor 4:12 (28)
RB cursus	Saturday matins II, 6
Responsories	Palm Sunday v2
Monastic/(Roman) feasts etc	-
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Saturday None. 1970: omitted because of imprecatory character
Mass propers (EF)	Lent 3 Wednesday OF (20)

Psalm 107: Overview

Psalm 107, said at Saturday Matins in the Benedictine Office, is entirely made up the verses of two others, with only minor differences in wording, viz Psalm 56 v8-12 = 107:1-5a, and Psalm 59: 6b-14 = 107:5b-14.

A composite psalm?

So is it merely merely derivative, or worth considering in its own right?

Unsurprisingly more than a few commentaries of the last two centuries haven't bothered providing a separate commentary on it.  But others, both old and new do see this as a genuinely distinctive work.

The New Jerome, for example, comments that:

"...Yet it is not simply a compilation of these two.  By skilful reuse of these earlier poems the psalmist creates a ps that speaks to the postexilic community." (p545)

And patristic era commentators took a similar view.  Cassiodorus, for example, saw great significance in the joining of the two psalms to create something new, the two sections of the psalms representing Christ speaking firstly in his human nature, and secondly in his divine.  He also suggested that the two parts showing how 'the action of the Lord made one Church of the two peoples'.

Praise and thanksgiving

St Alphonsus Liguori summarised the psalm as follows:

David consecrates this chant to giving thanks to God for his benefits, and to praying to him for victory over the Edomites. 

Cassiodorus provided a more expansive descriptionof the parts of the psalm:

As we have said, Christ the Lord speaks through the entire psalm.  In the first section, in His capacity as Man he addresses thanks of praise to the Father's glory, for by shouldering the wondrous secret of the passion He has risen into eternal glory.  In the second part He abases His humanity throughout, but also reveals the power of His majesty.  Thus you are to realise that there are two natures in the one Person of the Lord Christ.  It is not that Christ is split into two sons, as some people impiously maintain, but He speaks as one and the same Son of God now in the flesh which He assumed for us and now with the natures of God and man, and you will traverse the whole question without coming to grief.  As the Fathers briefly instruct us: "Allot the sufferings to the flesh, and the miracles to His divinity."

The text of the psalm

Vulgate	Douay-Rheims
Canticum Psalmi, ipsi David.	A canticle of a psalm for David himself.
1 Parátum cor meum, Deus, parátum cor meum: * cantábo, et psallam in glória mea.	My heart is ready, O God, my heart is ready: I will sing, and will give praise, with my glory.
2 Exsúrge, glória mea, exsúrge, psaltérium et cíthara: * exsúrgam dilúculo.	3 Arise, my glory; arise, psaltery and harp: I will arise in the morning early.
3 Confitébor tibi in pópulis, Dómine: * et psallam tibi in natiónibus.	4 I will praise you, O Lord, among the people: and I will sing unto you among the nations.
4 Quia magna est super cælos misericórdia tua: * et usque ad nubes véritas tua:	5 For your mercy is great above the heavens: and your truth even unto the clouds.
5 Exaltáre super cælos, Deus, et super omnem terram glória tua: * ut liberéntur dilécti tui.	6 Be exalted, O God, above the heavens, and your glory over all the earth: 7 That your beloved may be delivered.
6 Salvum fac déxtera tua, et exáudi me: * Deus locútus est in sancto suo:	Save with your right hand and hear me. 8 God has spoken in his holiness.
7 Exsultábo, et dívidam Síchimam: * et convállem tabernaculórum dimétiar.	I will rejoice, and I will divide Sichem and I will mete out the vale of tabernacles.
8 Meus est Gálaad, et meus est Manásses: * et Ephraim suscéptio cápitis mei.	9 Galaad is mine: and Manasses is mine and Ephraim the protection of my head.
9 Juda rex meus: * Moab lebes spei meæ.	Juda is my king: 10 Moab the pot of my hope
10 In Idumæam exténdam calceaméntum meum: * mihi alienígenæ amíci facti sunt	Over Edom I will stretch out my shoe: the aliens have become my friends.
11 Quis dedúcet me in civitátem munítam? * quis dedúcet me usque in Idumæam?	11 Who will bring me into the strong city? Who will lead me into Edom?
12 Nonne tu, Deus, qui repulísti nos, * et non exíbis, Deus, in virtútibus nostris?	12 Will not you, O God, who have cast us off? And will not you, O God, go forth with our armies?
13 Da nobis auxílium de tribulatióne: * quia vana salus hóminis.	13 O grant us help from trouble: for vain is the help of man.
14 In Deo faciémus virtútem: * et ipse ad níhilum dedúcet inimícos nostros.	14 Through God we shall do mightily: and he will bring our enemies to nothing.

Pope John Paul II on the psalm

Pope John Paul II gave a General audience on the psalm in May 2003:

Psalm 108[107], which has just been presented to us, is part of the sequence of Psalms in theLiturgy of Lauds, the topic of our catechesis. It has a characteristic which at first sight is surprising:  it is merely composed of two pre-existing psalm fragments fused together, one from Psalm 57[56] (vv. 8-12) and the other from Psalm 60[59] (vv. 7-14). The first fragment is reminiscent of a hymn, the second seems to be a supplication but includes a divine oracle which instils serenity and trust in the person praying.

This fusion gives rise to a new prayer, and this fact provides us with a model. Actually, the Christian liturgy frequently combines different biblical passages, transforming them into a new text destined to illuminate new situations. Yet the link with the original source is preserved. In practice, Psalm 108[107] - (but it is not the only one; for further proof, see Psalm 144[143]) - shows that Israel, already in the Old Testament, was re-using and bringing up-to-date the Word of God revealed.

The Psalm resulting from this fusion is therefore something more than the mere combination or juxtaposition of two pre-existing passages. Instead of beginning with a humble plea like Psalm 57[56]: "Be merciful to me, O God, be merciful to me" (v. 2), the new Psalm begins with a resolute announcement of praise to God: "My heart is steadfast, O God... I will sing praises..." (Ps 108 [107]: 2). This praise replaces the lament in the opening lines of another Psalm (cf. Ps 60[59]: 1-6), and thus becomes the basis of the following divine oracle (Ps 60[59]: 8-10 = Ps 108[107]: 8-10) and of the supplication that surrounds it (Ps 60[59]: 7, 11-14 = Ps 108[107]: 7, 11-14).

Hope and nightmare are blended to form the substance of the new prayer, the whole of which is intended to imbue confidence, even in the times of adversity which the entire community has experienced.

So the Psalm opens with a joyful hymn of praise. It is a morning song, accompanied by harp and lyre. (cf. Ps 108[107]: 3). The message is clear. At the centre it has the divine "love" and "faithfulness" (cf. v. 5): in Hebrew, hésed and 'emèt are typical words used to describe the loving fidelity of the Lord regarding the Covenant with his people. On the basis of this fidelity, the people are sure that God will never abandon them in the abyss of the void or of despair.

The Christian interpretation of this Psalm is particularly evocative. In v. 6, the Psalmist celebrates God's transcendent glory: "Be exalted (that is, "rise'), O God, above the heavens!". Commenting on this Psalm, Origen, the renowned third-century Christian writer, goes back to this sentence of Jesus: "And I, when I am lifted up from the earth, will draw all men to myself" (Jn 12: 32), referring to his crucifixion, whose result is described in the affirmation of the next verse: "that your beloved may be delivered" (Ps 108[107]: 7). Origin thus concludes: "What a marvellous meaning! The Lord was crucified and exalted so that his beloved might be delivered.... All we have asked for has come true: he has been lifted up and we have been delivered" (Origene-Gerolamo, 74 Omelie sul Libro dei Salmi, Milan 1993, p. 367).

Let us now move on to the second part of Psalm 108[107], a partial citation of Psalm 60[59], as has been said. In the midst of the anguish of Israel, who feels that God is absent and remote ("have you not rejected us, O God?": v. 12), is raised the voice of the oracle of the Lord which echoes in the temple (cf. vv. 8-10). In this revelation, God is presented as the judge and lord of all the holy land, from the city of Shechem to the Vale of Succoth beyond the Jordan, from the eastern regions of Gilead and Manasseh to the central-southern regions of Ephraim and Judah, reaching even to the subjugated but foreign territories of Moab, Edom and Philistia.

The divine lordship over the promised land is then proclaimed in colourful martial or juridical imagery. If the Lord reigns, there is nothing to fear: we are not tossed here and there by the evil forces of fate or chaos. Even in the darkest of moments there is always a superior plan that governs history.

This faith kindles the flame of hope. God, in any case, will point to a way out, that is, a "fortified city" set in the region of Edom. This means that despite their hardship and his silence, God will reveal himself anew to sustain and guide his people. Effective help can come from him alone, not from external military alliances, that is, the power of armies (cf. v. 13). Only with him will freedom be won, and we will do "valiantly" (v. 14).

With St Jerome, let us remember the last lesson of the Psalmist, interpreted in a Christian key: "No one must despair of this life. You have Christ, and you are still afraid? He will be our strength, our bread, our guide" (Breviarium in Psalmos, Ps CVII: PL 26, 1224).

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Saturday Matins II, 5
Monastic/(Roman) feasts etc	Easter, Sacred Heart
Responsories	Epiphanytide Wed v2-3
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Saturday Prime . 1970:
Mass propers (EF)	PP20, AL (1)

Psalm 105: Overview

 Psalm 105, which opens the second Nocturn of Saturday Matins in the Benedictine Office is a long psalms chronicling salvation history.  Divided into two parts, it focuses on the sins of the Israelites under Moses, and associates the reader with them, but ends with their repentance and a plea for God to save his people:

45  Salvos nos fac, Dómine, Deus noster: * et cóngrega nos de natiónibus:	47 Save us, O Lord, our God: and gather us from among the nations:
46  Ut confiteámur nómini sancto tuo: * et gloriémur in laude tua.	That we may give thanks to your holy name, and may glory in your praise.

St Alphonsus Liguori says on it:

The psalmist exhorts the Israelites to thank the Lord for all the wonders wrought in their behalf from the time that they left Egypt till the time of the Judges, and reproaches them for their ingratitude to the Lord. A matter of confusion for us Christians, who have received from God far greater benefits.

The text of the psalm

Vulgate	Douay-Rheims
Alleluja.
1 Confitémini Dómino, quóniam bonus: * quóniam in sæculum misericórdia ejus.	Give glory to the Lord, for he is good: for his mercy endures for ever.
2  Quis loquétur poténtias Dómini, * audítas fáciet omnes laudes ejus?	2 Who shall declare the powers of the Lord? Who shall set forth all his praises?
3  Beáti, qui custódiunt judícium, * et fáciunt justítiam in omni témpore.	3 Blessed are they that keep judgment, and do justice at all times.
4  Meménto nostri, Dómine, in beneplácito pópuli tui: * vísita nos in salutári tuo:	4 Remember us, O Lord, in the favour of your people: visit us with your salvation.
5  Ad vidéndum in bonitáte electórum tuórum, ad lætándum in lætítia gentis tuæ: * ut laudéris cum hereditáte tua.	5 That we may see the good of your chosen, that we may rejoice in the joy of your nation: that you may be praised with your inheritance.
6  Peccávimus cum pátribus nostris: * injúste égimus, iniquitátem fécimus.	6 We have sinned with our fathers: we have acted unjustly, we have wrought iniquity.
7  Patres nostri in Ægypto non intellexérunt mirabília tua: * non fuérunt mémores multitúdinis misericórdiæ tuæ.	7 Our fathers understood not your wonders in Egypt: they remembered not the multitude of your mercies:
8  Et irritavérunt ascendéntes in mare, * Mare Rubrum.	And they provoked to wrath going up to the sea, even the Red Sea.
9  Et salvávit eos propter nomen suum: * ut notam fáceret poténtiam suam.	8 And he saved them for his own name's sake: that he might make his power known.
10  Et incrépuit Mare Rubrum, et exsiccátum est, * et dedúxit eos in abyssis sicut in desérto.	9 And he rebuked the Red Sea and it was dried up: and he led them through the depths, as in a wilderness.
11  Et salvávit eos de manu odiéntium: * et redémit eos de manu inimíci.	10 And he saved them from the hand of them that hated them: and he redeemed them from the hand of the enemy.
12  Et opéruit aqua tribulántes eos: * unus ex eis non remánsit.	11 And the water covered them that afflicted them: there was not one of them left.
13  Et credidérunt verbis ejus: * et laudavérunt laudem ejus.	12 And they believed his words: and they sang his praises.
14  Cito fecérunt, oblíti sunt óperum ejus: * et non sustinuérunt consílium ejus.	13 They had quickly done, they forgot his works: and they waited not for his counsel.
15  Et concupiérunt concupiscéntiam in desérto: * et tentavérunt Deum in inaquóso.	14 And they coveted their desire in the desert: and they tempted God in the place without water.
16  Et dedit eis petitiónem ipsórum: * et misit saturitátem in ánimas eórum.	15 And he gave them their request: and sent fullness into their souls.
17  Et irritavérunt Móysen in castris: * Aaron, sanctum Dómini.	16 And they provoked Moses in the camp, Aaron the holy one of the Lord.
18  Apérta est terra, et deglutívit Dathan: * et opéruit super congregatiónem Abíron.	17 The earth opened and swallowed up Dathan: and covered the congregation of Abiron.
19  Et exársit ignis in synagóga eórum: * flamma combússit peccatóres.	17 The earth opened and swallowed up Dathan: and covered the congregation of Abiron.
20  Et fecérunt vítulum in Horeb: * et adoravérunt scúlptile.	19 They made also a calf in Horeb: and they adored the graven thing.
21  Et mutavérunt glóriam suam * in similitúdinem vítuli comedéntis fœnum.	20 And they changed their glory into the likeness of a calf that eats grass.
22  Oblíti sunt Deum, qui salvávit eos, * qui fecit magnália in Ægypto, mirabília in terra Cham: terribília in Mari Rubro.	21 They forgot God, who saved them, who had done great things in Egypt, 22 wondrous works in the land of Cham: terrible things in the Red Sea.
23  Et dixit ut dispérderet eos: * si non Móyses, eléctus ejus, stetísset in confractióne in conspéctu ejus:	23 And he said that he would destroy them: had not Moses his chosen stood before him in the breach:
24  Ut avérteret iram ejus ne dispérderet eos: * et pro níhilo habuérunt terram desiderábilem:	To turn away his wrath, lest he should destroy them. 24 And they set at nought the desirable land.
25  Non credidérunt verbo ejus, et murmuravérunt in tabernáculis suis: * non exaudiérunt vocem Dómini.	They believed not his word, 25 and they murmured in their tents: they hearkened not to the voice of the Lord.
26  Et elevávit manum suam super eos: * ut prostérneret eos in desérto:	26 And he lifted up his hand over them: to overthrow them in the desert;
27  Et ut dejíceret semen eórum in natiónibus: * et dispérgeret eos in regiónibus.	27 and to cast down their seed among the nations, and to scatter them in the countries.
28  Et initiáti sunt Beélphegor: * et comedérunt sacrifícia mortuórum.	28 They also were initiated to Beelphegor: and ate the sacrifices of the dead.
29  Et irritavérunt eum in adinventiónibus suis: * et multiplicáta est in eis ruína.	29 And they provoked him with their inventions: and destruction was multiplied among them.
30  Et stetit Phínees, et placávit: * et cessávit quassátio.	30 Then Phinees stood up, and pacified him: and the slaughter ceased.
31  Et reputátum est ei in justítiam: * in generatiónem et generatiónem usque in sempitérnum.	31 And it was reputed to him unto justice, to generation and generation for evermore.

(divisio)

Vulgate	Douay-Rheims
32  Et irritavérunt eum ad Aquas contradictiónis: * et vexátus est Móyses propter eos: quia exacerbavérunt spíritum ejus.	32 They provoked him also at the waters of contradiction: and Moses was afflicted for their sakes: 33 Because they exasperated his spirit.
33  Et distínxit in lábiis suis: * non disperdidérunt Gentes, quas dixit Dóminus illis.	And he distinguished with his lips. 34 They did not destroy the nations of which the Lord spoke unto them.
34  Et commísti sunt inter Gentes, et didicérunt ópera eórum: et serviérunt sculptílibus eórum: * et factum est illis in scándalum.	35 And they were mingled among the heathens, and learned their works: 36 And served their idols, and it became a stumbling block to them.
35  Et immolavérunt fílios suos, * et filias suas dæmóniis.	37 And they sacrificed their sons, and their daughters to devils.
36  Et effudérunt sánguinem innocéntem: * sánguinem filiórum suórum et filiárum suárum, quas sacrificavérunt sculptílibus Chánaan.	38 And they shed innocent blood: the blood of their sons and of their daughters which they sacrificed to the idols of Chanaan.
37  Et infécta est terra in sanguínibus, et contamináta est in opéribus eórum: * et fornicáti sunt in adinventiónibus suis.	And the land was polluted with blood, 39 and was defiled with their works: and they went aside after their own inventions.
38  Et irátus est furóre Dóminus in pópulum suum: * et abominátus est hereditátem suam.	40 And the Lord was exceedingly angry with his people: and he abhorred his inheritance.
39  Et trádidit eos in manus Géntium: * et domináti sunt eórum qui odérunt eos.	41 And he delivered them into the hands of the nations: and they that hated them had dominion over them.
40  Et tribulavérunt eos inimíci eórum, et humiliáti sunt sub mánibus eórum: * sæpe liberávit eos.	42 And their enemies afflicted them: and they were humbled under their hands: 43 Many times did he deliver them.
41  Ipsi autem exacerbavérunt eum in consílio suo: * et humiliáti sunt in iniquitátibus suis.	But they provoked him with their counsel: and they were brought low by their iniquities.
42  Et vidit, cum tribularéntur: * et audívit oratiónem eórum.	44 And he saw when they were in tribulation: and he heard their prayer.
43  Et memor fuit testaménti sui: * et pœnítuit eum secúndum multitúdinem misericórdiæ suæ.	45 And he was mindful of his covenant: and repented according to the multitude of his mercies.
44  Et dedit eos in misericórdias * in conspéctu ómnium qui céperant eos.	46 And he gave them unto mercies, in the sight of all those that had made them captives.
45  Salvos nos fac, Dómine, Deus noster: * et cóngrega nos de natiónibus:	47 Save us, O Lord, our God: and gather us from among the nations:
46  Ut confiteámur nómini sancto tuo: * et gloriémur in laude tua.	That we may give thanks to your holy name, and may glory in your praise.
47  Benedíctus Dóminus, Deus Israël, a sæculo et usque in sæculum: * et dicet omnis pópulus: Fiat, fiat.	48 Blessed be the Lord the God of Israel, from everlasting to everlasting: and let all the people say: So be it, so be it.

Scriptural and liturgical uses of the psalm

 

NT references	Mk 4: 35-41; Lk 1:71 (7-9); Rev 16:12 (10); 1 Cor 10:1-6 (14); Rom 1:23 (19)
RB cursus	Saturday Matins NII
Monastic feasts etc	I Vespers of Advent 2 Mag ant (4-5), 5321 AN 5471 (4)
Responsories	7565 (47)
Roman pre 1911	Saturday matins
Roman post 1911	1911-62: Saturday matins  1970: Advent, Christmas, Lent and Eastertide only
Mass propers (EF)	Easter Vigil, AL (1), also PS 117, 106 Greater and Lesser litanies AL (1), also PS 117, 106 Lent 2 – TR (1-4) [IN Advent, Triplex 29, v 1-5]