fthc Ckntenary Oitbu. THE COMPLETE WORKS OF Saint Alphonsus de Liguori, Doctor of the Church, Bishop of Saint Agatha^ and Founder of the Congregation of the Masi Holy Redeemer. TRANSLATED FROM THE ITALIAN. EDITED BY G- ZR I M Priest of the Congregation of the Most Holy Redeemer. THE ASCETICAL WORKS. Volume XIV. The Divine Office. EXPLANATION OF THE PSALMS AND CANTICLES. THE APOSTOLIC BENEDICTION. RNDE PATER: Memoriam gloriosi Congregationis SS. Redemptoris Fundatoris, centesimo, ab ejus obitu, adventante anno, pio et admodum opportuno consilio recolere aggressus es, dum omnia ipsius opera anglice vertenda, et typis edenda curasti. Summus itaque Pontifex, cui tum S. Doctoris exaltatio, tum fidelium utilitas summopere cordi est libentissime excepit 9 volumina huc usque edita, qua» Ei offerre voluisti. Ac dum meritas Tibi laudes de hac perutili tua cura præbet, et gratias de filiali oblatione agit, Benedictionem, quam tuis obsequentissimis litteris petiisti, Emi quoque archiepiscopi Baltimorensis commendationi obsecundans, ex intimo corde impertiit. Hæc ad Te deferens fausta cuncta ac felicia a Domino Tibi adprecor. Paternitatis Tuæ, Addictissimus, M. CARD. RAMPOLLA. Romae, dic 4 Junii, 1888. TRANSLATION. Reverend Father : As the centenary of the death of the illustrious Founder of the Congrega­ tion of the Most Holy Redeemer drew near, you conceived the pious and appropriate plan of shedding a new lustre on his memory by translating all his works into English and publishing them. The Holy Father, therefore, who has at heart the spiritual advancement of the faithful, as well as the exaltation of the holy Doctor, has most graciously accepted the nine volumes thus far published, which you wished to present to him. While bestowing upon you well-deserved praise for your useful labor, and thanking you for the gift inspired by your filial love, he gives you from his heart the blessing which you humbly asked for in your letter, complying also with the request of the Most Rev. Archbishop of Baltimore. As the bearer of this’ I wish you all happiness in the Lord. I am, Reverend Sir, Your obedient servant, M. CARD. RAMPOLLA. Rome, June 4,1888. JTIic Centenary Edition. The Divine Office. Explanation of the Psalms and Canticles. Doctor of the Church. EDITED BY REV. EUGENE GRIMM, Priest of the Congregation of the Most Holy Redeemer. .SECOND EDITION BKA-a ! U fflIIS UNIVERSITY UBRAHIES NEW YORK, CINCINNATI, CHICAGO : Printers to the Holy Apostolic See. R. WASHBOURNE, 18 Paternoster Row, London. M. H. GILL & SON, 50 Upper O’Connell Street, Dublin. APPROBATION. By virtue of the authority granted me by the Most Rev. Nicholas Mauron, Superior-General of the Congregation of the Most Holy Redeemer, I hereby sanction the publication of the work entitled the “Divine Office,” etc., which is Volume XIV. of the new and complete edition in English of the works of St. Alphonsus de Liguori, called “ The Centenary Edition.” Elias Fred. Schauer, Sup Prov. Baltimorensis. Baltimore, Md., March 25, 1889. Lili 83941 Copyright, 1889, by Elias Frederick Schauer. : 1 CONTENTS. page u Notice,............................................................................................ Dedication to His Holiness Clement XIV................................. i5 Introduction. I. General idea of the Psalms,................................................... A compendium of the Old Testament. 17. A prophetic history of the New Testament, 17. An admirable book of prayer, 17. II. The aim and plan of this work,.............................................. IS Simple translation of easy verses, 18. The Vulgate, 19. Actual inferiority of the Hebrew text, 19. Superiority and authenticity of the Vulgate, 20. Insufficiency of all other versions, 20. Practical aim of this work, 20. HI. The author of the Psalms......................................................... David the principal author of the Psalms, 21. All the psalms arc inspired, 22. IV. The superiority of the Vulgate................................................ The Hebrew text very much altered, 22. Two old Latin translations of the Psalms, 23. The Vulgate alone de­ clared to be authentic, 23. The Vulgate agrees with the Septuagint version, 24. Agreement of the breviary with the Vulgate, 24. V. The titles of the Psalms,........................................................ 24 Insolvable difficulties on the subject of titles, 24. VI. The composition of the Psalms,......................................... 25 The psalms composed in verse, 25. Impossibility of de­ termining the metre.............................. 25 VII. The recitation of the Office,................................................... 26 The great importance of the divine Office as regards the faithful, 26. The divine Office specially important to priests, 26. What treasures of grace one finds in the Office, 27. What happiness is enjoyed in reciting the Office, 27. Contents. 6 explanation of the psalms and canticles. Sunday at Matins. PAGE PSALM XCIV. Venite, exultemus Domino, .... I. Beatus vir, qui non abiit......................... II. Quare fremuerunt gentes,.................... III. Domine, quid multiplicati sunt, . . . VI. Domine, ne in furore tuo . . . miserere, VII. Domine Deus meus, ......................... VIII. Domine, Dominus noster, .... IX. Confitebor tibi . . .; narrabo, . . . X. In Domino confido,.............................. XI. Salvum me fac, Domine,.................... XII. Usquequo, Domine............................... XIII. Dixit insipiens . . . in studiis suis, XIV. Domine, quis habitabit............................ XV. Conserva me, Domine............................ XVI. Exaudi, Domine, justitiam meam, . XVII Diligam te, Domine,......................... XVIII. Coeli en arrant gloriam Dei, .... XIX. Exaudiat te Dominus,......................... XX. Domine, in virtute tua............................ 29 SI 34 39 41 43 46 49 55 57 58 59 61 62 64 68 75 78 80 Monday at Matins. XXVI. Dominus illuminatio mea,.................... XXVII. Ad te, Domine, clamabo,.................... XXV11I. Afferte Domino, filii Dei,.................... XXIX. Exaltabo te, Domine,......................... XXX. In te Domine speravi,......................... XXXI. Beati, quorum remissæ sunt iniquitates, XXXII. Exultatc justi in Domino,.................... XXXIII. Benedicam Dominum,......................... XXXIV. Judica, Domine, nocentes me, . . . XXXV Dixit injustus, ut delinquat, .... XXXVI. Noli æmulari in malignantibus, . XXXVII. Domine ne in furore tuo . . . Quoniam, 83 85 88 9θ 93 97 100 102 105 109 112 118 XXXVIII, XXXIX. XL. XLI. Tuesday at Matins. Dixi: Custodiam vias meas, Expcctans expectavi Dominum, Beatus, qui intelligit super egenum, Quemadmodum desiderat cervus' f · · · * > I2I I24 I29 I32 Contents. pace PSA LM XLIII. XLIV. XLV. XLVI. XLVII. XLVII I. XLIX. LI. LII. LIV. LV. LVI. LVII. LVIII. LIX. LX. LXI. LXIII. LXV. LXVII. LXVIII. LXIX. LXX. LXXI LXX1L LXXIII. LXXIV. LXXV. LXXVI. LXXVII. LXXVIII. LXXIX. Deus, auribus nostris audivimus, Eructavit cor meum verbum bonum, Deus noster, refugium et virtus, . . Omnes gentes, plaudite manibus, Magnus Dominus, et laudabilis nimis, Audite hæc omnes gentes, . Deus deorum, Dominus locutus est, Quid gloriaris in malitia, .... 135 I38 I42 144 146 148 ii2 156 Wednesday at Matins. Dixit insipiens ... in iniquitatibus, . Exaudi, Deus, orationem meam, et me, Miserere mei, Deus, quoniam, . . Miserere mei, Deus, miserere mei, . . Si vere utique justitiam loquimini, . . Eripe me de inimicis meis...................... Deus, repulisti nos,............................... Exaudi, Deus, deprecationem meam, . Nonne Deo subjecta erit anima mea? . Exaudi, Deus, orationem meam, cum, Jubilate Deo, omnis terra, psalmum, . Exurgat Deus et dissipentur................... I59 159 163 165 167 169 I72 174 176 177 179 1S1 Thursday at Matins. Salvum me fac, Deus,......................... Deus, in adjutorium meum intende, In te, Domine, speravi,..................... Deus, judicium tuum regi da, . . . Quam bonus Israel Deus......................... Ut quid, Deus, repulisti in finem ? . . Confitebimur tibi, Deus........................... Notus in Judæa Deus............................... Voce mea ad Dominum . . ad Deum, Attendite, popule meus, legem meam, . Deus, venerunt Gentes,.......................... Qui regis Israel, intende,.................... Friday LXXX. LXXXI. LXXXII. LXXXIII. at 1S9 194 IQS 199 204 209 214 217 219 Matins. Exultate Deo, adjutori nostro, . Deus stetit in synagoga deorum, Deus, quis similis erit tibi ? . . Quam dilecta tabernacula tua, . . . . . . . . 242 245 246 249 Contents. 8 PSALM PAGE LXXIV. LXXXV. LXXXVI. LXXXVII. LXXXVIII. XCIII. XCV. XCVI. Benedixisti, Domine, terram tuam, ......................... 252 Inclina, Domine, aurem tuam,................................... 255 Fundamenta ejus in montibus sanctis,......................... 258 Domine Deus salutis meæ,........................................ 260 Misericordias Domini,..................................................264 Deus ultionum, Dominus,............................................. 275 Cantate Domino, . . . cantate....................................... 278 Dominus regnavit; exultet terra,.............................. 281 XCVII. XCVI II. XCIX. C. CI. CII. CI II. CIV. CV. CVI. CVII. CVIII, Saturday at Matins. Cantate Domino; . . . quia,........................................ 283 Dominus regnavit, irascantur populi,......................... 284 Jubilate Deo, omnis terra; servite,.............................. 286 Misericordiam et judicium cantabo tibi......................... 287 Domine, exaudi, ... et clamor meus......................... 289 Benedic, anima mea; ... et omnia,................ 294 Benedic, anima mea: . . . Domine Deus, . . . 297 Confitemini Domino, et invocate................................... 303 Confitemini Domino . . . quis loquetur, .... 310 Confitemini Domino . . . Dicant........................ 319 Paratum cor meum, Deus............................................... 324 Deus, laudem meam ne tacueris.................................... 326 Sunday at Lauds. XCII. Dominus regnavit, decorem indutus est, .... 333 XCIX. Jubilate Deo, omnis terra; servite, .... 286, 334 LXII. Deus, Deus, meus, ad te de luce vigilo, .... 334 LXVI. Deus misereatur nostri,................................................. 336 Canticle of the Three Children. Benedicite....................................... 337 CXLVIII. Laudate Dominum de coelis........................................... 339 CXLIX. Cantate Domino; . . . laus ejus................................... 342 CL. Laudate Dominum in sanctus ejus,..............................343 Canticle of Zachary. Benedictus Dominus,...................................344 Monday at Lauds. L. Miserere mei, Deus, secundum...................................... 346 V. Verba mea auribus percipe, Domine,.................... 351 Canticle of the Prophet Isaias. Confitebor tibi, Domine, . . . 353 Tuesday at Lauds. XLII, Judica me, Deus, et discerne,.................................. 355 Canticle of Ezechias. Ego dixi,.....................................................356 Contents. Wednesday at g Lauds. PSALM PAGE LX IV. Te decet hymnus, Deus, in Sion,............................ 360 Canticle of Anna, Mother of Samuel. Exultavit cor meum, . . 362 ' Thursday at Lauds. LXXXIX. Domine, refugium factus es nobis,.............................. 365 Canticle of Moses. Cantemus Domino,............................................. fvey Friday at Lauds. CXLII. Domine, exaudi; . . . auribus percipe, .... 374 Canticle of Habacuc. Domine, audivi,............................................. 376 Saturday at Lauds. XCL Bonum est confiteri Domino,........................................ 385 Canticle of Moses. Aud;te, cœli,........................................................388 PRIME, TERCE, SEXT, NONE. LI 11. Deus, in nomine tuo salvum me fac............................... 397 CXVII. Confitemini Domino . . . Dicat nunc, .... 39S XXIII. Domini est terra, et plenitudo ejus,........................403 XXIV. Ad te, Domine, levavi animam meam........................... 405 XXV. Judica me, Domine, quoniam ego,.............................. 409 XXII. Dominus regit me, et nihil mihi deerit......................... 411 XXL Deus, Deus meus, respice in me.....................................4’3 CXVIII. Beati immaculati in via,............................................. 42θ Sunday at Vespers. CIX. Dixit Dominus Domino meo,................................... 446 CX. Confitebor tibi, ... in concilio justorum, . . . 451 CXI. Beatus vir qui timet Dominum,................................... 453 CXII. Laudate, pueri, Dominum,........................................ 455 CXIII. In exitu Israel de Ægypto................................................ 456 Canticle of the Blessed Virgin Mary. Magnificat,..........................459 CXIV. CXV. CXVL CXIX. CXX. Monday at X^espers. Dilcxi, quoniam exaudiet Dominus,......................... 462 Credidi, propter quod locutus sum, ......................... 463 Laudate Dominum, omnes gentes.................................. 465 Ad Dominum, cum tribularer, clamavi, .... 465 Levavi oculos meos in montes,................................... 466 Contents. ΙΟ Tuesday at Vespers. CXXI. CXXII. CXXin. CXXIV. CXXV. PAGK Lætatus sum in his quæ dicta sunt mihi......................... 4(lS Ad te levavi oculos meos,............................................. 4f,9 Nisi quia Dominus erat in nobis.....................................47° Qui confidunt in Domino,............................................. 47° In convertendo Dominus captivitatem, . . . . 471 Wednesday at \zespers. CXXVI. CXXVII. CXXVIII. CXXIX. CXXX. Nisi Dominus ædificaverit domum................................. 473 Beati omnes qui timent Dominum,.............................. 474 Sæpe expugnaverunt me,.............................................475 De profundis clamavi ad te,........................................ 477 Domine, non est exaltatum cor meum, .... 478 CXXXI. ICXXXI. CXXXIV. CXXXV. CXXXVI. Thursday at Vespers. Memento, Domine, David,...............................479 Ecce quam bonum.................................................. 482 Laudate nomen Domini,................................... 483 Confitemini Domino . . . Confitemini ,. . . . 485 Super flumina Babylonis, illic sedimus,.... 487 CXXXVII. CXXXVIII. CXXXIX. CXL. CXLI. Friday at Vespers. Confitebor tibi, . . . quoniam audisti, .... 489 Domine, probasti me......................................................491 Eripe me, Domine, ab homine malo,......................... 495 Domine, clamavi ad te, ............................................ 497 Voce mea ad Dominum; . . . ad Dominum, . . 499 CXL1II. CXLIV. CXLV. CXLVI. CXLV II. Saturday at Vespers. Benedictus Dominus Deus meus, Exaltabo te, Deus meus Rex,.................... -Lauda, anima mea, Dominum, . . . . Lauda Dominum, quoniam,.................... Lauda, Jerusalem, Dominum, Compline. IV. Cum invocarem, exaudivit me Deus, XXX. In te, Domine, speravi, . XC. Qui habitat in adjutorio Altissimi, CXXXIII Ecce nunc benedicite Dominum................. Canticle of Simeon. Nunc dimittis, . . • . . 501 503 505 507 508 . . . . . 510 512 512 516 516 • 519 Index, NOTICE. St. Alphonsus was seventy-eight years old when in 1774 he published his Translation of the Psalms and Canticles of the Divine Office. This difficult work, composed at so ad­ vanced an age, amidst sufferings almost continual, and numerous occupations, excited at Naples the admiration of learned men. According to Canon Massa, professor of theology and ecclesi­ astical examiner, the author in his work explains so skilfully the sense and the obscure passages of the psalms, that without taking anything from the purity of the inspired word he aids both the heart and the mind of those that read it. The Holy J See has frequently praised and recommended all the works of St. Alphonsus; but the decree of March 23, 1871, which con­ ferred on St. Alphonsus the title of Doctor of the Church, makes special mention of this work, speaking of it as one of his most useful and salutary works. The decree says: “He [St. Alphonsus] has made clear dark passages of the Holy Scriptures, both in his ascetic writings, which are freighted with a celestial odor, and in a most salutary commentar}’, in which, for the nourishment of piety and the instruction of the soul, he has given expositions of the Psalms, as well as of the Canticles, for the benefit especially of those obliged to its reci­ tation.” Our holy author wished above all to give, not an explana­ tion, but, as the title expresses it, a translation of the psalms, so that even those that do not understand Latin mav avail themselves of it; and he thus proceeds in his work: He takes each verse of the psalms separately, and gives of it a more or less extended paraphrase, which is accompanied or inter­ spersed by diverse explanations. We have judged it proper, and even necessary, to modify this method in the present volume; namely, we have given in parallel columns the Latin I2 Notice. text and the English translation. * Below the psalms we have placed the explanations that are given by the holy author, and at the bottom of the page foot-notes are here and there added whenever they were found to be necessary. It must be re­ marked that all the foot-notes have been added by the French translator, the Rev. Father Dujardin, C.SS. R., upon whose work the present translation is based. By the kind permission of the Rev. T. Livius, C.SS.R., we have freely used his translation in the preparation of this volume.—Ed. * We have adopted the Douay Aversion of the Psalms, as published by D. & J. Sadlier & Co., New York, under the direction of Dr. John Gilmary Shea, with the approbation of the late Cardinal McCloskey. Œfje EJivine (Dffice. EXPLANATION OF THE PSALMS AND CANTICLES. Bcbiciition to Ijis holiness (Clement tljc fourteenth. Most Holy Father: It is to your Holiness that I present this book. To whom could I more justly dedicate it than to the supreme head of the Church—to him who holds on earth the place of Jesus Christ? In this work, composed in the last years of my life, when my infirmities warn me of approaching death, I undertake to explain the psalms of David, the recitation of which, after the administration of the sacraments and the preaching of the divine word, is the holiest occupation of persons consecrated to God ; for by reciting here below the divine Office, they are associated with the angels, who celebrate in heaven the glory of the Saviour. I will not here enlarge upon the many encomiums that your Holiness deserves in so many respects; in order not to offend your modesty, I refrain from praising so many virtues that shine forth before the whole world, and especially your morti­ fied life, your detachment from the bonds of flesh and blood and from human considerations. But it is impossible for me not to exalt the prudence, of which your Holiness has given so glorious a proof by taking measures, so full of wisdom, whereby you have sought to calm the agitation caused by a diversity oi opinion among those who are otherwise devoted to the welfare of the Church. I venture to hope that your Holiness will receive my work, which, it seems to me, all those that recite the divine Office may advantageously use; for among them there arc found some who, from their little knowledge of the Latin tongue, do not understand the words and still less the sense of the psalms; and this all the more because the greater number of them presents even to the learned insoluble difficulties. It is true that many have undertaken to explain this part of our holy books; but, written in Latin and in a lofty style, their works are not so 16 Dedication to his Holiness Clement XIV. generally useful as they might be. For th.’s reason I have made it my study to render as clear as possible the thought of the psalmist, so that priests and religious, in reciting the breviary, may understand well what they say, and may consequently re­ cite it with more attention. I lay, then, this my book at the feet of your Holiness, beggingyou to correct it, if it merits correction, and to bless it if you think that it will produce some good among souls. Hum­ bly prostrate at the throne of your Holiness, I kiss your feet, while at the same time I humbly ask your holy benediction, and declare myself Ever the very humble, devoted, avd obedient son and servant of your Holiness, Alphonsus Maria, Bishop of St. Agatha of the Goths. Introbttction. I. General Idea of the Psalms. A Compendium of the Old Testament. In the preface to his commentary on the psalms, Cardinal Bellarmine says that the psalter is a compendium of the Old Testament. In fact, all that Moses has written concerning the Hebrew people and the law, all that the prophets have an­ nounced after him, we find in the chants of David, as St. Augustine observes: “The book of psalms contains all that the other canonical books contain as useful to souls; it is like an immense treasure in which each one finds, to his own greatest advantage, the riches of heavenly doctrine.”* Every one that pays but slight attention will ascertain that the psalms abound in divine lights, in holy maxims, in fervent prayers, without count­ ing the many prophecies that David alone gives us, particularly in relation to the redemption wrought by Jesus Christ. A Prophetic History of the New Testament. Let one read on this subject psalms IL, XV., XXL, XLV., LXVIIL, and also other psalms: in them are clearly predicted the reign of Jesus Christ, his birth, his preaching, his miracles, his Passion, his resurrection, his ascension into heaven, and the establishment of his Church, as he himself declared to his dis­ ciples: All things must needs be fulfilled, which are written in the law of Moses, and in the Prophets, and in the Psalms, concerning MeP An admirable Book of Prayers. Moreover, in these inspired pages are everywhere found senti­ ments of divine love, acts of patience, of humility, of meekness, 1 “Psalmorum liber, quæcumque utilia sunt ex omnibus (Libris ca­ nonicis) continet, et communis quidam bonæ doctrinæ thesaurus est, apte singulis necessaria subministrans.”—Praf, in Ps. 2 “ Quoniam necesse est impleri omnia quæ scripta sunt in Lege Moysi, et Prophetis, et Psalmis de me.”—Luke, xxiv. 44. ι8 Introduction. of forgetfulness of injuries, of strength of soul, and of confi­ dence in God. In reciting, therefore, the divine Office every one should apply to himself the sentiments and the acts of the royal prophet—sentiments of holy fear, of confidence in God, of thanksgiving; acts of good desires, of humility, of offering of one’s self; of love, of praise; and especially all the prayers that he addresses to the Lord to obtain the pardon of his sins, as well as to obtain light and the help necessary for salvation. If God requires that in the whole Church these psalms should be re­ cited, he certainly wishes that every one, while reciting them should apply to his own soul the acts and the prayers that David made for himself. Again, when we meet with a prayer that the psalmist addressed to God for the entire Hebrew people, we should have in view the Christian people. So also when the royal prophet speaks of his enemies—this being oftenest understood, according to the literal sense, of his many persecutors—we should think of the evil spirits, who are indeed our worst enemies, since they seek to deprive us of the life of the soul rather than of the life of the body. II. The Aim and Plan of this Work. Many of the psalms are easy to understand ; but many others are difficult and obscure. Hence, to render the reading of them intelligible and profitable to the faithful, the holy Fathers em­ ployed every means—dogmatical interpretations, moral expla­ nations, eloquent preaching, and even expositions easily under­ stood by persons of ordinary intelligence. Simple Translation of Easy Verses. For my part, this is what I have proposed to do in the present >rk: In regard to those verses that arc more easy, I shall conV myself with giving a simple translation, in order that those sc duty it is to recite the breviary may acquit themselves it with so much more pious attention and spiritual profit, I while grasping better the meaning of the words, they may more penetrated with the heavenly maxims and holy affec­ tons that are contained in the psalms. Oh, how great is the merit of a single Office recited with devotion ! Introduction, τ9 Explanation of Difficult Verses according to the Vulgate. But now in regard to obscure passages, I must acknowledge that when I undertook this work it seemed to me to offer no difficulty, considering that I had taken care to supply myself with a large number of excellent commentators. I had made a mistake; for when I set to work it appeared to me extremely difficult and most laborious: often, in fact, I saw myself stopped short, being embarrassed and undecided among so many dif­ ferent explanations given by the commentators. Sometimes, having spent whole hours in consulting different authors about a text, I remained more perplexed than ever when I found so many opinions opposed to one another. Finally, not to aban­ don my undertaking altogether, I resolved not to give all the explanations furnished by interpreters, nor all the questions raised by the learned, but simply to propose the interpretation that should appear to me more generally adopted and most conformable to our Vulgate. This is the rule that I have fol­ lowed. The Vulgate. As to the Vulgate. Xavier Mattei, in hie translation of the psalms, a translation into verse which is scientific, and which has caused him much labor, observes that modern critics, especially Protestants, every time that they meet with a ver­ sion different from that of the Vulgate, eagerly adopt it with­ out examining whether or not it be preferable. Actual Inferiority of the Hebrew Text. There is no doubt that the Hebrew text, being the original text, deserves, when considered by itself, to be preferred to all the versions; but the learned generally agree in saying that the original Hebrew is no longer perfectly exact. Indeed. Sal­ meron, Morinus, and others teach that the Jews have altered it out of hatred to Christianity; many, with Bellarmine, think that many errors crept in through ignorance, or by the negli­ gence of copyists. It should especially be remarked, that after the fifth century the Jewish doctors, called Masorites,1 have 1 The writers of the Masora, a Jewish critical work on the text of the Hebrew Scriptures, composed by several learned rabbis of the school of Tiberias, in the eighth and ninth centuries.—Ed. 20 Introduction. added to the Hebrew text signs that one never had seen, that is, points that should have taken the place of vowels, and that became the occasion of numerous equivocations and discordant interpretations. Superiority and Authenticity of the Vulgate. The Council of Trent, therefore, did not wish to do for the Hebrew text what it did for the Latin text of the Vulgate; for the latter it has declared to be authentic by presenting it as exempt from all error, at least in what concerns the dogmas of faith and moral precepts. Hence, in his dissertation on the transmission and preservation of the holy Scriptures, Xavier Mattei concludes that, there being given no matter what He­ brew passage or text, and the Vulgate not agreeing with it, one should keep to the Vulgate : “Not,” he adds, “that this version is more authentic than the Hebrew text, but because it may be believed, on the one hand, that the passage in question is no longer to be found in the Hebrew as it was there primitively; and on the other hand, that this primitive text is found exactly reproduced in the Vulgate—the only version that has merited to be approved by the Church.” Insufficiency of all other Versions. Moreover, let every one be persuaded that there are in many psalms many verses so obscure, that notwithstanding all the care that one bestows upon them, one will never understand their meaning without the special assistance of God. Practical Aim of this Work. Some, no doubt, will say to me that it is useless to explain the psalms after so many illustrious interpreters have done so. I declare, however, that it has not been useless as far as I my­ self am concerned; since, in consequence of this w’ork, I recite my breviary with much more attention than formerly when there were many passages that I did not understand ; I hope that the same may happen to many other persons. In order, therefore, to aid as much as possible those who must recite the Office, I have resolved to follow, not the order of the psalms, but that of the breviary. Introduction. 21 III. The Author of the Psalms. There at first present themselves certain preliminary ques­ tions which sacred interpreters discuss among themselves; namely, the authorship of the psalms ; to which of three texts— Hebrew, Greek, Latin—one should give the preference; the titles of the psalms ; their composition,—that is to say, whether they were composed in verse or in prose. On all these contro­ verted points I only wish to set forth in a few words the opin­ ions most generally received, leaving to the reader the task of further continuing his studies in order to find out the truth so far as it may be ascertainable. David the Principal Author of the Psalms. That the holy king David is the author at least of a great part of the psalms, one cannot deny; for the Bible shows us the Lcvites occupied in the Temple chanting the psalms, of which David is declared the author: And the priests stood in their offices : and the Levites with the instruments of music of the Lord, which king David made to praise the Lord ; because His mercy endureth forever, singing the hymns of David by their ministry.1 Several Fathers of the Church, as St. Augustine,3 St.John Chrysostom, Theodoret,3 and others, recognized David as the sole author of the whole psalter; but St. Hilary,4 St. Athanasius,6 St. Isidore of Pelusium, etc., are of opinion that many of the psalms have another origin, particulari y those that bear in their titles the names of different personages, such as Asaph, Idithun, Ethan, etc. “We ascribe these inspired hymns," says St. Jerome, “to the authors whose names appear in the titles.” 6 It is true, St. Augustine and Theodoret give us these different names as the names of the singers, and not as those of the authors. But St. Jerome, maintaining his opinion, replies: “We know that it is an error to look upon David as 1 “ Stabant Levitæ in organis carminum Domini, quæ fecit David rex ad laudandum Dominum : Quoniam in aeternum misericordia ejus ; hymnos David canentes per manus suas.”—2 Par. vii. 6. 2 De Civit. Dei, 1. xvii. c, 14. 3 Prof. in Ps. 4 In Libr. Ps. prol. 5 Syn. S. Script. 1. 13. 6 “ Psalmos omnes eorum testamur auctorum qui ponuntur in titulis.” —Prcef. in Ps. juxta hebr. verit. 22 Introduction. the author of the whole psalter, to the exclusion of the persons mentioned in the titles."1 St. Augustine himself, explaining the title of the first of the psalms, does not hesitate to say that “not all are David’s." * Hence we may rightly conclude with Dorn Calmet3 and most of the interpreters, that David com­ posed not all but the greater number of the psalms. All the Psalms are Inspired. “ Moreover,” says Theodoret, with much wisdom, “what ad­ vantage can it be to me to know the different authors? for it is certain that all have written under the inspiration of the Holy Ghost.”4 St. Gregory the Great expresses beautifully the same thought: “Since we regard the Holy Ghost as the author of the psalms, to ask then what hand has written them, is it not the same as asking when reading a letter what pen has been used in writing it?”5 Indeed, we read these inspired pages and we know that all are divine ;* what does it then matter what pen has formed the letters ? IV. The Superiority of the Vulgate. It is certainly with the Hebrew text, as being the original text, that all the versions of the psalms should be made to agree. The Hebrew Text very much Altered. But as we have already said, this rule is actually no longer sure, for the Hebrew text, as it exists at the present day, is full of faults, due to the negligence of copyists or to the incorrect­ ness of printers; add to this that the Rabbinists have invented those vowel points that have caused so many ambiguities and even errors. Hence it follows: (i) That among the inter- ’ “ Sciamus errare eos qui omnes Psalmos David arbitrantur, et non eorum quonim nominibus inscripti sunt.”—F./>. au shalt rule them with 9. Reges eos in virga ferrea, et tamquam vas figuli confrin­ a rod of iron, and shalt break ges eos. them in pieces like a potter s vessel. 10. And now O ve kings un10. Et nunc reges intclligite : erudimini qui judicatis ter­ derstand : receive instruction ram. you that judge the earth. 11. Servite Domino in ti­ 11. Serve ye the Lord with more: et exultatc ei cum tre­ fear: and rejoice unto him with trembling. more. 12. Embrace discipline, lest 12. Apprehendite discipli­ nam, nequando irascatur Do­ at any time the Lord be angry, minus, et pereatis de via justa. and you perish from the just way. 13. When his wrath shall be 13. Cum exarserit in brevi ira ejus, beati omnes, qui con­ kindled in a short time, blessed fidunt in eo. are all they that shall trust in h i m. 1. This verse predicts that it will be in vain that so many enemies conspire against the Messias. St. Jerome translates the words Fremuerunt and Meditati sunt in the future tense; but Bellarminc rightly says that here the version of the Vul­ gate, which agrees with the Septuagint, should be preferred: for in the Acts of the Apostles, as we have seen, the two verbs arc in the past tense. The words “ Meditati sunt inania—they have devised vain things,” arc used, because these enemies while endeavoring to destroy the kingdom of Christ only co­ operated in its establishment. 2. “Deges ... et principes." By these kings and princes are meant not only Herod, Pilate, and the chief priests of the Jews, but also all the emperors and all the kings of the Gentiles who have persecuted the Church of Jesus Christ. ‘. Idversus Dominum, 36 Sunday at Matins. et adversus Christum ejus." The prophet intimates thereby that the enemies in persecuting Christ have also made war against God; for the Messias, by his miracles had proved that he was the Son of God. As to the first word of the verse, “Astiterunt," according to the sense of the Hebrew text, it is properly to be understood of the counsel that the Jews took among them­ selves to compass the arrest and the death of Jesus Christ. 3. David makes the enemies of God and of Christ speak here. They say: Let us free ourselves from their rule and their laws. “Jugum." Instead of jugum ipsorum—their yoke, St. Jerome has laqueos corum—their snares. The wicked hate the laws of God; they regard them only as a yoke, and as insupportable chains. 4. David announces that God will dissipate and confound all the plots of his enemies, and will turn their designs to ridicule. This was accomplished by the destruction of idolatry, the dispersion of the Jews, and the conversion of the Gentiles to the faith. 5. God spoke to the wicked, and confounded them, not by words, but by the terrible punishments that he inflicted on them. “In ira sua, et in furore suo." We here observe that God never does anything in anger, as men do when they act through passion and with trouble of mind; for the Lord disposes and does everything with moderation and in tranquillity. “Thou judgest with tranquillity—Cum tranquillitate judicas" ( Wisd. xii. 18). Hence, when one reads in Scripture that God becomes angry, we are to understand that he chastises sinners, not to conduct them to eternal salvation, as he often does in regard to some whom he chastises in order to bring them to repent­ ance, but only that he is chastising them solely to punish them, and to give free course to his justice. 6. “Ego autem constitutus sum Rex ab co super Sion, montent sanctum ejus.” Here it is Jesus Christ that speaks; he will say to them: I have been made king, not by men, but by God, my Father, over his holy mountain of Sion; that is to say, over his Church, which, as St. Augustine says, was prefigured by the city of Jerusalem, of which Mount Sion was the principal part, and most beloved by God. “ Pradicans praceptum ejus.” This means: I have been appointed king that I might publish his commandment. According to the Hebrew we here read : Nar- Psalm /I., First Nocturn and Psalter. rabo ad decretum—I will declare for a decree. Substantially, the words Prœceptum and Decretum signify the same thing; namely, the decree whereby God established the kingdom of Jesus Christ to be propagated throughout the world. The terms of the decree are as follows (see verse 7) : 7. “ Filius meus es tu, ego hodie genui te." The literal sense of this word of the eternal Father, in the mind of the Holy Ghost, is threefold, as Cardinal Bellarmine and Menochius well remark. The first sense is that of the eternal generation of Jesus Christ as the Word and the eternal Son of God, according to what St. Paul writes: “Being made so much better than the angels, as he hath inherited a more excellent name than thev. For to * which of the angels hath he said at any time : Thou art My Son, to-day have I begotten Thee?—Tanto melior Angelis effec­ tus, quanto differentius firce illis nomen hereditavit cum enim dixit aliquando Angelorum : Filius meus es tu, ego hodie genui te Τ' (Heb. i. 4.) Hence St. Augustine rightly says that this passage is to be understood literally of the eternal generation by which the Word was from all eternity begotten by the Father, in con­ tradistinction to the angels who are the ministers of God created in time. We read the words: Hodie genui te—To-day have I begotten Thee; “Hodie”—To-day, because eternity is an actual duration, without beginning and without end. as St. Augustine well explains, speaking of this psalm: “In eternity nothing is either past or future, but only the present; because whatever is eternal, always is.—In œternitate, nee firateritum quidquam est, nec futurum, sed fircesens tantum ; quia, quidquid ceternum est, sonfier est." Bossuet (Suppl, in Ps. ii. 7) says that it would be difficult to find in the psalms a passage in which Jesus Christ is more expressly affirmed to be the true Son of God. The second literal sense refers to the resurrection of Jesus Christ, according to what we read in the Acts of the Apostles: “And we declare unto you that the promise which was made to our fathers, this same God hath fulfilled to our children, raising up Jesus again, as in the sacred psalm also is written : Thou art My Son, this day have 1 begotten Thee.— Ft nos vobis annuntiamus eam quee ad patres nostros repromissio facta est : Quoniam hanc Deus adimplevit fit is nostris, resusci­ tans fesum, sicut et in Psalmo secundo scriptum est : Filius meus es tu, ego hodie genui te" (Act, xiii. 32, 33)· Tlie resurrection is, Sunday at Matins. 38 in fact, a certain regeneration, according to what we read in St. Matthew: “In the regeneration, when the Son of Man shall sit, etc.—In regeneratione cum sederit Filius hominis,” etc. {Matt. xix. 28). The third sense, also literal, has reference to the tem­ poral generation of Jesus Christ according to the flesh. Such is the opinion of St. Cyprian {Testim. adv. Jud. 1. 2. c 8), and of St. Fulgentius {Contra Arian, resp. 3) ; this is well confirmed by these words of the Apostle: “So Christ also did not glorify himself that he might be made a high-priest: but he that said unto him: Thou art My Son, this day have I begotten Thee.— Sic ct Christus non semetipsum clarifieανit, ut Pontifex fieret ; sed qui locutus est ad eum : Filius meus es tu, ego hodie genui te” {Heb. v. 5). In the Introit of the first Mass of Christmas the Church applies the quoted words of this psalm to the mystery of the day. We here add that the holy Fathers understand these words of Isaias: “Who shall declare his generation?— Generationem ejus quis enarrabit? {Is. liii. 8), as referring not only to the divine generation, but also to the human generation of Jesus Christ. 8. The eternal Father continues: Since Thou art my Son by nature, it is just that Thou shouldst have dominion over all the nations and over the whole earth, as Thy inheritance and pos­ session.—St. Augustine understands this of the spiritual power that Jesus Christ has over the Church, which through his merits was to be spread through the entire world, according to what our Saviour has himself said: “All power is given to me in heaven and on earth—Data est mihi omnis potestas in cœlo et in terra” {Matt, xxviii. 18). 9. This is understood of the power that Jesus Christ has to reward the good and to punish the wicked as easily as the potter can break with a rod of iron his vessels of clay. The rod of iron signifies, moreover, the righteous and inflexible jus­ tice of Jesus Christ, which no one can resist. 10. That is to say: You, then, who arc kings, and as such exercise the office of judges on earth, understand what is your duty, and learn to perform it well.1 11. "Exsultate ei cum fremore.” St. Augustine thus com­ ments on these words : “In rejoicing, that we give thanks; in 1 Wc may add: Acknowledge the king and the supreme Judge whom God places over you, and think of serving him only. r Λ y 1 Psalm III., First Nocturn and Psalter. 39 trembling, lest we fall.—In exsultatione, ut gratias agamus, in tremore, ne cadamus" {In Ps. 1. η. 4). By the word Timore, ac­ cording to the Hebrew, we understand the piety of the children towards their father; that is to say, that fdial love with w’hich kings and judges should serve God. The verse may therefore be thus explained: Serve the Lord with filial fear and with joy, hoping for reward if you observe justice, and fearing punish­ ment if you do not observe it. 12. This verse signifies: Accept lovingly the law of God, and observe it, lest he be angry with you if you do not observe it, and lest he permit you to stray from the path of justice. 13. Unhappy those that wound justice and that arc the cause why God becomes angry with them and hastens to punish them. Happy, on the contrary, are those that trust in God, be­ cause he will give them light and strength which they will need in order not to stray from the right path. Psalm III. of the First Nocturn. This psalm has for its title: Psalmus Davidx cum fugeret a facie Absalonis filii sui—David flying before his son Absalom. It was therefore to David fleeing from the persecutions of the unfortunate Absalom that is commonly applied the literal sense of this psalm. But in the mystical sense, according to St. Jerome, St. Augustine, Bede, Thcodoret, and others, David here represents Jesus Christ considered in his Passion and in his resurrection. We would here once more remark on the subject of the enemies from whom the royal prophet endured persecution, that all the psalms when they speak literally are to be understood mystically of all the internal and external enemies, especially of our most powerful and most dangerous enemies,—I mean the devils who are plotting against our eternal salvation. 1. Why, O Lord, are they 1. Domine quid multiplicati sunt qui tribulant me? multi multiplied that afflict me? insurgunt adversum me. many are they who rise up against me. 2. Many say to my soul : 2. Multi dicunt animæ meæ : Non est salus ipsi in Deo ejus. There is no salvation for him in his God. 1 Bellarminc observes that David is here in the dative case, as is proved by the Greek version; consequently these words signify: Psalmus a Deo inspiratus Davidi—A psalm inspired by God into David. He adds that the principal object that the Holy Ghost had in view appears to be Jesus Christ himself, of whom David was the figure. 40 Sunday at Matins. 3. Tu autem Domine sus3. But thou O Lord art my ceptor meus es, gloria mea, et protector, my glory, and the exaltans caput meum. lifter up of my head. 4. Voce mea ad Dominum 4. I have cried to the Lord clamavi : et exaudivit me de with my voice : and he hath monte sancto suo. heard me from his holy hill. 5. Ego dormivi, et soporatus 5. I have slept and have sum : et exurrexi, quia Domi- taken my rest : and I have nus suscepit me. risen up, because the Lord hath protected me. 6. Non timebo millia populi 6. 1 will not fear thousands circumdantis me: exurge Do- of the people surrounding me: mine salvum me fac, Deus arise, C) Lord ; save me, O my incus. God. 7. Quoniam tu percussisti 7. For thou hast struck all omnes adversantes mihi sine them who are my adversaries causa : dentes peccatorum con- without cause: thou hast trivisti. broken the teeth of sinners. 8. Domini est salus : et super 8. Salvation is of the Lord: populum tuum benedictio tua. and thy blessing is upon thy people. 2. They tell me that there is no salvation for me, although I trust in my God. “ 1psi . . . EJus." According to the Greek, these pronouns are masculine. Striking features of resemblance : David is betrayed by Achitophel, who ends by hanging himself (2 Kings, xvii. 23); Jesus Christ is betrayed by Judas, who ends in the same way. David is persecuted by his own people ; Jesus hears the Jews crying out to Pilate : “ Away with him, away with him, crucify him. . . . We have no king but Caesar.—Tolle, crucifige cum. . . . Non habemus regem, nisi Casarem' {John, xix. 15). David hears these words: “There is no salvation for him in his God.—Non est salus ipsi in Deo ejus." Jesus hears these other words: “He trusteth in God; let him now deliver him if he will have him.—Confidit in Deo; liberet nunc, si vult eum" {Matt, xxvii. 43). 3. “Gloria mea, et exaltans caput meum." That is to say: “ Thou art the cause of my glory ; it is Thou that consolest me: 1 walked with my head bowed down under the weight of sorrows, and Thou hast now enabled me to lift it up again with joy. 4. “ De monte sancto suo." That is, from his high heaven. 5. This verse means: In the midst of persecution I took a Psalm IV.. First Nocturn ; VI. of Psalter. 41 tranquil and sweet repose; then I awoke and arose without disquietude, seeing that the Lord had taken me under his pro­ tection.—These are words that mystically apply to Jesus Christ when he wished to be stretched on the cross and there give up his life, and then wished to rise again from the dead by the power of his divinity. 7. “Percussisti omnes adversantes mihi sine causa." Ac­ cording to the Hebrew, we translate: Percussisti omnes hostes meos in maxilla. The Septuagint, however, have: Sine causa. Bellarmine thinks that the Septuagint have been able to trans­ late thus, because the Hebrew text, which they used, was more correct than that which we have. 8. “Domini est salus." According to the Hebrew, it is Domino salus. That is, salvation should be referred to God, and it is only from him that we should hope for it. Salvation is the blessing gives to his servants; for to bless o that the Lord o on the part of God means to do good. Psalm IV. of the First Nocturn, which is Psalm VI. of the Psalter. According to the most probable opinion of the learned, this psalm, taken in the literal sense, properly refers to the penitence of David. Hence it is, conclusively, the prayer of the sinner who fears the blows of the divine justice, and who strives to become reconciled with his God. It is the first of the Penitential Psalms. 1. O Lord rebuke me not 1. Domine, nc in furore tuo arguas me, neque in ira tua in thy indignation, nor chastise me in thy wrath. corripias me. 2. Have mercy on me O 2. xMisererc mei Domine quoniam infirmus sum : sana Lord, for I am weak : heal me, me Domine, quoniam contur­ O Lord, for my bones are troubled. bata sunt ossa mea. 3. And my soul is troubled 3. Et anima mea turbata est valde: sed tu Domine usque- exceedingly : but thou, O Lord, how long? quo ? 4. Turn to me, O Lord, and 4. Convertere Domine, et eripe animam meam : salvum deliver my soul : O save me me fac propter misericordiam for thy mercy’s sake. tuam. 5. For there is no one in 5. Quoniam non est in morte qui memor sit tui : in inferno death, that is mindful of thee: and who shall confess to thee autem quis confitebitur tibi ? in hell ? 6. I have labored in my 6. Laboravi in gemitu meo, 42 Sunday at Matins. lavabo per singulas noctes lec­ groaning, every night I will tum meum : lacrymis meis wash my bed : I will water my stratum meum rigabo. couch with my tears. 7. Turbatus est a furore 7. My eye is troubled oculus meus: inveteravi inter through indignation : I have omnes inimicos meos. grown old amongst all my ene­ mies. 8. Discedite a me omnes, 8. Depart from me, all ye qui operamini iniquitatem : workers of iniquity: for the quoniam exaudivit Dominus Lord hath heard the voice of vocem fletus mei. my weeping. 9. Exaudivit Dominus de­ 9. The Lord hath heard my precationem meam, Dominus supplication, the Lord hath orationem meam suscepit. received my prayer. 10. Erubescant, et contur­ 10. Let all my enemies be bentur vehementer omnes in­ ashamed, and be very much imici mei : convertantur et troubled : let them be turned erubescant valde velociter. back, and be ashamed very speedily. I. This verse signifies: O Lord, punish me if Thou wilt, but not in Thy anger; that is to say: Chastise me as a father and not as a judge. Not to be punished here on earth after I have offended Thee would be to me the greatest punishment. I beg Thee, then, to punish me here below, in order that I may amend, and may avoid eternal death.—(See what is said on this point in Ps. ii. 5.) 2. “ Infirmus sum; sana me, Domine, quoniam conturbata sunt ossa mea." Have pity on me, O Lord ! I am full of infir­ mities; heal me by strengthening me with Thy grace; for my very bones arc troubled, that is, arc trembling with weakness. 3. That is to say: My soul also is troubled, and much more so than my body ; how long wilt Thou delay to come to my assistance ? 4. “ Eripe animam meam." Deliver my soul from the many miseries and perils that surround it. “ Salvum me fac propter misericordiam tuam." Save me through Thy pure mercy; for 1 deserve nothing but punishment and hell itself. 5. “In morte.” In eternal death. 7. I have conceived great indignation against myself when considering the deformity of my sins, and when seeing myself growing old in the midst of my enemies, which arc my vices and my bad habits.’ 1 To these we add the devils and sinners who have led him to offend Psalm P., First Nocturn ; VI/. of Psalter. 43 8. "Qui operamini iniquitatem." would also pervert me. Psalm V. of the Perverse enemies, who First Nocturn, which is Psalm VIE of the Psalter. Addressing himself to God, David represents to him his innocence and at the same time the anguish of his heart; this was at the time of the persecution that he had to endure from Saul or from Absalom— more probably from Saul. The holy king exhorts at the same time his enemies to be converted, and predicts to them the chastisement of heaven if they are not converted.1 1. Domine Deus meus in te speravi : salvum me fac ex omnibus persequentibus me, et libera me. 2. Nequando rapiat ut leo animam meam, dum non est qui redimat, neque qui salvum faciat. 3. Domine Deus meus si feci istud, si est iniquitas in mani­ bus meis : 4. Si reddidi retribuentibus mihi mala, decidam merito ab inimicis meis inanis. 1. O Lord my God, in thee have I put my trust : save me from all them that persecute me, and deliver me. 2. Lest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save. 3. O Lord my God, if I have done this thing, if there be iniquity in my hands: 4. If I have rendered to them that repaid me evils, let me de­ servedly fall empty before my enemies. 5. Persequatur inimicus ani­ 5. Let the enemy pursue my mam meam, et comprehendat, soul, and take it, and tread et conculcet in terra vitam down my life on the earth, meam, et gloriam meam in pul­ and bring down my glory to verem deducat. the dust. 6. Exurge Domine in ira 6. Rise up, C) Lord, in thy tua: et exaltare in finibus in­ anger: and be thou exalted in imicorum meorum. the borders of mv enemies. 7. Et exurge Domine Deus 7. And arise, O Lord my meus in praecepto quod man­ God, in the precept which dasti : et synagoga populorum thou hast commanded: and circumdabit te. a congregation of people shall surround thee. God, and from whom he has resolved to keep aloof (v. S). Hence, penetrated with a true contrition, he feels in his heart that God hears him (v. 9); and he is filled with confidence and joy. 1 In the prophetical sense, says Bellarmine, David represents the person of Jesus Christ, and that of all the just who are calumniated and persecuted. 44 Sunday at Matins. 8. Et propter hanc in altum regredere: Dominus judicat populos. 9. Judica me Domine secun­ dum justitiam meam, et secun­ dum innocentiam meam super me. 10. Consumetur nequitia peccatorum, et diriges justum, scrutans corda et renes Deus. adjutorium meum a Domino, qui salvos facit rectos corde. 12. Deus judex justus, for­ tis, et patiens: numquid iras­ citur per singulos dies? 13. Nisi conversi fueritis, gladium suum vibrabit : arcum suum tetendit, et paravit illum. 11. Justum 14. Et in eo paravit vasa mortis, sagittas suas ardenti­ bus effecit. 15. Ecce parturiit injusti­ tiam : concepit dolorem, et peperit iniquitatem. 16. Lacum aperuit, et effodit eum : et incidit in foveam quam fecit. 17. Convertetur dolor ejus in caput ejus : et in verticem ipsius iniquitas ejus descendet. 18. Confitebor Domino se­ cundum justitiam ejus: et psallam nomini Domini altissimi. 8. And for their sakes return thou on high. The Lord judgeth the peoples. 9. Judge me, O Lord, ac­ cording to my justice, and ac­ cording· to my innocence in me. 10. The wickedness of sin­ ners shall be brought to naught, and thou shalt direct the just ; the searcher of hearts and reins is God. 11. Just is my help from the Lord, who saveth the upright of heart. 12. God is a just judge, strong and patient : is he angry every day ? 13. Except you will be con­ verted, he will brandish his sword : he hath bent his bow, and made it ready. 14. And in it he hath pre­ pared the instruments of death, lie hath made ready his arrows for them that burn. 15. Behold he hath been in labor with injustice: he hath conceived sorrow, and brought forth iniquity. 16. He hath opened a pit and dug it : and he is fallen into the hole he made. 17. His sorrow shall be turned on his own head : and his iniquity shall come down upon his crown. 18. I will give glory to the Lord according to his justice : and will sing to the name of the Lord the most high. 2. “Animam meam." My soul, or my life. 3. “ Si feci istud" If I have done the wrong that is laid to my charge. This may mean that the enemies of David accused him of having wished to usurp the throne of Saul. 5. “ Conculcet in terra vitam meam." May he trample with Psalm I7., First Noc tierη ; VII. of Psalter. 45 his feet the earth stained with my blood in the place where he will take away my life.’ 6. This verse means: But if I am innocent, O Lord! show forth Thy just anger by punishing my enemies as they deserve. We should not here reproach David with having asked to be revenged upon his enemies; for we must understand him either as speaking in a prophetic manner, announcing the chastise­ ments with which God would punish them, or as praying to God to send them temporal punishment that they may amend themselves. 7. “ In prcecepto quod mandasti.” That is to say: My God, arise in order to save innocence, according to the precept that Thou hast given to men to defend the innocent. " Synagoga populorum.” According to the Hebrew, Congregatio tribuum : The congregation of the tribes. That is to say: And then all the people shall gather around Thee, to praise the justice of Thy judgments. 8. “ Dominus judicat populos.” It belongs to Thee, as the Lord of the universe, to judge the people. 10. The astuteness of sinners shall not avail them ; for Thou who art God, and who knowest the secrets of their hearts, well knowest how to direct the just man, so that he may escape their snares. 11. The Lord will not fail to give me his just help; for he saves those that act with an upright heart. 12. “ Justus, fortis, et patiens; numquid irascitur per singulos dies?” It must be here observed that the Hebrew presents another sense, namely, Justus et fortis, et comminans (irascens') tota die. Hence, according to the present Hebrew text, we read that God threatens or is angry every day ; in the Vulgate, on the contrary, it is said that God does not threaten and is not angry every day. The version of the Septuagint12 agrees with the Vulgate, and with Bellarmine I prefer to adhere to it for the reason already given, namely, that it is believed that the Hebrew text of the time of the Septuagint was more correct than that which we now have; the more so since, as Bellarmine 1 There is in this verse a remarkable gradation. 2 The literal translation of the Greek is: Justus, et /ortis, et patiens, et non iram adducens omni die. Sunday at Matins. 46 remarks, the sense as given in the Vulgate agrees better with the following verse. 13. This verse, united with the preceding one, signifies that God is not always angry and in the mind of punishing sinners as they deserve; but when they are obstinate and will not be converted, he will draw his sword and will punish them accord­ ing to his justice; for this reason he always holds in readiness and has bent his bow to let fly the arrow of his just vengeance. 14. “ Vasa mortis.” That is to say : The weapons that bring death.’ “ Sagittas suas ardentibus effecit." By this is meant thunderbolts ; such is precisely the explanation given by St. Jerome: Sagittas suas ad comburendum ignitas effecit: Ile hath set his arrows on fire to burn. 15. “ Concepit dolorem, et pepcrit iniquitatem." The sinner first conceives grief in his heart, that is, hatred against the just man, called grief, because it afflicts the soul of him who cher­ ishes it; then he gives birth to iniquity by seeking to oppress the person whom he hates {Job, xv. 35 ; Is. lix. 4). 16. He has opened and dug a precipice, or a covered trap; but God has permitted that he should himself fall into it. 17. The evil that he wished to cause others shall descend upon himself. 18. Conclusion : As for myself, I will praise the justice of the Lord. Psalm VI. of the First Nocturn, which is Psalm VIII. of the Psalter. This psalm is a canticle composed in praise of the power, wisdom, and goodness of God, and especially of his goodness towards man. The multitude of the benefits received from God is therefore the sub­ ject of this psalm. Thus it is commonly understood by commentators. Nevertheless there arc some who, on the authority of a passage of St. Paul {Hcb. ii. 9), apply it not without probability to the person of Jesus Christ. 1. Domine Dominus noster, 1. O Lord, our Lord, how quam admirabile est nomen admirable is thy name in the tuum in universa terra! whole earth ! 2. Quoniam elevata est mag­ 2. For thy magnificence is nificentia tua super coelos. elevated above the heavens. 1 In holy Scripture the word Vas often means instrument. Psalm Ixx. 24; Is. xxii. 24: Jer. 1. 25 and li. 20.) (See Psalm VI, First Noct urn; VIII. of Psalter, Af] 3. Ex ore infantium et lactentium perfecisti laudem propter inimicos tuos, ut de­ struas inimicum et ultorem. 4. Quoniam videbo coelos tuos, opera digitorum tuorum : lunam et stellas, quæ tu fun­ dasti. 5. Quid est homo, quod, me­ mor es ejus? aut filius hominis, quoniam visitas eum? 6. Minuisti cum paulo minus ab Angelis, gloria et honore coronasti eum : et constituisti eum super opera manuum tuaru m. 7. Omnia subjecisti sub ped­ ibus ejus, oves et boves uni­ versas: insuper et pecora campi. 8. Volucres cœli. et pisces maris, qui perambulant semi­ tas maris. 9. Domine Dominus noster, quam admirabile est nomen tuum in universa terra! 3. Out of the mouth of in­ fants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger. 4. For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded. 5. What is man that thou art mindful of him? or the son of man that thou visitest him ? 6. Thou hast made him a little less than the angels, thou hast crowned him with glory and honor: and hast set him over the works of thy hands. 7. Thou hast subjected all things under his feet, all sheep and oxen : moreover the beasts also of the fields. 8. The birds of the air, and the fishes of the sea, that pass through the paths of the sea. 9. () Lord, our Lord, how ad­ mirable is thy name in all the earth ! 2. “ Super cados." Above the heavens, since the whole world cannot contain it. 3. “ Inimicum et ultorem." Satan Thy principal enemy, and the avenger of all Thy enemies. Some explain this verse, not ac­ cording to the Vulgate, which has followed the Septuagint, but according to the Hebrew text, which instead of Perfecisti lau­ dem—Thou hast perfected praise—signifies: Fundastifortitudi­ nem—Thou hast ordained strength. But be this as it may, we have translated it as is to be seen above: Even the very infants at the breast praise Thee perfectly, and confound Thy enemies. We must not depart from this interpretation, which is conform­ able to the Vulgate; for Jesus Christ himself rendered it au­ thentic when after his entry into Jerusalem the children were heard to cry out: Hosanna Filio David—Hosanna to the Son of David ! When the Pharisees murmured at this praise offered to our Lord, he said to them : “Nunquam legistis, quia: Ex ore infantium et lactentium perfecisti laudem?—Yea, have you never 4S Sunday at Matins. read. Out of the mouth of infants and of sucklings thou hast perfected praise?” xxi. 16.) We do not read the words: Fundasti fortitudinem—Thou hast ordained strength. Xavier Mattei justly observes that in all the passages of the psalter, or of any other book of the Old Testament, which arc cited in the New Testament according to the version of the Septuagint, this version should be regarded as true and incontestable; and that if the Hebrew text differs from it, it should be cor­ rected according to the Septuagint version. He adds that it is temerity to interpret such passages in a sense different from that given to them in the New Testament, excepting only certain passages that the Church has otherwise explained according to the Hebrew text, and that are susceptible of divers literal inter­ pretations. 4, 5. That is to say; When I consider the marvels that Thou hast wrought in favor of man, how can I refrain from praising Thee and from crying out: What is man, for whom Thou hast so great mindfulness, and whom Thou dost favor with Thy visit? This agrees with what is said in the Canticle of Zachary: “Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suce—Blessed be the Lord God of Israel, because he hath visited and wrought the redemption of his people.” The Son of God comes himself to visit man, to take human flesh, and to redeem him from the slavery of the devil. 6-7-8. Although Thou hast given to man a nature little less than that of the angels, Thou hast nevertheless subjected to him all other creatures.1 9. Repetition of the first verse for the conclusion. 1 This passage has a twofold meaning. In the literal sense, it is ap­ plicable to men whom God has made masters over all earthly things: “ Catlum cadi, Domino, terram autem dedit filiis hominum—The heaven of the heavens is the Lord’s, but the earth hath he given to the children of men” (Ps. cxiii. 25). But in the figurative sense it applies to Jesus Christ, as St. Paul attests (Ileb. ii. 6). God deigned to visit the human race by the Incarnation of the Word, who appeared then in some way inferior to the angels, especially in his Passion, but who afterwards was crowned with glory in his resurrection and ascension, when to his dominion were submitted the angels, men, and demons who, according to St. Augustine and Bellarmine, are typified by the animals that people Psalm VII.. P its I Noclurn; IX. of Psalter. 49 Psalm VII. of the First Nocturn, which is Psalm IX. of the Psalter. Among the interpreters there are some that sec in this psalm, when taken in the literal sense, David thanking God for having given him the victory over his enemy; and when taken in the spiritual sense, Jesus Christ accomplishing the work of the Redemption, and thus sub­ duing the devil, the great enemy of the human race. Others, whose opinion docs not lack probability, regard this psalm as the portrait of the unhappy end of the wicked, who have lived in prosperity, and of the glorious end of the just, who have been living in tribulation. 1. CONFITEBOR tibi Domine in toto corde meo: narrabo omnia mirabilia tua. 2. Lætabor et cxultabo in te: psallam nomini tuo Altis­ sime. 3. In convertendo inimicum meum retrorsum : infirmabun­ tur, et peribunt a facie tua. 4. Quoniam fecisti judicium meum et causam meam: sedis­ ti super thronum qui judicas justitiam. 5. Increpasti gentes, et. periit impius: nomen eorum delesti in æternum, et in saeculum saeculi. 6. Inimici defecerunt fra­ meae in finem : et civitates eorum destruxisti. 7. Periit memoria eorum cum sonitu : et Dominus in æternum permanet. 8. Paravit in judicio thro­ num suum: et ipse judicabit orbem terræ in æquitate, judi­ cabit populos in justitia. 1. I will give praise to thee, O Lord, with my whole heart: I will relate all thy wonders. 2. I will be glad and rejoice in thee : I will sing praise to thy name, O thou most high. 3. When my enemy shall be turned back: they shall be weakened and perish before thy face. 4. For thou hast maintained my judgment and my cause: thou bast sat on the throne, who judgest justice. 5. Thou hast rebuked the Gentiles, and the wicked one hath perished : thou hast blot­ ted out their name for ever and ever. 6. The swords of the enemy have failed unto the end : and their cities thou hast destroy­ ed. 7. Their memory hath per­ ished with a noise: but the Lord remaineth for ever. 8. He hath prepared his throne in judgment: and he shall judge the world in equity, he shall judge the peoples in justice. the air, the earth, and the sea. “ Omnia dedit ci Pater in manus— Knowing that the Father had given him all things into his hands” ( John. xiii. 3). “ Omnia enim subjicit sub pedibus ejus— For he hath put all things under his feet” (1 Cor. xiii. 26). 4 5° Sunday al Malins. c). Et factus est Dominus re­ 9. And the Lord is become fugium pauperi : adjutor in op­ a refuge for the poor: a helper portunitatibus, in tribulatione. in due time in tribulation. 10. Et sperent in te qui no­ 10. And let them trust in verunt nomen tuum : quo­ thee who know thy name: for niam non dereliquisti quaeren­ thou hast .not forsaken them tes te Domine. that seek thee, O Lord. 11. Psallite Domino, qui ha­ 11. Sing ye to the Lord, who bitat in Sion : annuntiate inter dwelleth in Sion : declare his gentes studia ejus : ways among the Gentiles: 12. Quoniam requirens san­ 12. For requiring their blood guinem eorum recordatus est: he hath remembered them : he non est oblitus clamorem pau­ hath not forgotten the cry of perum. the poor. 13. Miserere mei Domine: 13. Have mercy on me, O vide humilitatem meam de Lord: see my humiliation which I suffer from my ene­ inimicis meis. mies. 14. Thou that liftest me up 14. Qui exaltas me de portis mortis, ut annuntiem omnes from the gates of death, that I laudationes tuas in portis iiliæ may declare all thy praises in the gates of the daughter of Sion. Sion. 15. I will rejoice in thy sal­ 15. Exultabo in salutari tuo : infixæ sunt Gentes in interitu, vation : the Gentiles have stuck fast in the destruction which quem fecerunt. they prepared. 16. Their foot hath been 16. In laqueo isto, quem ab­ sconderunt, comprehensus est taken in the very snare which they hid. pes eorum. 17. The Lord shall be known 17. Cognoscetur Dominus judicia faciens: in operibus when he executeth judgments: manuum suarum comprehen­ the sinner hath been caught in the works of his own hands. sus est peccator. 18. The wicked shall be turn­ 18. Convertantur peccatores in infernum, omnes Gentes ed into hell, all the nations that forget God. quæ obliviscuntur Deum. 19. For the poor man shall 19. Quoniam non in finem oblivio erit pauperis: patien­ not be forgotten to the end : tia pauperum non peribit in the patience of the poor shall not perish forever. finem. 20. Arise, O Lord, let not 20. Exurge Domine, non con­ fortetur homo : judicentur gen­ man be strengthened : let the Gentiles be judged in thy sight. tes in conspectu tuo. 21. Appoint, O Lord, a law­ 21. Constitue Domine legis­ latorem super eos : ut sciant giver over them : that the Gen­ Gentes quoniam homines sunt. tiles may know themselves to be but men. 22. Why, O Lord, hast thou. 22. Ut quid Domine reces- Psalm VIL, First Nocturn; IX. of Psalter. 51 sisti longe, despicis in oppor­ tunitatibus, in tribulatione? retired afar off? why dost thou slight us in our wants, in the time of trouble ? 23. Dum superbit impius, in­ 23. Whilst the wicked man cenditur pauper: comprehen­ is proud, the poor is set on fire : duntur in consiliis quibus co­ they are caught in the counsels gitant. which they devise. 24. Quoniam laudatur pec­ 24. For the sinner is praised cator in desideriis animæ suæ : in the desires of his soul : and et iniquus benedicitur. the unjust man is blessed. 25. Exacerbavit Dominum 25. The sinner hath provok­ peccator: secundum multitu­ ed the Lord, according to the dinem iræ suæ non quæret. multitude of his wrath he will not seek him. 26. Non est Deus in conspec­ 26. God is not before his tu ejus: inquinatæ sunt viæ eyes: his ways are filthy at all illius in omni tempore. times. 27. Auferuntur judicia tua a 27. Thy judgments are re­ facie ejus: omnium inimico­ moved from his sight : he shall rum suorum dominabitur. laud it over all his enemies. 28. Dixit enim in corde suo : 28. For he hath said in his non movebor a generatione in heart: I shall not be moved generationem sine malo. from generation to generation, and shall be without evil. 29. Cujus maledictione os 29. His mouth is full of curs­ plenum est, et amaritudine, et ing, and of bitterness, and of dolo: sub lingua ejus labor et deceit: under his tongue are dolor. labor and sorrow. 30. Sedet in insidiis cum di­ 30. He sitteth in ambush vitibus in occultis, ut interfi­ with the rich in private places, ciat innocentem. that he may kill the innocent. 31. Oculi ejus in pauperem 31. His eyes are upon the respiciunt: insidiatur in ab­ poor man : he lieth in wait in scondito, quasi leo in spelunca secret like a lion in his den. sua. 32. He lieth in ambush that 32. Insidiatur ut rapiat pau­ perem : rapere pauperem, dum he may catch the poor man ; to catch the poor, whilst he drawattrahit eum. cth him to him. 33. In his net he will bring 33. In laqueo suo humiliabit eum, inclinabit se, et cadet him down, he will crouch and cum dominatus fuerit pau­ fall, when he shall have power over the poor. perum. 34. For he hath said in his 34. Dixit enim in corde suo: Oblitus est Deus: aver­ heart: God hath forgotten, he tit faciem suam ne videat in hath turned away his face not to see the end. finem. 35. Arise, O Lord God, let 35. Exurge Domine Deus, exaltetur manus tua: ne obli­ thy hand be exalted: forget not the poor. viscaris pauperum. 52 Sunday at Matins. 36. Propter quid irritavit impius Deum? dixit enim in corde suo : Non requiret. 37. Vides, quoniam tu labo­ rem et dolorem consideras : ut tradas eos in manus tuas. 38. Tibi derelictus est pau­ per: orphano tu eris adjutor. 39. Contere brachium pec­ catoris et maligni: quaeretur peccatum illius, et non inveni­ etur. 40. Dominus regnabit in æternum, et in sæculum saccu­ li : peribitis gentes de terra il­ lius. 41. Desiderium pauperum exaudivit Dominus: praepara­ tionem cordis eorum audivit auris tua. 42. Judicare pupillo et hu­ mili, ut non apponat ultra magnificare se homo super terram. 36. Wherefore hath the wick­ ed provoked God ? for he hath said in his heart: He will not require it. St. Thou seest it, for thou considerest labor and sorrow : that thou inayest deliver them into thy hands. 38. To thee is the poor man left: thou wilt be a helper to the orphan. 39. Break thou the arm of the sinner and of the malig­ nant: hissin shall be sought, and shall not be found. 40. The Lord shall reign to eternity, yea, for ever and ever : ye Gentiles shall perish from his land. 41. The Lord hath heard the desire of the poor : thy ear hath heard the preparation of their heart. 42. To judge for the father­ less and for the humble, that man may no more presume to magnify himself upon earth. 3. "Infirmabuntur!' My principal enemy having been con­ quered, all those that follow him will be weakened and thrown into consternation. 6. “Inimici.” This word, as Mcnochius and Mattei observe, is in the genitive ; hence the phrase is thus construed : Frameœ inimici defecerunt in finem—The arms of the enemy have en­ tirely failed. 7. “Cum sonitu.” According to Bossuet: Cum ingente rerum gestarum fama—With the mighty fame of their deeds. 8. "In judicio.” According to the Hebrew: Ad judicium. 10. Therefore they that know and adore Thy name have great reason to trust in Thee, O Lord! because Thou hast never forsaken those that seek Thee in truth. 11. Praise the Lord who dwells in Sion, where he is adored as true God, differently from the idols that are found in the temples of the Gentiles; publish his works even among the most barbarous nations, that they too may praise him. 12. In examining the unjust deeds of men, he remembered the blood of the poor and their lamentations. Psalm VII., First Nocturn; IX, of Psalter. 53 13. Here David turns to God in prayer. 14. “ De portis mortis." The perils of death. “ Filiœ Sion." That is to say, Jerusalem.1 15. I will rejoice in the salvation that Thou hast given me, since my enemies have fallen into the abyss of death, which they had prepared for me. "In interitu." According to the Hebrew, In fovea, to which the word Infixa corresponds; and this signifies,according to Menochius: They are fallen into the mire, from which it is very difficult further to extricate them­ selves. 16. “ Quem absconderunt." Which they had secretly laid to catch me. 17. The Lord shall make himself known as the great God that he is, by exercising his just vengeance upon his enemies, and causing the sinner to be caught in the same toils that his hands had laid for others. 18. Malvenda thus interprets this passage: " Convertantur in infernum ; quasi dicat: Male peribunt—They shall be turned into hell ; as if he said : They shall perish miserably. ’ Accord­ ing to Menochius by the word Infernum we must understand hell, properly so called, the place destined for the punishment of the wicked: " Non enim sepulchrum tantum significatur hoc loco, nomine Inferni, sed etiam famarum locus—By the word hell, in this passage, not only is meant the grave, but also the place of punishment.” This is also the opinion of Gordona. Hence this is the sense of the verse: Those that forget God during their life, will make a bad death, and will be sent to hell. 19. "Non peribit in finem." The patience of the poor shall not utterly perish ; that is, shall not always remain without recompense. 20. O Lord! show Thy power ; let not sinful man prevail; let the nations be judged before Thee according to their merit. 21. Give them a legislator who by the severity of his punish­ ments will curb and subdue them, that so they may know that they are men, that is, weak and mortal, obliged to obey Thee.· 1 At the gates of the city, where usually was assembled a crowd of people. See Psalm Ixxii. 28. 2 Here the late Hebrew Doctors divide this psalm into two, making verse 22 the beginning of Psalm x. And again they join the psalms 54 Sunday ai Matins. 22. "Despicis in opportUnifatibus." Why dost Thou appear to despise me, by not consoling me when I needed Thy help? (See verse 9.) 23. 'I he proud man boasts in vain of his prosperity, and the poor man complains in vain of his misery. 25. Ί he wicked man has irritated God, and he should become reconciled to God ; but blinded by an excess of anger or of pride he will not seek to appease him. 26. “ Inquinata sunt vice illius in omni tempore." All the ac­ tions of his life are always stained with sin. 27. He no longer thinks, O Lord ! of Thy judgments, that is, of Thy precepts, nor of the punishments with which Thou threatencst him ; therefore he seeks to lord it over, that is, to oppress his enemies. 28. "Sine malol' St. Jerome translates: Ero sine malo—I shall be without evil. 29. " Sub lingua cjus labor et dolor.” His tongue serves only to bring sorrow and distress upon others.3 31. " Quasi leo in spelunca sua." As a lion that lies in am­ bush in his cave, to seize and devour those that are passing by. 32. “ Oblitus est Deus.” God does not care for the things here below; after having created them, he forgets them. 35. “ Exaltetur manus tua'.' Let Thy power be exalted against the wicked. 36. "Non requiretS God does not care for human things; he does not trouble himself about them. 37. Thou seest, O Lord ! and Thou dost look upon the suffer­ ings of the poor; and when the time comes Thou wilt cause the wicked to fall into Thy hands to punish them. 38. “ Orphano'.' Those that are destitute of all help. 39. “ Brachium." Power. " Queeret ur peccatum illius, et non invenietur.” According to St. Augustine ; Judicabitur de pec­ cato suo, et ipse peribit propter peccatum suum—He shall be judged for his sin, and he shall be lost on account of his sin. This interpretation seems to agree with what is said in the folcxlvi. and cxlvii. into one, in order that the whole number of psalms should not exceed one hundred and fifty. In this manner the psalms are numbered in the Protestant Bible. s God observes all that, and he will punish him ; see verse 37 Sunday at Matins, 55 lowing verse: Peribitis, gentes, de terra illius—Ye Gentiles shall perish from his land. Hence the sinner shall be judged ac­ cording to his iniquity, and he shall no longer be found, because he will be forever lost. 41. God will always hear the desire of the just who are afflicted; he will even hearken to the preparation of their heart; that is, the interior disposition that precedes their prayers. 42. “Ut non apponat ultra magnificare se homo super terram." In order that men on earth may not continue to exalt them­ selves, that is to say, may not grow proud by exalting them­ selves against Thee and against their neighbor. Psalm VIII. of the First Nocturn, which is Psalm X. of the Psalter. In this psalm the just are exhorted to place confidence in God during the time of persecution. 1. In Domino confido : quo­ modo dicitis animæ mcæ : Transmigra in montem sicut passer ? 2. Quoniam ecce peccatores intenderunt arcum, paraverunt sagittas suas in pharetra, ut sagittent in obscuro rectos corde. 3. Quoniam quæ perfecisti, destruxerunt: justus autem quid fecit? 4. Dominus in templo sanc­ to suo, Dominus in cœlo sedes ejus : 5. Oculi ejus in pauperem respiciunt : palpebrae ejus in­ terrogant filios hominum. 6. Dominus interrogat jus­ tum et impium : qui autem di­ ligit iniquitatem, odit animam suam. 7. Pluet super peccatores laqueos: ignis, et sulphur, et spiritus procellarum pars caliçis çorum, 1. In the Lord I put my trust : how then do you say to my soul : Get thee away from hence to the mountain like a sparrow ? 2. For lo the wicked have bent their bow ; they have pre­ pared their arrows in the quiv­ er, to shoot in the dark the up­ right of heart. 3. For they have destroyed the things which thou hast made : but what has the just man done ? 4. The Lord is in his holy temple, the Lord’s throne is in heaven. 5. His eyes look on the poor man : his eyelids examine the sons of men. 6. The Lord trieth the just and the wicked : but he that loveth iniquity hateth his own soul. 7. He shall rain snares upon sinners : fire and brimstone and storms of wind shall be the por­ tion of their cup. 56 Psalm A7/Z, First Nocturn; X. of Psalter. 8. Quoniam justus Dominus, et justitias dilcxit: æquitatcm vidit vultus ejus. 8. For the Lord is just, and hath loved justice: hiscountcnance hath beheld righteous­ ness. 1. This is a difficult verse; it is thus explained: In the Lord I put my trust; why, then, dost thou come to me1 and say: Fly to the mountain as a sparrow, to escape the vexations that afflict thee in the place in which thou art? This language is that of the just man who rejects the suggestions of the devil. When the sparrows fear to be taken in the nets of the fowlers, they flee to the mountains, which are the places more safe for them; but the just man, who trusts in God, seeks no change of place ; for he knows that there are everywhere temptations of the enemy, and that everywhere God helps him who trusts in him. 2. “hi obscuro." In the darkness of the night, according to the Greek version, to signify that it is difficult to guard against such attacks. 3. 0 Lord! says the psalmist, the wicked have destroyed the laws that Thou hast made, by persecuting the just who have given them no cause for doing so. 5. From the height of the heavens, where the Lord sits as a sovereign judge, his eyes look upon the poor man, and see all things; so that the Lord knows all that passes, as if he were interrogating men. Such is the explanation of Menochius: Ac si interroganti, quid actum sit, responderent—Just as if they were answering him when asking them what was done.12 6. The Lord puts questions, that is to say, he knows the just man to reward him, and he knows the wicked man to punish him ; hence, says the psalmist, he that loves iniquity hates him­ self, because he draws down upon himself the divine vengeance. 7. The Lord will shower down upon sinners in this life snares by which they shall be involved in greater sins;3 and in the 1 “ Anif/ia meœ.” A Hebraism for Mihi. 2 The psalms, Bellarmine here remarks, are written in a poetical style: hence we see so many figures shine forth in them. For example, the word eyelids is put for the eyes; the word eyes for the mind; to in­ terrogate, for to know perfectly, as after interrogations and a very exact examination. 3 Id est, says Bellarmine, sicut eos involvi quotidie in pluribus et majoribus peccatis, percutiendo eos cœcitate, et tradendo eos in reprobum Psalm IX. y First Nocturn; XI. of Psalter. 57 next life he will rain upon them fire, sulphur, and storms; that is, most painful torments, which will be the portion of their chalice, or their inheritance, their eternal punishment; such shall be the fruit of their sins. 8. “Æquitatcm vidit vultus ejus." He considers the merit of each one, in order to punish the wicked and reward the just according to justice. Psalm IX. First Nocturn, which is Psalm XI. of the Psalter. The confidence that we should have in the mercy of God and the fear that we should always have of his justice form the twofold subject of this psalm. 1. Save me, O Lord, for 1. Salvum me fac Domine, quoniam defecit sanctus : quo­ there is now no Saint : truths niam diminutae sunt veritates are decayed from among the children of men. a filiis hominum. 2. They have spoken vain 2. Vana locuti sunt unus­ quisque ad proximum suum : things every one to his neigh­ labia dolosa, in corde et corde bor : with deceitful lips, and with a double heart have thev locuti sunt. y spoken. 3. May the Lord destroy all 3. Disperdat Dominus uni­ versa labia dolosa, et linguam deceitful lips, and the tongue that speaketh proud things. magniloquam. 4. Who have said : We will 4. Qui dixerunt : Linguam nostram magnificabimus, labia magnify our tongue, our lips nostra a nobis sunt, quis noster are our own, who is Lord over us ? Dominus est ? 5. By reason of the misery 5. Propter miseriam inopum, et gemitum pauperum nunc of the needy, and the groans of the poor; now will I arise, saith exurgam, dicit Dominus. the Lord. 6. I will set him in safety: I 6. Ponam in salutari: fidu­ will deal confidently in his re­ cialiter agam in eo. gard. 7. The words of the Lord are 7. Eloquia Domini, eloquia casta: argentum igne exami- pure words: as silver tried by o natum, probatum terræ purga­ the fire, purged from the earth, refined seven times. tum septuplum. 8. Thou, O Lord, wilt pre­ 8. Tu Domine servabis nos. et custodies nos a generatione serve us: and keep us from this generation forever. hac in æternum. sensum—That is, he will permit them to be daily involved in more and greater sins, by striking them with blindness, and delivering ther i over to a reprobate sense. ok the Sunday at Matins. 58 9. In circuitu impii ambulant: secundum altitudinem tuam multiplicasti filios hominum. 9. The wicked walk round about: according to thy highness, thou hast multiplied the children of men. 1. “Defecit sanctus." Men, even those that are reputed holy, have failed in keeping Thy precepts. “ Diminuta sunt veritates a filiis hominum.” They are found to be liars. 2. One seeks to deceive one’s neighbor by telling him vain things that are nothing but knavish tricks; one speaks with a double heart when one thinks one thing and means another.1 3. Prophetic imprecation : the psalmist threatens with divine vengeance these deceivers and these proud men who boast of merits that they do not possess. 4. “ Linguam nostram magnificabimus." We will make our­ selves esteemed by causing our tongues to prevail. This ac­ cords with the Hebrew, which is thus translated: Lingua nostra vires addemus—We will strengthen our tongue. “ La­ bia nostra a nobis sunt We have our own mouth with which to defend ourselves. “ Quis noster dominus est?"—Who is the master that will prevent us from speaking? 6. I will put the just into a place of safety; this I will do freely; no one will be able to resist me. 7. The words and the promises of the Lord are pure and sin­ cere, free from all falsehood and all deceit; they are as silver tried by the fire in a crucible, and refined seven times, so that it is entirely purified from the earth or dross. “ Probatum ter­ ra.” St. Jerome translates this: Separatum a terra. 8. Thou wilt always preserve us from this race of proud and deceitful men. 9. The wicked surround the just that they may oppress them ; and Thou, according to the depth of Thy judgments, permittest the wicked to increase in numbers, and to delight in the good things of this world. Psalm X. of First Nocturn, which is Psalm XII. of the Psalter. % Prayer that the just man addresses to God when he is tempted and afflicted by his enemies. I. Usquequo Domine obli1. How long. O Lord, wilt visceris me in finem? Usque- thou forget me unto the end ? 1 As in Psalm XXVII. 4. the Psalm XI, First Nochern; XIII. of Psalter. 59 how long dost thou turn away thy face from me? 2. How long shall I take counsels in my soul, sorrow in my heart all the day? 3. How long shall my enemy be exalted over me ? Consider and hear me, O Lord, my God. 4. Enlighten my eyes, that I never sleep in death : lest at any time my enemy say : I have prevailed against him. 5. They that trouble me, will rejoice when I am moved : but I have trusted in thy mercy. 6. My heart shall rejoice in thy salvation : I will sing to the Lord who give th me good things: yea I will sing to the name of the Lord the most high. 2. How long shall I remain agitated and sorrowful, taking counsel with myself, to find out the means of delivering myself from my enemies? 3. “ Respice, et exaudi me." Look down upon my affliction, and hearken to my prayers. 4. “ Ne umquam obdormiam in morte." That I may never consent to temptations, which would bring death to the soul. 5. “In misericordia tua speravi." I have placed all my trust in Thy mercy; Thou wilt not permit me to fall beneath their attack. 6. I will rejoice, because I have been saved by Thy help, and I will not cease to thank Thee for having assisted me. quo avertis faciem tuam a me ? 2. Quamdiu ponam consilia in anima mea, dolorem in cor­ de meo per diem ? 3. Usqucquo exaltabitur ini­ micus meus super me ? respice, et exaudi me Domine Deus meus. 4. Illumina oculos meos, ne umquam obdormiam in morte : nequando dicat inimicus meus: Praevalui adversus eum. 5. Oui tribulant me, exultabunt si motus fuero : ego autem in misericordia tua speravi. 6. Exultabit cor meum in salutari tuo: cantabo Do­ mino qui bona tribuit mihi : et psallam nomini Domini altissimi. Psalm XI. of the First Nocturn, which is Psalm XIII. of the Psalter. The prophet deplores the blindness and the corruption of the wicked, and especially of infidels.1 1. Dixit insipiens in corde 1. The fool hath said in his suo : Non est Deus. heart, there is no God. 2. Corrupti sunt, et abomi2. They are corrupt, and are 1 See Psalm lii., as also the Epistle to the Romans, iii. 10, where the Apostle cites a part of this psalm. 6o Sunday at Alatins. nabilcs facti sunt in studiis suis : non est qui faciat bonum, non est usque ad unum. 3. Dominus de cœlo pro­ spexit super filios hominum, ut videat si est intelligens, O 9 aut requirens Deum. 4. Omnes declinaverunt, si­ mul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum. 5. Sepulchrum patens est guttur eorum : linguis suis do­ lose agebant, venenum aspi­ dum sub labiis eorum. 6. Quorum os maledictione et amaritudine plenum est: veloces pedes eorum ad effun­ dendum sanguinem. 7. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt: non est timor Dei ante oculos eorum. become abominable in their ways: there is none that doth good, no not one. 3. The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. 4. They arc all gone aside, they are become unprofitable together : there is none that doth good, no not one. 5. Their throat is an open sepulchre : with their tongues they acted deceitfully ; the poi­ son of asps is under their lips. 6. Their mouth is full of cursing and bitterness : their feet are swift to shed blood. 7. Destruction and unhappi­ ness in their ways, and the way of peace they have not known : there is no fear of God before their eyes. 8. Nonne cognoscent omnes 8. Shall not all they know qui operantur iniquitatem, qui that work iniquity, who devour devorant plebem meam sicut my people as they eat bread ? escam panis ? 9. They have not called upon 9. Dominum non invocave­ runt, illic trepidaverunt timo­ the Lord, there have they trem­ bled for fear, where there was re, ubi non erat timor. no fear. 10. For the Lord is in the 10. Quoniam Dominus in generatione justa est, consili­ just generation, you have con­ um inopis confudistis: quo­ founded the counsel of the poor man : but the Lord is his niam Dominus spes ejus est. hope. 11. Quis dabit ex Sion salu­ 11. Who shall give out of tare Israel ? cum averterit Sion the Salvation of Israel ? Dominus captivitatem plebis when the Lord shall have turn­ suæ, exultabit Jacob, et læta- ed away the captivity of his bitur Israel. people, Jacob shall rejoice and Israel shall be glad. i. "Insipiens." The fool; since the infidel who denies God is not only impious, but is also bereft of reason, for the exist­ ence of God is evident for every one that has the use of reason. —“ In corde suo." He says this in his heart, because he does Psalm AV/., First Nochern; X/Γ. of Psalter. 61 not dare to say it to others, lest he should be laughed at as a fool. 2. “ Corrupti sunt." The wicked say that there is no God; because they arc corrupt, first in their will, and then in their understanding— “In studiis suis." In following their passions. 3. The Lord has looked upon these unfortunate men to sec whether any one of them knows God, and seeks him to love and obey him. 5. “ Sepulchrum patens!' An open sepulchre, which, filled with corruption, exhales an infectious odor.—“ Venenum aspi­ dum sub labiis eorum." They seem to keep beneath their tongue the venom of asps, to defame and outrage others. 7. Miserable that they are! their whole life is but affliction and sadness, because they did not wish to know the way to find peace, which consists in having before one’s eyes the fear of God? 9. Their obstinacy arises from their unwillingness to call upon the Lord for help, so that he may give them his holy fear. They fear to lose the divine grace, which brings with it every good. ii. But say the wicked : Who will come from Sion to save Israel?—But know that the Lord shall deliver his people from bondage, and its joy shall be great. Psalm XII. of the First Nocturn, which is Psalm XIV. of the Psalter. This psalm presents the portrait of a worthy minister of the altar, and at the same time that of the predestined soul, who also will have the happiness of being admitted for all eternity into the heavenly country. 1. Domine, quis habitabit in tabernaculo tuo: aut quis re­ quiescet in monte sancto tuo? 2. Qui ingreditur sine ma­ cula, et operatur justitiam : 3. Qui loquitur veritatem in 1. Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill ? 2. He that walketh without blemish, and worketh justice : 3. I le that speaketh truth in 9 These three verses, 5, 6, 7, are not found in the Hebrew, nor in the Greek.—“ Contritio et infelicitas in viis eorum." Bellarmine and Men ochius understand this passage in the active sense; that is to say: They spread everywhere ruin and desolation, and leave no one in peace. 62 Sunday at Matins. corde suo, qui non egit dolum in lingua sua : 4. Nec fecit proximo suo ma­ lum, et opprobrium non accepit adversus proximos suos. 5. Ad nihilum deductus est in conspectu ejus malignus: timentes autem Dominum glo­ rificat : 6. Qui jurat proximo suo, et non decipit, qui pecuniam suam non dedit ad usuram, et munera super innocentem non accepit. 7. Oui facit hæc, non move­ bitur in aeternum. his heart, who hath not used deceit in his tongue: 4. Nor hath done evil to his neighbor, nor taken up a re­ proach against his neighbors. 5. In his sight the malignant is brought to nothing: but he glorifieth them that fear the Lord : 6. Me that sweareth to his neighbor, and deceiveth not, he that hath not put out his money to usury, nor taken bribes against the innocent: 7. He that doth these things shall not be moved forever. 7. “ Non movebitur in aternum. He shall surely dwell in heaven forever and ever. Psalms of the Second Nocturn. Psalm I. of the Second Nocturn, which is Psalm XV. of Psalter. the The subject of this psalm, as St. Peter testifies (/lets, ii. 25),’ is a prayer addressed to God by our Lord Jesus Christ during the three days that his holy body was lying in the sepulchre.— Resting on the authority of the prince of the apostles, Xavier Mattei and Father Rotigni rightly think that the literal sense and the spiritual sense are one and the same, and that thus the whole psalm directly refers to Jesus Christ raising his voice to his heavenly Father to address to him from the depth of the sepulchre the following prayer: 1. Preserve me, O Lord, 1. Conserva me Domine, quoniam speravi in te. Dixi for I have put my trust in thee. Domino: Deus meus es tu, I have said to the Lord, Thou quoniam bonorum meorum art my God, for thou hast no non eges. need of my goods. 2. To the Saints, who are in 2. Sanctis, qui sunt in terra ejus, mirificavit omnes volun­ his land, he hath made wonder­ tates meas in eis. ful all my desires in them. 3. Multiplicatae sunt infirmi­ 3. Their infirmities were tates eorum : postea accelera­ multiplied: afterwards they verunt. made haste. 1 St. Paul also (Acts, xiii. 35).—As this whole psalm is a continual prayer, says Bellarmine, the last four verses cannot be understood of Jesus Christ without applying to him the entire psalm. Psalm I., Second Nocturn; XV, of Psalter. 63 4. Non congregabo conven­ ticula eorum de sanguinibus, nec memor ero nominum eo­ rum per labia mea. 5. Dominus pars hereditatis meæ, et calicis mei : tu es, qui restitues hereditatem me­ am mihi. 6. Funes ceciderunt mihi in praeclaris : etenim hereditas mea praeclara est mihi. 7. Benedicam Dominum, qui tribuit mihi intellectum: in­ super et usque ad noctem in­ crepuerunt me renes mei. 8. Providebam Dominum in conspectu meo semper : quoni­ am a dextris est mihi, ne com­ movear. 9. Propter hoc laetatum est cor meum, et exultavit lingua mea: insuper et caro mea re­ quiescet in spe. 10. Quoniam non derelin­ ques animam meam in inferno: nec dabis sanctum tuum videre corruptionem. 11. Notas mihi fecisti vias *vitae adimplebis me laetitia cum vultu tuo: delectationes in dextera tua usque in finem. 4. I will not gather together their meetings for blood-^>rings : nor will I be mindful of their names by my lips. 5. The Lord is the portion of my inheritance and of my cup : it is thou that wilt restore my inheritance to me. 6. The lines are fallen unto me in goodly places: for my inheritance is goodly to me. 7. I will bless the Lord, who hath given me understanding: moreover my reins also have corrected me even till night. 8. I set the Lord always in my sight : for he is at my right hand, that I be not moved. 9. Therefore my heart hath been glad, and my tongue hath rejoiced : moreover my flesh also shall rest in hope. 10. Because thou wilt not leave my soul in hell : nor wilt thou give thy holy one to see corruption. 11. Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance : at thy right hand are delights even to the end. 1. “Bonorum meorum non eges.” That is to say, that God is the sovereign master of all things. 2. According to interpreters, Jesus Christ, who is here speak­ ing, says: God, my Father, wishes that my will should tend in a marvellous manner to benefit the saints that live on earth. 3. Jesus Christ continues to speak : Their former infirmities (that is their sins) were numerous; but afterwards healed by my merits, they became holy so that they were able to hasten to God. 4. “Non congregabo conventicula eorum de sanguinibus.” St. Jerome translates this after this manner: Non libabo libamina eorum de sanguine—'ï\xt\r libations of blood 1 will not offer. That is to say : I will nevei approve of the assemblies that they Sunday at Matins. 64 before held in the state of their infirmity, to celebrate sacri­ fices of blood. 5. “Pars . . . calicis mei," In olden times those that pre­ sided at a banquet assigned to each guest the portion of wine that was due to him.—"Restitues hereditatem meam mihi." Jesus Christ says these words to God his Father, when speak­ ing of his resurrection. 6. It must here be observed that in ancient times the fields were measured with cords, and the part that fell to the lot of each in an inheritance. 7. I will bless the Lord, who has given me the understanding to choose himself for my inheritance; and all the affections of my heart (renes mei) have excited me to suffer for him with patience all tribulations, even death itself {usque ad nôcteni). 8. “ Ne commovear." That I may not be shaken in my desire and in the hope that I have placed in him. 9. “ Caro mea requiescet in sfie." My body, separated from my soul, shall rest in hope of the resurrection and of the glory that the Lord has prepared for me. 10. Thou, 0 Lord! wilt not allow my soul to remain long in limbo, nor wilt Thou suffer my body, which is holy, to undergo corruption in the tomb. 11. ·' Vias vital' The ways of life, that is to say, of resurrec­ tion, which I know is soon to restore life to my body.—*■ Delec­ tationes in dextera tua usque in finem." Thou wilt make me enjoy Thy glory, by placing me at Thy right hand for all eternity. Psalm IL of the Second Nocturn, which Psalter. is Psalm XVI. of the The just man prays to God to be delivered from the persecutions to which he sees himself exposed.’ 1. Exaudi Domine justiti­ 1. Hear, O Lord, my jus­ am meam : intende depreca­ tice: attend to my supplica­ tionem meam. tion. 2. Auribus percipe oratio­ 2. Give ear unto my prayer, nem meam, non in labiis do­ •which frroceedeth not from de­ ceitful lips. losis. 1 Motives of his confidence: his innocence and rectitude, the mercy and justice of God, the malice and iniquity of the wicked. Psalm //., Second Noci urn; XI /. o/ Psalter. 65 3. De vultu tuo judicium meum prodeat: oculi tui vide­ ant aequitates. 4. Probasti cor meum, et visitasti nocte: igne me ex­ aminasti, et non est inventa in me iniquitas. 5. Ut non loquatur os meum opera hominum : propter verba labiorum tuorum ego custodivi vias duras.' 6. Perfice gressus meos in semitis tuis: ut non movean­ tur vestigia mea. 7. Ego clamavi, quoniam exaudisti me Deus: inclina aurem tuam mihi, et exaudi verba mea. 8. Mirifica misericordias tu­ as, qui salvos facis sperantes in te. 9. A resistentibus dexterae tuae custodi me, ut pupillam oculi. 10. Sub umbra alarum tua­ rum protege me: a facie im­ piorum qui me afflixerunt. 11. Inimici mei animam me­ am circumdederunt, adipem suum concluserunt : os eorum locutum est superbiam. 12. Projicientes me nunc circumdederunt me: oculos suos statuerunt declinare in terram. 13. Susceperunt me sicut leo paratus ad praedam : et sicut catulus leonis habitans in ab­ ditis. 14. Exsurge Domine, prae­ veni eum, et supplanta eum: eripe animam meam ab impio, frameam tuam ab inimicis ma­ nus tuae. i 5. Domine a paucis de terra divide cos in vita eorum: de 3. Let my judgment come forth from thvJ countenance: let thy eyes behold the things that are equitable. 4. Thou hast proved my heart, and visited it by night: thou hast tried me by fire, and iniquity hath not been found in me. 5. That my mouth may not speak the works of men : for the sake of the words of thy lips, I have kept hard ways. 6. Perfect thou my goings in thy paths; that my footsteps be not moved. 7. I have cried /0 thee, for thou, O God, hast heard me: O incline thy ear unto me, and hear my words. 8. Show forth thy wonderful mercies, thou who savest them that trust in thee. 9. From them that resist thy right hand, keep me as the ap­ ple of thy eye. 10. Protect me under the shadow of thy wings : from the face of the wicked who have afflicted me. 11. My enemies have sur­ rounded my soul, they have shut up their fat : their mouth hath spoken proudly. 12. They have cast me forth and now they have surrounded me: they have set their eyes bowing down to the earth. 13. They have taken me, as a lion prepared for the prey : and as a young lion dwelling in se­ cret places. 14. Arise, O Lord, disappoint him and supplant him : deliver my soul from the wicked one, thy sword from the enemies of thy hand. 15. O Lord, divide them from the few of the earth in their life: 66 Sunday at Matins. absconditis tuis adimpletus est their belly is filled from thy venter eoi uni. hidden stores. 16. Saturati sunt filiis : et di­ 16. They are full of children : miserunt reliquias suas parvu­ and they have left to their little lis suis. ones the rest of their substance. 17. Ego autem in justitia 17. But as for me, I will ap­ apparebo conspectui tuo: sa­ pear before thy sight in justice: tiabor cum apparuerit gloria 1 shall be satisfied when thy tua. glory shall appear. 1. Show favor to my innocence by hearing me; lend me a gracious ear. 2. Hear my petitions that I lay before Thee, not in words of falsehood, but of sincerity. 3. I beseech Thee that the judgment of my cause may pro­ ceed from Thy mouth, and from no other; regard justice, and judge me according to its laws. 4. “ Nocte.” During the darkness of my desolation. “ Igne." By the penetrating fire of tribulation.3 5. In order to avoid speaking against my persecutors, I have been attentive to the words of Thee, who commandcst me to be silent, and thereby have walked in hard and very toilsome ways. I have had much to suffer. 6. Continue to direct me in Thy ways in which Thou wishest that I should walk, so that I may not go astray. 7. I have invoked Thee, and Thou hast heard me ; cease not to incline Thy ear towards me by hearing all the prayers that I shall address to Thee. 9. “ Dextera tua.” From those that resist Thy right hand, which defends me. "Ut pupillam oculi.” With great care. 10. Hide me from the eyes of the wicked who seek to oppress me.’ 11. "Animam meam circumdederunt." They have surrounded me to take away my life. "Adipem suum concluserunt.” St. Je­ rome translates : Adipe suo concluserunt ; Viscera being under9 See Psalm Ixv. 9, 10. 3 “ Sub umbra alarum tuarum.” The psalmist often uses this meta­ phor, which so well depicts the tenderness and goodness of the Lord towards his faithful servants. Our Saviour himself explains this touch­ ing signification in those words addressed to Jerusalem: “ How often would 1 have gathered together thy children, as the hen doth gather her chickens under her wings” {Matt, xxiii. 37). Psalm II, Second Noel urn; XVI. of Psalter. 6 7 stood. That is to say, as in the human body fat closes the bowels, so the abundance of riches fills the wicked with pride, and shuts in them the bowels of compassion for others. 12. “ Oculos suos statuerunt declinare in terram." Miserable men ! they are determined not to lift their eyes from the ground to which they keep their hearts attached. 13. “ In abditis." In secret places to devour those passing by. Father Rotigni observes that this verse is applied to Jesus Christ more easily than to David, who was never taken by his enemies. 14. “Animam meam." My life. “ Frameam tuam ab inimicis manus luce." Take away Thy sword, that is to say, the power to harm, which comes from Thee, from the enemies, that is to say, from those that abuse the gifts of Thy hand. 15. “A paucis de terra divide eos in vita eorum." This is a passage which some, such as Bellarmine, Gordona, and Lallemant, explain thus: Separate the multitude of the 'vicked from the small number of Thy servants who live upon earth. Others, as Bossuet, Tirinus, and Mattei, expound it as follows: Sepa­ rate, that is to say, detach the wicked during life from that little portion of earthly goods which they possess and which renders them so proud. This last interpretation seems to me to be more probable; for St. Jerome translates the Hebrew: Quoniam pars invita—Whose portion is in their life; the meaning of this is, that they found on such things their present happiness; so that St. Jerome, or according to the Hebrew text the expres­ sion A paucis, has reference, not to the number of the just, but to the goods that the wicked enjoy in this life. In any case this passage is very obscure. “ De absconditis tuis adimpletus est venter eorum." They have their belly or their heart filled with their earthly goods, which they keep hidden, or which they carefully preserve ; but in reality all these goods are Thine. This is the explanation also given of these obscure words: De absconditis tuis. 16. “ Parvulis.” Bossuet understands by this word grand­ children, descendants, Nepotibus. 17. I hope to appear just in Thy eyes on the day when I am judged, that I may be admitted into heaven, where I shall be satiated by beholding Thy glory. 68 Psalm III. of Sunday at Matins. Second Nocturn, which is Psalm XVII. of the Psalter. David gives thanks to God for having delivered him from the hands of his enemies, and especially from the hands of Saul. This psalm is applicable to the Christian soul that sees itself delivered, with God’s help, from every grave persecution or every temptation of the devil.1 1. Diligam te Domine for­ 1. I will love thee, O Lord, titudo mea: Dominus firma­ my strength : the Lord is my mentum meum, et refugium firmament, my refuge, and my meum, et liberator meus. deliverer. 2. Deus meus adjutor meus, 2. My God is my helper, and et sperabo in eum. in him will I put my trust. 3. Protector meus, et cornu 3. My protector and the horn salutis meæ, et susceptor of my salvation, and my sup­ meus. port. 4. Laudans invocabo Domi­ 4. Praising I will call upon num : et ab inimicis meis sal­ the Lord : and I shall be saved vus ero. from my enemies. 5. Circumdederunt me dolo­ 5. The sorrows of death sur­ res mortis : et torrentes iniqui­ rounded me : and the torrents of iniquity troubled me. tatis conturbaverunt me. 6. The sorrows of hell en­ 6. Dolores inferni circumde­ derunt me: præoccupaverunt compassed me : and the snares of death prevented me. me laquei mortis. 7. In my affliction I called 7. In tribulatione mea invo­ cavi Dominum, et ad Deum upon the Lord, and I cried to meum clamavi: my God : 8. And he heard my voice 8. Et exaudivit de templo sancto suo vocem meam : et from his holy temple : and my clamor meus in conspectu ejus, cry before him came into his introivit in aures ejus. ears. 9. The earth shook and trem­ 9. Commota est, et contre­ muit terra : fundamenta mon­ bled : the foundations of the tium conturbata sunt, et com­ mountains were troubled and mota sunt, quoniam iratus est were moved, because he was eis. angry with them. 10. Ascendit fumus in ira 10. There went up a smoke ejus : et ignis a facie ejus ex­ in his wrath : and a fire flamed arsit : carbones succensi sunt from his face: coals were kin­ ab eo. dled by it. 1 This psalm is found nearly in the same words in 2 Kings, xxii. The following is the idea that Canon Gaume expresses in regard to this psalm : David, protected by God, and triumphant, is a figure of Jesus Christ. Struggles and victories of the Church. Magnificent images, to depict the power of the Lord and his acts, now paternal, now terrible, of his Providence. The militant Christian finds in this the greatest motives of confidence and love. the Ps. ///.y Second Nochern; XVII. of Psalter. 69 11. Inclinavit cœlos, et de­ scendit: et caligo sub pedibus ejus. 12. Et ascendit super Cheru­ bim, et volavit: volavit super pennas ventorum. 11. He bowed the heavens, and came down : and darkness was under his feet. 12. And he ascended upon the cherubim, and he flew, he flew upon the wings of the winds. 13. Et posuit tenebras lati­ 13. And he made darkness bulum suum, in circuitu ejus his covert, his pavilion round tabernaculum ejus: tenebrosa about him : dark waters in the aqua in nubibus aeris. clouds of the air. 14. At the brightness that 14. Præ fulgore in conspectu ejus nubes transierunt, grando was before him the clouds et carbones ignis. passed, hail and coals of fire. 15. And the Lord thundered 15. Et intonuit de cœlo Do­ minus, et Altissimus dedit vo­ from heaven, and the Highest cem suam : grando et carbones gave his voice : hail and coals ignis. of fire. 16. And he sent forth his ar­ 16. Et misit sagittas suas, et dissipavit eos : fulgura mul­ rows, and he scattered them : he multiplied lightnings, and tiplicavit, et conturbavit eos. troubled them. 17. Then the fountains of 17. Et apparuerunt fontes aquarum, et revelata sunt fun­ waters appeared, and the foun­ dations of the world were dis­ damenta orbis terrarum : covered : 18. At thy rebuke, O Lord, 18. Ab increpatione tua Do­ mine, ab inspiratione spiritus at the blast of the spirit of thy wrath. iræ tuae. 19. He sent from on high, 19. Misit de summo, et ac­ cepit me : et assumpsit me de and took me : and received me out of many waters. aquis multis. 20. He delivered me from my 20. Eripuit me de inimicis meis fortissimis, et ab iis qui strongest enemies, and from oderunt me: quoniam confor­ them that hated me : for they were too strong for me. tati sunt super me. 21. They prevented me in 21. Praevenerunt me in die afflictionis meæ : et factus est the day of my affliction : and the Lord became my protector. Dominus protector meus. 22. And he brought me forth 22. Et eduxit me in latitudi­ nem : salvum me fecit, quoni­ into a large place : he saved me, because he was well am voluit me. pleased with me. 23. And the Lord will reward 23. Et retribuet mihi Domi­ nus secundum justitiam meam, me according to my justice; et secundum puritatem manu­ and will repay me according to um mearum retribuet mihi : a the cleanness of my hands : 24. Because 1 have kept the 24. Quia custodivi vias Do­ mini, nec impie gessi a Deo ways of the Lord, and have not done wickedly against my God. meo. 25· Quoniam omnia judicia ejus in conspectu mco: et jus­ titias ejus non repuli a me. 26. Et ero immaculatus cum eo : et observabo me ab iniqui­ tate mea. 27. Et retribuet mihi Domi­ nus secundum justitiam meam: et secundum puritatem manu­ um mearum in conspectu ocu­ lorum ejus. 28. Cum sancto sanctus eris, et cum viro innocente inno­ cens eris : 29. Et cum electo electus eris: et cum perverso perver­ teris. 30. Quoniam tu populum humilem salvum facies: et oculos superborum humiliabis. 31. Quoniam tu illuminas lucernam meam Domine: Deus meus illumina tenebras meas. 32. Quoniam in te eripiar a tentatione, et in Deo meo transgrediar murum. 33. Deus meus impolluta via ejus: eloquia Domini igne examinata : protector est omnium sperantium in se. 34. Quoniam quis Deus prae­ ter Dominum? aut quis Deus præter Deum nostrum ? 35. Deus qui praecinxit me virtute: et posuit immaculatam viam meam. 36. Qui perfecit pedes meos tamquiqn cervorum, et super excelsa statuens me. 37. Qui docet manus meas ad prælium: et posuisti, ut ar­ cum æreum. brachia mea. 38. Et dedisti mihi protecti­ onem salutis tuae : et dextera tua suscepit me : 39. Et disciplina tua correxit 25. For all his judgments arc in my sight : and his justices I have not put away from me. 26. And I shall be spotless with him: and shall keep my­ self from my iniquity. 27. And the Lord will reward me according to my justice: and according to the cleanness of my hands before his eyes. 28. With the holy, thou wilt be holy: and with the innocent man, thou wilt be innocent. 29. And with the elect thou wilt be elect : and with the per­ verse thou wilt be perverted. 30. For thou wilt save the humble people: but wilt bring down the eyes of the proud. 31. For thou lightest my lamp, O Lord: O my God, en­ lighten my darkness. 32. For by thee I shall be delivered from temptation ; and through my God 1 shall go over a wall. 33. As for my God, his way is undefiled: the words of the Lord are fire-tried : he is the protector of all that trust in him. 34. For who is God but the Lord ? or who is God but our God? 35. God who hath girded me with strength : and made my way blameless. 36. Who hath made my feet like the feet of harts, and who setteth me upon high places. 37. Who teacheth my hands to war : and thou hast made my arms like a brazen bow. 38. And thou hast given me the protection of thy salvation : and thy right hand hath held me up : 39. And thy discipline hath Ps. III., Second Noct urn; XVII. of Psalter. 71 me in finem : et disciplina tua ipsa me docebit. 40. Dilatasti gressus meos subtus me: et non sunt infir­ mata vestigia mea. 41. Persequar inimicos meos, et comprehendam illos: et non convertar donec deficiant. 42. Confringam illos, nec po­ terunt stare; cadent subtus pedes meos. 43. Et praecinxisti me vir­ tute ad bellum : et supplantasti insurgentes in me subtus me. 44. Et inimicos meos dedisti mihi dorsum, et odientes me disperdidisti. 45. Clamaverunt, nec erat qui salvos faceret, ad Domi­ num : nec exaudivit eos. 46. Et comminuam eos ut pulverem ante faciem venti : ut lutum platearum delebo eos. 47. Eripies me de contradic­ tionibus populi : constitues me in caput Gentium. 48. Populus, quem non co­ gnovi, servivit mihi: in auditu auris obedivit mihi. 49. Filii alieni mentiti sunt milii, lilii alieni inveterati sunt, et claudicaverunt a semitis suis. 50. Vivit Dominus, et bene­ dictus Deus meus, et exaltetur Deus salutis meae. 51. Deus, qui das vindictas mihi, et subdis populos sui) me, liberator meus de inimicis meis iracundis. corrected me unto the end: and thy discipline, the same shall teach me. 40. Thou hast enlarged my steps under me; and my feet are not weakened. 41. I will pursue after my enemies, and overtake them : and I will not turn again till they are consumed. 42. I will break them, and they shall not be able to stand : they shall fall under my feet. 43. And thou hast girded me with strength unto battles: and hast subdued under me them that rose up against me. 44. And thou hast made my enemies turn their back upon me, and hast destroyed them that hated me. 45. They cried, but there was none to save them, to the Lord : but he heard them not. 46. And 1 shall beat them as small as the dust before the wind ; I shall bring them to naught, like the dirt in the streets. 47. Thou wilt deliver me from the contradictions of the people : thou wilt make me head of the gentiles. 48. A people, which I knew not, hath served me : at the hearing of the ear they have obeyed me. 49. The children that are strangers have lied to me, strange children have faded away, and have halted from their paths. 50. The Lord liveth, and blessed be my God, and let the God of my salvation be exalted. 51.O God, who avengest me, and subduest the people under me, my deliverer from my ene­ mies, Sunday al Malins. 52. Et ab insurgentibus in nie exaltabis me: a viro ini­ quo eripies me. 53. Proptcrea confitebor tibi in nationibus Domine: et no­ mini tuo psalmum dicam. 54. Magnificans salutes Re­ gis ejus, et faciens misericor­ diam christo suo David, et se­ mini ejus usque in saeculum. 52. And thou wilt lift me up above them that rise up against me : from the unjust man thou wilt deliver me. 53. Therefore will I give glory to thee, O Lord, among the nations: and I will sing a psalm to thy name. 54. Giving great deliverance to his king, and showing mercy to David his anointed : and to his seed forever. 3. "Cornu salutis meus" That is to say, the strength that secures my salvation.’ 4. Therefore, he wishes to say, I will do nothing but praise and call upon the Lord in all my wants; and while acting thus 1 am sure that I will always be safe from the hands of my ene­ mies. 5. "Torrentes iniquitatis conturbaverunt me." My enemies have filled me with terror, and have rushed upon me like a furious torrent. Instead of Conturbaverunt, St. Jerome trans­ lates, according to the Hebrew: Terruerunt—Have terrified. 6. I have been frightened by the horrors of the tomb, that is to say, with the sadness which he feels who knows that he must soon be carried to the grave; for the snares that my enemies have laid to deprive me of life, have preoccupied me, or have filled my soul with terror. 9. God, incensed against his enemies, manifested his anger by making the earth tremble and shaking the mountains in their very foundations. 10. When God is angry there exhales from the gaping earth a terrific smoke, and from the breath of his wrath fire is kin- 1 Holy Scripture often employs the word Cornu in the sense of strength or power, a metaphor taken from animals with horns.—The prophet began by saying to God: Fortitudo mea—Thou art my strength. He then explains (verses 1-3) in what way the Lord is his strength. In the Hebrew, as Bellarmine observes, the expressions are more figurative and energetic: for Firmamentum ct Adjutor, the Hebrew word signifies rock, firm stone; Refugium, fortress; Protector, shield or buckler. The following verse is a kind of conclusion to this exordium; then comes tie description of the help received from the Almighty. Fs. Ill, Second Nocturn; XVII. of Psalter. 73 died, with lightnings and thunders, which fall like burning coals. ii. When the clouds are near the earth it seems as if the heavens were being lowered and God himself were descending upon these clouds.1 13. When the clouds arc more charged with water, they be­ come darker and they bring the rain ; now, God hides himself therein as in a closed pavilion. Commentators give to this im­ age a mystical sense, thus: The Lord, in this present life, does not make his presence sensible ; he hides his majesty as in black clouds laden with dark rain ; that is to say, from the depth of this obscurity he showers down graces upon his faithful souls. This may well be understood of souls that have arrived at the prayer of contemplation, and who, the more they are united with God, find themselves all the more involved in obscurity. 14. “ Carbones ignis." Coals of fire, that is to say, lightnings and thunders. 15. The hail, the lightning, and the thunder are the voice of the Lord by which he makes us know that he is the Most High. 17, 18. Thus also has God in his anger at times brought to light the hidden sources and the innermost bowels of the earth. 19. He has received me into his arms, and has withdrawn me from a multitude of dangers and tribulations which as a deluge o o were overwhelming me. 20. “ Confortati sunt super me." St. Jerome translates : /Ro­ bustiores me erant—They were stronger than I. 21. “ Provenerunt me." They sought to take me by surprise.2 23. The Lord has rewarded me, and he will reward me ac­ cording to the uprightness of my heart and the purity of my deeds. 25. All his laws are ever before my eyes, and I have never repelled from my heart his just commands.3 1 We admire these poetical images: God, who is incensed, arms him­ self with his arrows, which are thunderbolts; the clouds form his chariot, which is drawn by winged coursers—that is. impetuous winds; and these coursers arc conducted by the angels. The thunder (verse 15) is called the voice of the Most High; the tempest (verse iS), the breath of his wrath. 2 They attacked me unexpectedly. 3 " fustitias.” St. Jerome translates: Prcccefta—Precepts. The same as in 2 A'ings, xxii. 23. 74 Sunday at Matins. 26. I hope with his help to remain faithful to him. 27. The Lord in his goodness will grant me his graces ac­ cording to the uprightness of my intention, and according to my actions that arc free from defect, because they are done in his presence. 28. According to the Hebrew, the word “ Sanctus”—Holy— signifies here merciful. 29. According to the Hebrew, the word “Electus”—Elect­ sign i lies here good. “ Cum perverso perverteris.” Thou wilt treat the perverse man as his perversity deserves. 30. “ Oculos superborum.” The text is thus expressed, because it is especially by their eyes that the proud show their pride. 31. “Lucernam meam.” My lamp, that is to say, my mind, which without Thee would ever be deprived of light. “ Illu­ mina tenebras meas.” Enlighten my darkness by the light of Thy truth. 32. “ Transgrediar murum.” I shall leap over the walls, that is to say, I shall overcome the difficulties that I shall have to meet in Thy service. 33. The path that God teaches me to keep is free from every defect or from every difficulty ; his promises are tried by fire, that is to say, they are sincere and true. 34. “QuisDcus.” The translation from the Hebrew gives: Quis Deus . . . Quis petra; . . . this signifies: Where shall we find a support so firm as that which we have in our God ? 35. “Posuit immaculatam viam meam.” He has given me the strength to pass my days free from all stain of sin. 36. He has perfected my feet by rendering them swift like those of the hart ; and he has placed me on the tops of the mountains, in order to withdraw me from the hands of my ene­ mies. 40. “Non sunt infirmata vestigia mea.” St. Jerome’s render­ ing is: Non deficient tali mei, that is, My ankles have not failed. 41,42. This means: I have said, O Lord! relying on Thy help: I will pursue, etc. 47, 48. These verses and those that follow are properly ap­ plicable to our divine Redeemer. “ Populus quern non cognovi.” The Gentiles. 49. My natural subjects, whom I called my children, are Ps. I., Third Noclurn; XVIII. of Psalter, alienated from me, and have deceived me by pretending to serve me ; they have become strangers to me, and are grown old, by becoming (according to the Hebrew text) like dry with­ ered leaves; they have turned aside from the straight paths that they trod before.—This may well be understood of Jesus Christ speaking of the Jewish people, who had become unfaith­ ful to him. 50. “ Exaltetur Deus salutis mea. ” May God be ever exalted, he who is the whole hope of my salvation. 53. Here it is evidently Jesus Christ who is speaking of his victories over the world and the devil. 54. We must here remark that Jesus Christ is called David by Ezeckicl and by the other prophets; and therefore the psalmist concludes by thanking the heavenly Father for all the graces bestowed upon his Son, and upon all the faithful that are his followers. Psalms of the Third Nocturn. Psalm I. of the Third Nocturn, which is Psalm XVIII. of THE PSALTERi In this psalm we hear exalted the perfections of God, the sanctity of his law, and the magnificence of his works. In the spiritual sense it is to Jesus Christ and his Apostles that all these praises apply, accord­ ing to St. Augustine, Bellarmine, Rotigni, Malvenda, Tirinus, and Gordona. 1. CcELl enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum. 2. Dies diei eructat verbum, et nox nocti indicat scientiam. 3. Non sunt loquelae, neque sermones, quorum non audian­ tur voces eorum. 4. In omnem terram exivit sonus eorum · et in fines orbis terræ verba eorum. 5. In sole posuit tabernacu­ lum suum ; et ipse tamquam sponsus procedens de thalamo suo : 1. The heavens show forth the glory of God, and the fir­ mament declareth the work of his hands. 2. Day to day uttcreth speech, and night to night showeth o o knowledge. 3. There are no speeches nor languages, where their voices are not heard. 4. Their sound hath gone forth into all the earth : and their words unto the ends of the world. 5. He hath set his tabernacle in the sun : and he as a bride­ groom coming out of his bride chamber, Sunday ai Matins. 6. Exultavit ut gigas ad cur­ rendam viam, a summo cœlo egressio ejus : 7. Et occursus ejus usque ad summum ejus: nec est qui se abscondat a calore ejus. 8. Lex Domini immaculata, convertens animas: testimoni­ um Domini fidele, sapientiam præstans parvulis. 9. Justitiae Domini rectæ, laetificantes corda : praeceptum Domini lucidum, illuminans oculos. 10. Timor Domini sanctus, permanens in saeculum saeculi : judicia Domini vera, justificata in semetipsa. 6. Hath rejoiced as a giant to run the way : His going out is from the end of heaven, 7. And his circuit even to the end thereof : and there is no one that can hide himself from his heat. 8. The law of the Lord is un­ spotted, converting souls: the testimony of the Lord is faith­ ful, giving wisdom to little ones. 9. The justices of the Lord are right, rejoicing hearts: the com­ mandment of the Lord is light­ some, enlightening the eyes. 10. The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves. 11. More to be desired than 11. Desiderabilia super au­ rum et lapidem pretiosum mul­ gold and many precious stones: tum : et dulciora super mei et and sweeter than honey and the honey-comb. favum. • 12. For thy servant keepeth 12. Etenim servus tuus cus­ todit ea: in custodiendis illis them, and in keeping them there is a great reward. retributio multa. 13. Who can understand 13. Delicta quis intelligit? ab occultis meis munda me: sins? from my secret ones cleanse me, O Lord : and from et ab alienis parce servo tuo. those of others spare thy servant. 14. If they shall have no do­ 14. Si mei non fuerint do­ minati, tunc immaculatus ero : minion over me, then shall I be et emundabor a delicto maxi­ without spot : and I shall be cleansed from the greatest sin. mo. 15. And the words of my 15. Et erunt ut complaceant eloquia oris mei : et meditatio mouth shall be such as may cordis mei in conspectu tuo please: and the meditation of my heart always in thy sight. semper. 16. O Lord my helper and 16. Domine adjutor meus, my redeemer. et redemptor meus. I. The heavens, by the prodigious works that we admire therein, make us know God. By the heavens the above-men­ tioned interpreters understand the Apostles, who by the preach­ ing of the Gospel and by miracles have propagated upon earth the faith in Jesus Christ. Ps. /., Third Nocturn; XVIII. of Psalter. 77 2. Each day produces or communicates for the day following and night the succeeding night, the manner of praising God ; so that the heavens are unceasingly publishing the glory of the Most High. 3, 4. This accords with the command that our Lord gave to his Apostles : Euntes ergo docete omnes gentes—Going, therefore, teach ye all nations (Matt. xxviii. 19). And St. Paul, speaking of the preaching of the New Law by the ministry of the Apos­ tles, says: Numquid non audierunt ? Et quidem in omnem ter­ ram exivit sonus eorum, et in fines orbis terree verba eorum— Have they not heard? Yea, verily: their sound hath gone forth into all the earth, and their words unto the ends of the whole world (Rom. x. 18). 5. “ In sole frosuit tabernaculum suum.” The Lord has placed his pavilion in the sun, as being the principal part of the heavens. This explanation which Bellarmine gives does not please Mattei ; he prefers the sense of the Hebrew text, namely: Soli posuit tentorium in cis—He has set in them a pavilion for the sun. But Bellarmine observes that the ver­ sion of the Septuagint, which the Vulgate has followed, says, as above, that God has set his pavilion in the sun ; now we should here prefer the interpretation of the Septuagint, because we may reasonably believe that at that time the Hebrew text was more correct than it is at the present day. 8. 1 The law of the Lord is beautiful, without a defect, so that it converts souls or withdraws them from evil and from error. It is his testimony, that is to say, it makes us know his will ; it is faithful in its promises, and it renders wise the little ones, that is to say, those that are docile and those that willingly submit to his precepts. 9. “ Justifice Domini.” The commandments of God. “ Il­ luminans oculos.” This law is full of a heavenly light, which enlightens the mind : the mind is the eye of the soul. 10. “ Timor Domini sanctus, permanens in sceeulum sœculi.” The divine law, which teaches holy fear, is permanent as to the 1 The psalmist arrives at the object that he seems chiefly to have in view; namely, the praise of the law of God, designated under various names, ordinarily given in Scripture as Lex, Testimonium, Justitia, Pracep tum, Timor, Judicia. In these four verses (S-ιτ) he describes eight beautiful characters on which it is important to meditate. 78 Sunday at Matins, eternal reward that it promises to him who observes it. “Ju­ dicial The precepts. ii. The divine precepts are more agreeable to virtuous souls than anything in this world. 13. “ Delicta quis intelligit?" What man is there that knows all the sins, or, according to the translation of St. Jerome, all the errors into which we are exposed to fall, so as to be able to avoid them ? “Ab alienis parce servo tuo." Do not permit Thy servant to associate with those that have strange, that is, bad manners. St. Jerome translates: A superbis quoque libera ser­ vum tuum—From the proud deliver Thy servant. 14. If I do not let my sins2 get the mastery over me, then I shall be free from every fault, and pure especially from grievous sins. 15. My word, or my prayers will be agreeable to Thee as well as my meditations, which I shall ever make in Thy presence. 16. It is Thou that aidest me in need and dcliverest me in danger. Psalm II. of the Third Noci'urn, which is Psalm XIX. of hie Psalter. This psalm is a prayer which the people address to God for the suc­ cess of the arms of David. But Bellarmine and Rotigni think that this psalm and the two following psalms, that is, the XX. and the XXI. of the psalter, refer to the victories of Jesus Christ over the devil and the persecutors of the Church. 1. Exaudiat te Dominus in die tribulationis: protegat te nomen Dei Jacob. 2. Mittat tibi auxilium de sancto : et de Sion tueatur te. 3. Memor sit omnis sacrificii tui: et holocaustum tuum pin­ gue fiat. 4. Tribuat tibi secundum cor tuum : et omne consilium tuurq confirmet. 5. Laetabimur in salutari tuo 1. May the Lord hear thee in the day of tribulation : may the name of the God of Jacob protect thee. 2. May he send thee help from the sanctuary : and defend thee out of Sion. 3. May he be mindful of all thy sacrifices: and may thy whole burnt-offering be made fat. 4. May he give thee accord­ ing to thy own heart : and con­ firm all thy counsels. 5. We will rejoice in thy sal- Or those strangers that live far from Thee and Thy law. Psalm II., Third Nochern ; XIX. of Psalter. y g ct in nomine Dei nostri mag­ nificabimur. 6. Impleat Dominus omnes petitiones tuas: nunc cognovi quoniam salvum fecit Domi­ nus Christum suum. 7. Exaudiet illum de cœlo sancto suo : in potentatibus salus dexteræ ejus. 8. Hi in curribus, ct hi in equis: nos autem in nomine Domini Dei nostri invocabi­ mus. 9. Ipsi obligati sunt, et ceci­ derunt : nos autem surreximus et erecti sumus. 10. Domine salvum fac re­ gem, ct exaudi nos in die, qua invocaverimus te. vation : and in the name of our God we shall be exalted. 6. The Lord fulfil all thy petitions: now have I known that the Lord hath saved his anointed. 7. He will hear him from his holy heaven : the salvation of his right hand is in powers. 8. Some trust in chariots, and some in horses : but we will call upon the name of the Lord our God. 9. They are bound, and have fallen : but we are risen, and are set upright. 10. O Lord save the king: and hear us in the day that we shall call upon thee. 3. " Holocaustum tuum fringue fiat." May thy holocaust be agreeable to the Lord, as are the sacrifices of fat animals {Dan. iii. 40). 5. “ Salutari tuo." Thy safety and thy victory. "Magnifi­ cabimur." Expression conformable to the Scptuagint version. According to present 11 ebrew version, we would have: Vexil­ lum attolemus: We shall lift up our banner. That is to say: We shall celebrate the victory that saves and exalts us by pro­ claiming the glory of the Lord, to whom it is due. 6. "Christum suum." His Christ, or the King whom he hath anointed with his grace. 7. “ In frotentatibus salus dexteræ ejus." St. Jerome’s transla­ tion is : In fortitudinibus salutis dexteræ ejus. 8. Our enemies put their trust in terrestrial goodsand means; but we will invoke the name of our God, who gives victory to those that trust in him. 9. “ Obligati sunt." That is to say, according to the Septuagint version: Colligati sunt, quasi comfredibus - They are tied down by earthly affections, as by so many fetters. So Sunday at Matins. Ihird Nocturn, which is Psalm XX. ok the Psalter. Hymn of thanksgiving which the people address to God for the vic­ tories granted to the arms of David. According to Bellarmine, this psalm is understood in the spiritual sense of the victory which Jesus Christ gained through the merits of his Passion over sin and over hell. Psalm III, of the 1. Domine in virtute tua lætabitur rex: et super salu­ tare tuum exultabit vehemen­ ter. 2. Desiderium cordis ejus tribuisti ei : et voluntate la­ biorum ejus non fraudasti eum. 3. Quoniam prævenisti cum in benedictionibus dulcedinis : posuisti in capite ejus coro­ nam de lapide pretioso. 1. In thy strength, O Lord, the king shall joy: and in thy salvation he shall rejoice ex­ ceedingly. 2. Thou hast given him his heart’s desire : and hast not withholdcn from him the will of his lips. 3. For thou hast prevented him with blessings of sweet­ ness: Thou hast set on his head a crown of precious stones. 4. He asked life of thee : and 4. Vitam peti itate: et tribu­ isti ei longitudinem dierum in thou hast given him length of sæculum, et in sæculum sæculi. days forever and ever. 5. His glory is great in thy 5. Magna est gloria ejus in salutari tuo : gloriam et mag­ salvation : glory and great num decorem impones super beauty shalt thou lay upon eum. him. 6. For thou shalt give him 6. Quoniam dabis eum in benedictionem in sæculum sæ­ to be a blessing forever and culi : lætificabis eum in gaudio ever: Thou shalt make him joyful in gladness with thy cum vultu tuo. countenance. 7. For the king hopeth in 7. Quoniam rex sperat in Domino: et in misericordia the Lord : and through the mercy of the most High he Altissimi non commovebitur. shall not be moved. 8. Let thy hand be found by 8. Inveniatur manus tua omnibus inimicis tuis: dex­ all thy enemies: let thy right tera tua inveniat omnes, qui hand find out all them that hate thee. te oderunt. 9. Thou shalt make them as 9. Pones eos ut clibanum ignis in tempore vultus tui : an oven of fire, in the time of Dominus in ira sua contur­ thy anger: the Lord shall babit eos, et devorabit cos trouble them in his wrath, and fire shall devour them. ignis. 10. Fructum eorum de terra 10. Their fruit shalt thou de­ perdes: et semen eorum a filiis stroy from the earth : and their nominum. seed from among the children of men. Psalm I!/., Third Noclurn ; XX. of Psalter. 81 declinaverunt in te mala: cogitaverunt con­ silia, quæ non potuerunt stabi­ lire. 12. Quoniam pones cos dor­ sum: in reliquiis tuis præpara­ bis vultum eorum. 11. Quoniam 13. Exaltare Domine in vir­ tute tua: cantabimus et psal­ lemus virtutes tuas. 11. For they have intended evils against thee; they have devised counsels which they have not been able to establish. 12. For thou shalt make them turn their back : in thy remnants thou shalt prepare their face. 13. Be thou exalted, O Lord, in thy own strength: we will sing and praise thy powers. 1. “Super salutare tuum.” On account of the salvation that he has received from Thee. 2. “ Voluntate labiorum ejus non fraudasti eum.” Thou hast not failed to hear his prayers.1 6. “ Dabis eum in benedictionem'.' According to the Hebrew: Pones eum benedictiones—Thou hast set him to be blessings. These words can be verified only in Jesus Christ, the eternal source of blessings, which all receive through him? 8. “ Inveniatur manus tua omnibus inimicis tuis.” According to the Hebrew: Inveniet manus tua omnes inimicos tuos—Thy hand shall find all Thy enemies. 9. “ In tempore vultus tui.” When Thy angry face shall make them see Thy just wrath. 11. Most justly wilt Thou deal with them, since they have endeavored to heap evils upon Thee by the many outrages that they have done Thee. 12. This verse is very obscure, and has given rise to different interpretations. Theodoret and Euthymius explain it thus: “ Pones eos dorsum.” Thou shalt put them to flight by making them turn their back. “ In reliquiis tuis.” That is, in their posterity. “ Prceparabis vultum.” Thou wilt show Thy angry face. Bellarmine explains it thus: "Pone eos dorsum”—Thou shalt make them as though they were nothing but back, a part12 1 These two verses correspond to three verses of the preceding psalm (4, 5, and 6). In the following verses it is said that God not only heard the desires and the prayers of David, but that he anticipated and after­ wards surpassed them by such favors as could not have their entire ful­ filment except in the person of Jesus Christ, who was himself the greatest of the blessings granted to the holy king. 2 Others understand: Thou wilt cause him to be blessed in all ages. 0 82 Sunday ai Matius. of the body exposed to the scourger. “ In reliquiis luis prccparabis vultum eorum." You will cause that their sight, for their greater punishment, be fixed in considering Thy elect, who are the remnant reserved and saved by Thee. Mattei, Menochius, Bossuet, and Tirinus take this whole verse all in one sense, and explain it thus: Thou wilt discharge Thy arrows so thick in their face that they will be forced to turn and take to flight. Let the reader choose whichever of these explana­ tions he pleases; the last, however, agrees best with the He brew text, according to which, instead of the words "In reli­ quiis tuis," it is In nervis ; signifying the string of the bow on which the arrow is placed.1 1 St. Jerome translates the Hebrew thus: Pones eos humerum; funes tuos firmabis contra facies eorum. Psalm I.—XX VI. of Psalter, 83 Monday at Matins. Psalm I., which is Psalm XXVI. of the Psalter. David persecuted by Saul and surrounded by every kind of peril shows no less courage by the confidence that he has in the divine pro­ tection; he sighs at the same time after the sight of the Tabernacle. He is a figure of the just man who in the midst of the enemies of his salvation longs to leave this world, and to enter into the heavenly kingdom. 1. Dominus illuminatio mea, ct salus mea, quem timebo ? 2. Dominus protector vitæ meæ, a quo trepidabo ? 3. Dum appropiant super me nocentes, ut edant carnes meas : 4. Oui tribulant me inimici mei, ipsi infirmati sunt, et ce­ ciderunt. 5. Si consistant adversum me castra, non timebit cor meu m. 6. Si exurgat adversum me praelium, in hoc ego sperabo. 7. Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini omnibus die­ bus vitæ meæ. 8. Ut videam voluptatem Domini, ct visitem templum ejus. 9. Quoniam abscondit me in tabernaculo suo: in die malorum protexit me in ab­ scondito tabernaculi sui. 10. In petra exaltavit me : et nunc exaltavit caput meum super inimicos meos. 1. The Lord is my light and my salvation, whom shall I fear? 2. The Lord is the protector of my life, of whom shall I be afraid ? 3. Whilst the wicked draw near against me, to cat my flesh : 4. My enemies that trouble me, have themselves been weakened, and have fallen. 5. If armies in camp should stand together against me, my heart shall not fear. 6. If a battle should rise up against me, in this will I be confident. 7. One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life: 8. That I may see the delight of the Lord, and may visit his temple. 9. For he hath hidden me in his tabernacle: in the day of evils, he hath protected me in the secret place of his taber­ nacle. 10. He hath exalted me upon a rock : and now he hath lifted up my head above my enemies. Monday at Matins, S4 Circuivi, et immolavi in tabernaculo ejus hostiam vo­ ciferationis : cantabo, et psalm­ um dicam Domino. ii. 12. Exaudi Domine vocem meam, qua clamavi ad te : mi­ serere mei, et exaudi me. 13. Tibi dixit cor meum, exquisivit te facies mea: faciem tuam Domine requi­ ram. 14. Ne avertas faciem tuam a me: ne declines in ira a servo tuo. 15. Adjutor meus esto: ne derelinquas me, neque despicias me Deus salutaris meus. 16. Quoniam pater meus, et mater mea dereliquerunt me: Dominus autem assumpsit me. 17. Legem pone mihi Do­ mine in via tua: et dirige me in semitam rectam propter ini­ micos meos. 18. Ne tradideris me in ani­ mas tribulantium me : quo­ niam insurrexerunt in me testes iniqui, et mentita est iniquitas sibi. 19. Credo videre bona Do­ mini in terra viventium. 20. Expecta Dominum, viri­ liter age: et confortetur cor tuum, et sustine Dominum. 11. I have gone round, and have offered up in his taber­ nacle a sacrifice of jubilation : I will sing, and recite a psalm to the Lord. 12. Hear, O Lord, my voice, with which I have cried to thee : have mercy on me and hear me. 13. My heart hath said to thee, My face hath sought thee : thy face, O Lord, will I still seek. 14. Turn not away thy face from me : decline not in thy wrath from thy servant. 15. Be thou my helper for­ sake me not, do not thou de­ spise me, O God my Saviour. 16. For my father and my mother have left me: but the Lord hath taken me up. 17. Set me, O Lord, a law in thy way: and guide me in the right path, because of my ene­ mies. 18. Deliver me not over to the will of them that trouble me: for unjust witnesses have risen up against me, and ini­ quity hath lied to itself. 19. I believe to see the good things of the Lord in the land of the living. 20. Expect the Lord, do man­ fully : and let thy heart take courage, and wait thou for the Lord. 3, 4. My enemies advance against me like ferocious beasts, to devour my body; but those that ill-treat me I have seen weak­ ened and cast down.1 8. When visiting the Temple of the Lord, I may taste the sweetness that he communicates to those that love him. 1 Bellarmine says that the past is here employed for the future, ac­ cording to the custom of the prophets, to show the certainty of the event. Psalm II.—XXVII. of Psalter. 10. He has placed me as upon a high rock, so that now I hold my head above my enemies; that is to say, I have overcome them.1 11. “Circuivi, et immolavi." In the Hebrew this is in the future, which agrees better with the rest of the verse. The sense, therefore, is: United with the priests, I will go around the altar, and will offer. 12. “ Vocem meam, qua clamavi ad te." The urgent prayer that I have addressed to Thee. 13. In the past, my heart, or my desire, which is well known to Thee, has already told Thee that my eyes have sought Thee; for the future, I will try to be always in Thy presence, to obey Thee and to love Thee. 14. "hi ira." In wrath, as a punishment for my sins. 17. 2Teach me, O God! to walk according to Thy law, and guide me in the right path that leads to Thee, in order that I may not fall into the hands of my enemies. 18. “ Mentita est iniquitas sibi." Their iniquity has lied, that is, has been injurious to themselves. 19. I hope to enjoy in the land of the living—that is, in the kingdom of the blessed, where death has no access—the good things that the Lord has prepared for those that love him. 20. “ Sustine Dominum." Expect the help of the Lord; he will never fail Thee. Psalm IL, which is Psalm XXVII. of the Psalter. David, in the midst of persecutions, implores the help of God, and foretells his triumph.3 There is not one among the faithful who cannot apply this psalm to himself in view of the temptationsand perils of which his life here upon earth is so full. i. Ad te Domine clamabo, 1. Unto thee will I cry, O Deus meus ne sileas a me: Lord, O myGod.be not thou nequando taceas a me, et as- silent to me: lest if thou be 1 See Psalm lx. 2. 2 “ /.egem pone rnibi . . . in via tua." In the Hebrew, according to Bellarmine: Doce me; . . . and according to St. Jerome: Ostende mibi . . . viam tuain. 3 Bellarmine gives several reasons showing that this psalm does not apply to David, but to Jesus Christ on the cross, according to the expla­ nation of St. Augustine and St. Jerome. It is, he says, an abridgment of Psalm xxi. 86 Monday at Matins. similabor descendentibus in la­ cum. 2. Exaudi Domine vocem de­ precationis meæ dum oro ad te: dum extollo manus meas ad templum sanctum tuum. 3. Ne simul trahas me cum peccatoribus: et cum oper­ antibus iniquitatem ne perdas me. 4. Oui loquuntur pacem cum proximo suo, mala autem in cordibus eorum. 5. Da illis secundum opera eorum, et secundum nequi­ tiam adinventionum ipsorum, 6. Secundum opera manuum eorum tribue illis : redde retri­ butionem eorum ipsis. 7. Quoniam non intcllexerunt opera Domini, et in opera manuum ejus destrues illos, et non aedificabis eos. 8. Benedictus Dominus: quoniam exaudivit vocem de­ precationis meæ. 9. Dominus adjutor meus, et protector meus: in ipso speravit cor meum, et adjutus sum. 10. Et refloruit caro mea: et ex voluntate mea confitebor ei. 11. Dominus fortitudo plebis suæ: et protector salvationum Christi sui est. 12. Salvum fac populum tu­ um Domine, et benedic here­ ditati tuæ: et rege eos, et ex­ tolle illos usque in aeternum. silent to me, I become like them that go down into the pit. 2. Hear, O Lord, the voice of my supplication, when I pray to thee: when 1 lift up my hands to thy holy temple. 3. Draw me not away to­ gether with the wicked : and with the workers of iniquity destroy me not : 4. Who speak peace with their neighbor, but evils are in their hearts. 5. Give them according to their works: and according to the wickedness of their inven­ tions. 6. According to the works of their hands give thou to them : render to them their reward. 7. Because they have not un­ derstood the works of the Lord, and the operations of his hands: thou shalt destroy them, and shalt not build them up. 8. Blessed be the Lord : for he hath heard the voice of my supplication. 9. The Lord is my helper and my protector: in him hath my heart confided, and I have been helped. 10 And my flesh hath flour­ ished again : and with my will I will give praise to him. 11. The Lord is the strength of his people and the protector of the salvation of his anointed. 12. Save O Lord, thy people, and bless thy inheritance : and rule them and exalt them for­ ever. i. "Ad te, Domine, clamabo'' O Lord ! I will not cease to cry to Thee to obtain help. “ Ne sileas a me." Keep not silence, as if Thou didst not hear my prayers. “Assimilabor descenden­ tibus in lacum:' I shall become like those that find themselves Psalm II.—XXVII. of Psalter. <87 shut up in the tomb, whence their voice can no longer be heard. 3. lt Ne simul trahas me." Do not permit me to fall over precipices. 5. ** Secundum nequitiam adinventionum ipsorum." Accord­ ing to their malice, which invents artifices to injure others. 6. “ Redde retributionem eorum ipsis." Cause the evil that they are plotting for others to fall upon themselves.1 7. “Non intellexeruntThey did not wish to understand.’ “Non cedificabis cos." Thou wilt not restore them to their former state. 10. Through the help that I have received, my flesh, that is, my weakness, has regained its vigor;3 therefore I will always sing with all my heart the praises of my Saviour. 11. “ Christi sui." Christ, or the anointed of the Lord. David thus calls himself, as having received from God the royal unction. 1 5, 6. “ Da . . . Tribue . . . Redde . . .” These words are not an imprecation, but a prophecy of what is to happen; this the following verse explains and proves. * “ Et in opera." According to the Hebrew and the Greek, the prep­ osition in is redundant. St. Jerome’s translation has: Et opus. On this passage Bellarmine makes an excellent reflection: All evils, he says, come from not applying ourselves to knowing and understanding the wonders worked by the Lord in the creation, redemption, and the gov­ ernment of the human race. If we attentively consider these things we could hardly refrain from loving God. Hence those words of our Saviour to Jerusalem: Si cognovisses et tu, et quidem in hac die tua qua ad pacem tibi ! . . . Non relinquent in te lapidem super lapidem, eo quod non cognoveris tempus visitationis tua—If thou also hadst known, and that in this thy day, the things that arc to thy peace !... They shall not leave in thee a stone upon a stone; because thou hast not known the time of thy visitation (Lube, xix. 42). And St. Paul says: Si enim cognovissent, nunquam Dominum gloria crucifixissent—If they had known it, they would never have crucified the Lord of glory (1 Cor. ii. 8). Hence also: Desolatione desolata est omnis terra, quia nullus est qui recogitet corde—With desolation is all the land made desolate: be cause there is none that considereth in the heart ( Jer. xii. n). 3 “ Refloruit caro mea.” These words, applied to Jesus Christ, ad­ mirably foretell his resurrection. S8 Monday at Matins. Psalm III., which is Psalm XXVIII. of the Psalter. The prophet here invites the people to come to adore God in his Temple.1 Under this figure the Gentiles are invited to receive the Gospel, which had to be preached in the midst of persecutions, here represented by the winds, the tempests, and the thunders, which are mentioned in this psalm. 1. Afferte Domino filii 1. Bring to the Lord, O ye Dei: afferte Domino filios children of God : bring to the arietum : Lord the offspring of rams. 2. /Xfferte Domino gloriam 2. Bring to the Lord glory et honorem, afferte Domino and honor, bring to the Lord gloriam nomini ejus: adorate glory to his name: adore ye Dominum in atrio sancto ejus. the Lord in his holy court. 3. Vox Domini super aquas, 3. The voice of the Lord is Deus majestatis intonuit: Do­ upon the waters; the God of minus super aquas multas. majesty hath thundered, the Lord upon many waters. 4. Vox Domini in virtute: 4. The voice of the Lord is vox Domini in magnificentia. in power; the voice of the Lord in magnificence. 5. Vox Domini confringentis 5. The voice of the Lord cedros: et confringet Dominus breaketh the cedars : yea, the cedros Libani : Lord shall break the cedars of Libanus : 6. Et comminuet eas tam­ 6. And shall reduce them to quam vitulum Libani: et di­ pieces, as a calf of Libanus, and lectus quemadmodum filius as the beloved son of unicorns. unicornium. 7. Vox Domini intercidentis 7. The voice of the Lord diflammam ignis: vox Domini videth the flame of fire: the concutientis desertum : et com­ voice of the Lord shaketh the movebit Dominus desertum desert: and the Lord shall Cades. shake the desert of Cades. 8. Vox Domini praeparantis 8. The voice of the Lord pre­ cervos, et revelabit condensa: pared! the stags: and he will et in templo ejus omnes dicent discover the thick woods: and gloriam. in his temple all shall speak his glory. 1 Title of the psalm: Psalmus David, in consummationi Tabernaculi. St. Jerome thence infers that David composed this psalm when he caused the Ark of the Covenant to be placed in the tabernacle erected on Mount Sion (2 Kings, vi. 17). This tabernacle being a figure of the Church, the prophet raises his thoughts from the figure to the reality, and announces the preaching of the Gospel by the Voice of the Lord, which nothing can resist, Psalm III.—XXVIII. of Psalter. 9. Dominus diluvium inha­ bitare facit: et sedebit Domi­ nus rex in æternum. 10. Dominus virtutem po­ pulo suo dabit: Dominus be­ nedicet populo suo in pace. 89 9. The Lord maketh the flood to dwell : and the Lord shall sit king forever. 10. The Lord will give strength to his people: the Lord will bless his people with peace. i. "Filios arietum." Young rams, to offer them to him in sacrifice. 3. The Lord makes his voice heard upon the waters during the storms; in the noise that is then produced by the abund­ ance of the waters, mingled with peals of thunder, he makes the voice of his majesty heard. 4. "In virlute." According to the Hebrew: In potentia—In power. The Lord makes his voice known in his power and in his grandeur; for when he wills he makes the earth and the sea tremble. 5. “ Cedros Libani." That is to say: The loftiest and strongest trees, which it destroys by the violence of the tem­ pests. 6. "Comminuet." According to the Hebrew : Saltare faciet— lie shall make them leap as a calf that goes bounding over the mountain of Libanon. "Dilectus." The unicorn, when little, is admired for its beauty. 7. "Intercidentisflammam." St. Jerome’s translation is: Di­ videns flammas ; that is to say, the thunder darts a number of lightning flashes one after the other. "Desertum Cades." A vast desert of Arabia. 8. " Préparant is cervos." This means, according to some in­ terpreters, that the thunder so terrifies the deer that partu­ rition is hastened. These authors rest on the Hebrew text, which is thus translated: Vox Domini parere faciens cervas— The voice of the Lord makes hinds bring forth. But I prefer the interpretation of Mattei, who says that the voice of the Lord, or the thunder, so frightens the deer as to drive them from their thickets; and he observes that the λ ulgate does not use the word Cervas, but Cervos. " Et revelabit condensa ; et in templo ejus omnes dicent gloriam." T hat is to say, the Lord lays open to daylight the thick forests by shivering and uprooting the trees with his thunderbolts; after which all men will go to 9o Monday at Matins. render homage to the glory or to the power of the Most High in his Temple. 9. God makes the deluge of waters that inundate the earth to dwell, to abide, or last; and he himself, as Lord and eternal King seated upon the clouds, disposes everything for his glory. 10. The Lord will give to his people the virtue of trusting in his protection ;1 and then blessing them he will fill them with peace. Psalm IV., which is Psalm XXIX. of the Psalter. Thanksgiving addressed by David to God for having delivered him from a dangerous illness. * ’ This psalm is very suitable to every Chris­ tian who, having been assailed by his passions, is in danger of falling into temptations. i. Exaltabo te Domine quoniam suscepisti me: nec delectasti inimicos meos super me. i. I will extol thee, O Lord for thou hast upheld me: and hast not made my enemies to rejoice over me. 1 “VirtutemBy this word some understand the force of resisting enemies and of conquering them. Such is the conclusion of this poetical picture, in which the psalmist shows us in a few strokes the marvellous effects of the voice of God, which calls down the tempest and the thunder upon the elements of the physical world—water, air, fire, and earth,—and then upon the plants, animals, and men, to induce the latter to recognize the Providence of God, and to render him the homage that is due to him. In a figurative sense, as we may see in detail in Bellarmine. this Voice of God represents the preach­ ing of the Gospel. We add that the Voice of the Lord (verses 3 and S) prefigure in a perfect manner the seven gifts of the Holy Ghost, who descended upon the Apostles with a great noise under the forms of tongues of fire, as is so well expressed by these words of verse 7: Vox Domini intercidentis flammam ignis. • So it is understood by several interpreters, such as Father De Car­ rières. But the psalm bears the title: Psalmus cantici, in dedicatione domus David—A psalm of a canticle at the dedication of David’s house. This means, according to others, that David composed this psalm for the ceremony of his entrance into the palace that he had built for him­ self at Jerusalem (2 Kings, v. 11). As to the words Sanaste me (v. 2), they understand them of the deliverance from mental sufferings with which the psalmist had been afflicted in the midst of the mortal dangers that he had encountered. One may see in this psalm a picture of the Psalm IV.—XXIX. of Psalter. 2. Domine Deus meus cla­ mavi ad te, et sanasti me. 3. Domine eduxisti ab in­ ferno animam meam : salvasti me a descendentibus in la­ cum. 4. Psallite Domino sancti ejus: et confitemini mémorisé sanctitatis ejus. 5. Quoniam ira in indigna­ tione ejus: et vita in voluntate ejus. 6. Ad vesperum demorabitur fletus: et ad matutinum lae­ titia. 7. Ego autem dixi in abun­ dantia mea : Non movebor in æternum. 8. Domine in voluntate tua, praestitisti decori meo virtu­ tem. 9. Avertisti faciem tuam a me, et factus sum conturba­ tus. 10. Ad te Domine clamabo : et ad Deum meum depreca­ bor. 11. Quæ utilitas in sanguine meo, dum descendo in corrup­ tionem ? 12. Numquid confitebitur ti­ bi pulvis, aut annuntiabit veri­ tatem tuam ? 13. Audivit Dominus, et misertus est mei : Dominus fac­ tus est adjutor meus. 14. Convertisti planctum me­ um in gaudium mihi: consci­ disti saccum meum, et circum­ dedisti me laetitia: i 5. Ut cantet tibi gloria mea, et non compungar: Domine Deus meus in æternum confi­ tebor tibi. 91 2. O Lord my God, I have cried to thee, and thou hast healed me. 3. T h o u, O Lord, hast brought forth my soul from hell : thou hast saved mefrom them that go down into the pit. 4. Sing to the Lord, O you his saints: and give praise to the memory of his holiness. 5. For wrath is in his indig­ nation ; and life in his good will. 6. In the evening weeping shall have place, and in the morning gladness : 7. And in my abundance I said : I shall never be moved. 8. O Lord, in thy favor, thou gavest strength to my beauty. 9. Thou turnedst away thy face from me, and I became troubled. 10. To thee, O Lord, will I cry: and I will make supplica­ tion to my God. 11. What profit is there in my blood, whilst I go down to corruption ? 12. Shall dust confess to thee, or declare thy truth? 13. The Lord hath heard, and hath had mercy on me : * The Lord became my helper. 14. Thou hast turned forme my mourning into joy: thou hast cut my sackcloth, and hast compassed me with gladness. i 5. To the end that my glory may sing to thee; and 1 may not regret: O Lord my God, I will give praise to thee forever. vicissitudes of human life, over which God ever watches as a father and as a judge. In a higher sense, it is applicable to our Saviour in his res­ urrection; hence it forms part of the Office of Holy Saturday. 92 Monday at Matins. i. I will praise Thee by giving thanks, because Thou hast taken me under Thy protection, and hast not allowed my ene­ mies to sing victories over me. 3. “ Eduxisti ab inferno animam meant." Thou hast brought me back from the tomb.1 4. “Sanctiejits." You who arc his faithful servants. ltMe­ moria sanctitatis ejus." That is to say: For his holy memory that he has of you, to do you good. 5. The wrath of God, or chastisement, comes from the indig­ nation that he conceives against the sinner on account of his sin, on the other hand, life or salvation comes from the will of God, who in his goodness desires to save man. 6. “Demorabitur." Pagnini translates: Pernoctabit. Hence the sense is: Though the Lord cause us to pass the night in sadness, in the morning he will give us joy.’ 7. Finding myself in an abundance of consolations, I said: 1 shall never be deprived of my happiness. 8. Thou hast wished to give to my glory and to my happiness strength; that is, solidity. 10. Nevertheless, O Lord! I will never cease to cry to Thee, who art my God, and to pray to Thee to help me.3 ii. What fruit couldst thou draw from my blood; that is to say, as St. Augustine explains this verse by applying it to Jesus Christ, from the shedding of my blood, or from my death? But, literally, it is better understood of David himself, who fears that he will not be able after death to do the good that he can do in life, as he explains in the following verse. 12. Will, then, dust, or my body reduced to dust after death, be yet able to praise Thee, and to publish the faithfulness of Thy promises? 14. “Saccum." Garment of mourning and humiliation. 1 This verse may signify: Thou hast preserved me from death, or, in a spiritual sense, from sin. When applied to Jesus Christ it well de­ scribes his resurrection, his soul coming forth from Limbo and his body from the tomb. 4 By the night we may understand the present life; by the morning, the entrance into a blessed eternity. Λ In this passage, according to Bellarmine and Bossuet, the future is used instead of the past; for the psalmist relates what he then said, and this agrees better with verse 13. Psalm V.—XXX. of Psalter. g3 15. “ Non compungar i' Let not my sadness hinder me any longer from praising Thee. According to the Hebrew: Non taceat. That is to say: Let not my glory cease to praise Thee. “In æternum confitebor tibi." I will never cease to celebrate Thy glories, and I will ever thank Thee for Thy benefits. Psalm V., which is Psalm XXX. of the Psalter. Forced by his son Absalom to leave Jerusalem, David asks help of God. This psalm is perfectly suited to a Christian who sees himsel assailed by temptations, and who, animated by confidence, asks God for aid and protection.1 It must be remarked that our Lord Jesus Christ makes to himself the application of the sixth verse of this psalm: a proof that the persecution of David prefigures that which our Redeemer had to endure at the hands of the Jews. In te Domine speravi, non confundar in æternum: in justitia tua libera me. 1. 2. Inclina ad me aurem tuam, accelera ut eruas me. 3. Esto mihi in Deum pro­ tectorem : et in domum refugii, ut salvum me facias. 4. Quoniam fortitudo mea, et refugium meum es tu : et propter nomen tuum deduces me, et enutries me. 5. Educes me de laqueo hoc, quem absconderunt mihi : quo­ niam tu es protector meus. 6. In manus tuas commendo spiritum meum: redemisti me Domine Deus veritatis. 7. Odisti observantes vani­ tates, supervacue. 8. Ego autem in Domino speravi : exuItabo, et lætabor in misericordia tua. 9. Quoniam respexisti humi­ litatem meam, salvasti de ne­ cessitatibus animam meam. 10. Nec conclusisti me in 1. In thee, O Lord, have I hoped, let me never be con­ founded : deliver me in thy justice. 2. Bow down thy ear to me : make haste to deliver me. 3. Be thou unto me a God, a protector: and a house of refuge, to save me. 4. For thou art my strength and my refuge: and for thy name’s sake thou wilt lead me, and nourish me. 5. Thou wilt bring me out of this snare, which they have hid for me : for thou art my pro­ tector. 6. Into thy hands I commend my spirit: thou hast redeemed me () Lord the God of truth. 7. Thou hast hated them that regard vanities, to no purpose. 8. But I have hoped in the Lord : I will be glad and rejoice in thy mercy. 9. For thou hast regarded my humility, thou hast saved my soul out of distresses. 10. And thou hast not shut 1 The subject is the same as that of Psalm Ixx. 94 Monday at Matins. manibus inimici: statuisti in loco spatioso pedes meos. me up in the hands of the enemy: thou hast set my feet in a spacious place. 11. Miserere mei Domine 11. Have mercy on me, O quoniam tribulor: conturbatus Lord, for I am afflicted: my est in ira oculus meus, anima eye is troubled with wrath, my mea, et venter meus: soul, and my belly : 12. Quoniam defecit in do­ 12. For my life is wasted lore vita mea: et anni mei in with grief: and my years in gemitibus. sighs. 13. Infirmata est in pauper­ 13. My strength is weakened tate virtus mea: et ossa mea through poverty: and my conturbata sunt. bones are disturbed. 14. Super omnes inimicos 14. I am become a reproach meos factus sum opprobrium among all my enemies, and et vicinis meis valde: et timor very much to my neighbors: notis meis. and a fear to my acquaintance. 15. Qui videbant me, foras 15. They that saw me, with­ fugerunt a me: oblivioni datus out fled from me: I am for­ sum, tamquam mortuus a corde. gotten as one dead from the heart. 16. Factus sum tamquam vas 16. I am become as a vessel perditum: quoniam audivi vi­ that is destroyed : for I have tuperationem multorum com­ heard the blame of many that morantium in circuitu: dwell round about: 17. While they assembled 17. In eo dum convenirent simul adversum me, accipere together against me, they con­ animam meam consiliati sunt. sulted to take away my life. 18. But I have put my trust 18. Ego autem in te speravi Domine: dixi: Deus meus es in thee, O Lord : I said : Thou tu : in manibus tuis sortes art my God : my lots arc in thy hands. meæ. 19. Deliver me out of the 19. Eripe me de manu ini­ micorum meorum, et a perse­ hands of my enemies, and from them that persecute me. quentibus me. 20. Make thy face to shine 20. Illustra faciem tuam super servum tuum, salvum me upon thy servant, save me in fac in misericordia tua: Do­ thy mercy: let me not be con­ mine non confundar, quoniam founded, O Lord, for I have called upon thee. invocavi te. 21. Let the wicked be asham­ 21. Erubescant impii, et de­ ducantur in infernum : muta ed, and be brought down to hell : let deceitful lips be made fiant labia dolosa. dumb. 22. Which speak iniquity 22. Quæ loquuntur adversus justum iniquitatem, in super­ against the just, with pride and abuse. bia, et in abusione. 3. O how great is the mul23. Quam magna multitudo Psalm V.—XXX. of Psalter. 95 dulcedinis tuæ Domine, quam abscondisti timentibus te! titude of thy sweetness, Ο Lord, which thou hast hidden for them that fear thee ! 24. Perfecisti eis, qui sperant 24. Which thou hast wrought in te, in conspectu filiorum for them that hope in thee, in the sight of the sons of men. hominum. 25. Thou shalt hide them in 25. Abscondes eos in abscond’vO faciei tuæ a conturbatione the secret of thy face, from the disturbance of men. hominum. 26. Proteges cos in taberna­ 26. Thou shalt protect them culo tuo a contradictione lin­ in thy tabernacle, from the contradiction of tongues. guarum. 27. Benedictus Dominus: 27. Blessed be the Lord, for quoniam mirificavit misericor­ he hath showed his wonderful diam suam mihi in civitate mercy to me in a fortified city. munita. 28. Ego autem dixi in excessu 28. But I said in the excess mentis meæ: Projectus sum a of my mind: I am cast away facie oculorum tuorum. from before thy eyes. 29. Ideo exaudisti Vocem 29. Therefore thou hast orationis meæ, dum clamarem heard the voice of my prayer, ad te. when I cried to thee. 30. Diligite Dominum omnes 30. O love the Lord, all ye sancti ejus : quoniam veritatem his saints: for the Lord will requiret Dominus, et retribuet require truth, and will repay abundanter facientibus super­ them abundantly that act biam. proudly. 31. Viriliter agite, et confor­ 31. Do ye manfully, and let tetur cor vestrum, omnes qui your heart be strengthened, all speratis in Domino. ye that hope in the Lord. 1. “ In justitia tua libera me." Deliver me from confusion by Thy justice, according to which Thou punishest the guilty and protectest the innocent. 2. Incline Thy ear to my prayers, and hasten to deliver me from the peril in which I find myself. 4. Thou art my strength in temptations, and my refuge in persecutions ; I hope that for the glory of Thy name Thou wilt lead me safe through all dangers, and provide for me in all my wants. 6. Into Thy hands I commit my life, because many other times Thou hast delivered me from death. Thou who art my Lord and my God, ever faithful in Thy promises. Some think that these words, and indeed the whole psalm, arc to be under­ stood of Jesus Christ, because before expiring he said on the cross: Pater, in manus tuas commendo spiritum meum. Bellar- Monday at Matins. mine, however, justly observes that our Lord, in dying, might well use these words, but not the following: Redemisti me, Do mine, Deus veritatis—Thou hast redeemed me, O Lord God of truth; for Jesus Christ was himself the Redeemer, and not the redeemed. 7. “ Observantes vanitates, supervacue." St. Jerome translates the passage thus: Custodientes vanitates frustra—Thou dost hate those who keep, that is, who love the vanities, or the false goods of this world; which they do uselessly, supervacue, for they will never find the peace for which they hope. 9. Thou hast looked upon my weakness, and Thou hast saved my life from many dangers. 10. Thou hast given me a large field, to deliver myself from the enemies that would close the way against me. 11. Have pity on me, O Lord! for I see myself troubled by the remembrance of my sins; my eyes, my soul, and my bowels, that is to say, all my powers, exterior and interior, are troubled at the sight of Thy anger, provoked by my infidelity. Such is the explanation given by Bellarminc, who follows St. Augustine. 14. “ Timor notis meis." My friends are afraid of being known to be my friends. 20. “Illustra faciem tuam super servum tuum." Turn Thy gracious eyes upon me. “ Non confundar." I hope that I shall not be abandoned by Thee. 21 “ Erubescant impii, et deducantur in infernum." May con­ fusion fall rather upon the wicked, and may the}7 be buried in eternal oblivion. 22. “Z/z abusione." According to the Hebrew and Greek: In o contemptu—with contempt. 23. “ Quam abscondisti.” An expression that shows that this treasure is hidden from the wicked, who do not fear God. 25. Thou wilt make them enjoy in secret Thy sensible pres­ ence, as happens to certain privileged souls. In this secret place they arc sure not to be troubled by men of the world, or by human passions. 28. “ In excessu mentis mcce.” According to the Hebrew: In stufore meo—In the excess of my tribulation, which held me stupefied. 30. “ I 'eritatem requiret." According to the Hebrew : Sinceros -tueturn—I le protects the sincere. The sense of the verse is: Psalm VI.—XXXI. of Psalter. 97 All you that serve the Lord, love him; for he will test your in­ nocence, and he will know well how to defend those that love him, as he knows how to punish the proud with terrible tor­ ments. Psalm VI., which is Psalm XXXI. of the Psalter. This psalm teaches us what a happy life one leads when, having returned from wicked ways, one does penance; and, on the other hand, what an unhappy life one leads when one persists in remaining in sin. 1. Blessed arc they whose iniquities are forgiven: and whose sins are covered. 2. Blessed is the man to whom the Lord hath not im­ puted sin, and in whose spirit there is no guile. 3. Because I was silent, my 3. Ouoniam tacui, inveteraverunt ossa mea, dum clama­ bones grew old, whilst I cried out all the day long. rem tota die. 4. For day and night thy 4. Ouoniam die ac nocte gravata est super me manus hand was heavy upon me: I tua: conversus sum in ærumna am turned in my anguish, whilst the thorn is fastened. mea, dum configitur spina. 5. I have acknowledged my 5. Delictum meum cognitum tibi feci, et injustitiam meam sin to thee: and my injustice I non abscondi. have not concealed. 6. I said: I will confess 6. Dixi: Confitebor adver­ sum me injustitiam meam Do­ against myself my injustice to mino: et tu remisisti impieta­ the Lord : and thou hast for­ given the wickedness of my sin. tem peccati mei. 7. For this shall every one 7. Pro hac orabit ad te omnis sanctus, in tempore oppor­ that is holy pray to thee, in a seasonable time. tuno. 8. And yet in a flood of many 8. Verumtamen in diluvio aquarum multarum, ad eum waters, they shall not come nigh unto him. non approximabunt. 9. Thou art my refuge from 9. Tu es refugium meum a tribulatione, quae circumdedit the trouble which hath encom­ me : cxultatio mea erue me a passed me: my joy, deliver me from them that surround me. circumdantibus me. 10. I will give thee under­ 10. Intellectum tibi dabo, et instruam te in via hac, qua standing, and I will instruct gradieris: firmabo super te thee in this way, in which thou shalt go: I will fix my eyes oculos meos. upon thee. 11. Do not become like the 11. Nolite fieri sicut equus 1. Beat I, quorum rcmissæ sunt iniquitates: et quorum tecta sunt peccata. 2. Beatus vir, cui non impu­ tavit Dominus peccatum nec est in spiritu ejus dolus. 9« Monday al Malins. et mulus, quibus non est intel­ horse and the mule, who have lectus. no understanding. 12. In camo et fræno maxil­ 12. With bit and bridle bind las eorum constringe, qui non fast their jaws, who come not approximant ad te. near unto thee. 13. Multa flagella peccatoris, 13. Many are the scourges of sperantem autem in Domino the sinner, but mercy shall en­ misericordia circumdabit. compass him that hopeth in the Lord. 14. Laetamini in Domino et 14. Be glad in the Lord, and exultate justi, et gloriamini rejoice, ye just, and glory all omnes recti corde. ye right of heart. i. " Quorum tecta sunt peccata." Whose sins have been cov­ ered, that is to say, blotted out. Protestants use these words, to prove, as they say, that sins, though forgiven by the mercy of God, are not removed from the soul, but are only covered, so that the stain of guilt remains in the soul, and that God always sees this stain ; but he remits the penalty due, as if he did not see it. They add that God remits the sin only so far as he does not impute it to the sinner, according to what is said in the fol­ lowing verse: Heatus vir cui non imputavit Dominus peccatum —Blessed is the man to whom the Lord hath not imputed sin. But all this is false; for God, in forgiving sins, docs not cover them, but for the merits of Jesus Christ he takes them away from the penitent soul, as holy Scripture says: Dominus quoque transtulit peccatum tuum—The Lord also hath taken away thy sins (2 Kings, xii. 13). Ecce Agnus Dei, ecce qui tollit peccatum mundi—Behold the Lamb of God, behold him who taketh away the sins of the world. Moreover, as the Council of Trent has declared, man is justified not only by the remission of sin, but by grace and inherent justice. And if it is said that God does not impute sin, this is, so far as he remits and blots it out, as the same Council also teaches (Sess. 6, de Justif. cap. 7, can. 11). 2. “ Non imputavit peccatum." Has not imputed his sin, because he has forgiven it him. “ Nec est in spiritu ejus dolus." He has sincerely repented of his fault.1 1 Thus most of the interpreters understand this verse as if it were substantially a repetition of the first ; but others, with Bellarmine, who gives a detailed explanation of it, prefer the following meaning: Blessed is the man to whom the Lord hath not imputed sin, etc.; that is Blessed is he who preserved his innocence. St. Paul {Rom. iv. 7) cites these two verses. Psalm I /. —XXX/. of Psalter. 99 3. I did not confess my sin, and this silence made me lament the whole day long, so that my bones have grown old ; that is to say, my continual tears have weakened me, as if my bones had become old, or had lost their strength and were broken. St. Jerome’s translation is: Attrita sunt ossa niea, in rugitu meo tota die—Αάγ bones are bruised so that the whole day I cried out through pain. 4. Thou hast afflicted me with justice; and hence when tribulation was piercing me like a sharp thorn, the only course I took was to return to Thee, my God, beseeching Thy mercy. “Configitur." According to the Hebrew: Configitur mihi. 6. When I had resolved to confess my injustice, Thou didst at once pardon me my enormous fault. 7. “ Pro hac." That is to say, according to Bellarmine and Mattei: For this reason. “Omnis sanctus." According to the Chaldee: Omnis pius. That is to say: Every sinner truly peni­ tent, who is holy and pious, because in stripping himself of his impiety he clothes himself with holiness by means of grace. "In temporc opportuno." In this life, when we can obtain for­ giveness of our sins before death. 8. In the flood of many waters, that is to say, at death and at judgment, when scourges shall fall as a torrent upon the wicked, they shall then no more approach God, because there will then be no longer any pardon for them? 10. Here David makes the Lord speak to the penitent sinner. " Firmabo super te oculos meos." I will continue to look upon thee with a favorable eye, and to protect thee. 11. The Lord addresses these words to those that are hard­ ened sinners. 12. Restrain, O Lord! those that keep far from Thee, and force them to obey Thee? 1 This verse, which is very obscure, leaves room for various interpre tations. Bellarmine finds the following more conformable to the letter of the Vulgate and to the Hebrew text: Certainly, when the mighty waters come, that is to say, sufferings of all kinds, which at the last day must fall as a deluge on the wicked, they shall not approach him, that is, the man who was converted in time. s It is the prophet who asks for the suppression of the wicked. “Zzz camo et freno." By the evils and afflictions that withdraw or remove the soul from sin. ΙΟΟ Monday at Matins. 13. Many arc the chastisements reserved for sinners; but lie that hopes in God shall be surrounded by his mercy so that he will not be able to go beyond its reach and be lost. 14. “ Gloriamini." Let your glory be to serve and to love the Lord. Psalm VII., which is Psalm XXXII. of the Psalter. The psalmist exhorts the just to praise the Lord, to fear his judg­ ments, and to confide in his mercy. 1. Exultate justi in Do­ 1. Rejoice in the Lord, Ο mino: rectos decet collau­ ye just : praise becometh the datio. upright. 2. Confitemini Domino in 2. Give praise to the Lord cithara: in psalterio decem on the harp: sing to him with chordarum psallite illi. the psaltery, the instrument of ten strings, 3. Cantate ei canticum no­ 3. Sing to him a new canticle: vum: bene psallite ei in voci­ sing well unto him with a loud feratione. noise. 4. Quia rectum est verbum 4. For the word of the Lord Domini, et omnia opera ejus is right, and all his works are done with faithfulness. in fide. 5. He loveth mercy and judg­ 5. Diligit misericordiam et judicium: misericordia Do­ ment: the earth is full of the mini plena est terra. mercy of the Lord. 6. Verbo Domini cceli fir­ 6. By the word of the Lord mati sunt: et spiritu oris ejus the heavens were established : and all the power of them by omnis virtus eorum. the spirit of his mouth. 7. Congregans sicut in utre 7. Gathering together the aquas maris: ponens in the­ waters of the sea, as in a vessel : sauris abyssos. and laycth up the depth in storehouses. 8. Timeat Dominum omnis 8. Let all the earth fear the terra: ab eo autem commove­ Lord: and let all the inhabi­ antur omnes inhabitantes or­ tants of the world be in awe of bem. him. 9. Quoniam ipse dixit, et 9. For he spoke and they facta sunt: ipse mandavit et were made : he commanded creata sunt. and they were created. 10. Dominus dissipat consilia 10. The Lord bringeth to Gentium : reprobat autem co­ naught the counsels of nations : gitationes populorum, et repro­ and he rejecteth the devices bat consilia principum. of people, and casteth away the counsels of princes. 11. Consilium autem Domini 11. But the counsel of the Psalm VII.—XXXII. of Psaller. in æternum manet: cogita­ tiones cordis ejus in genera­ tione et generationem. 12. Beata gens, cujus est Dominus, Deus ejus: populus, quem elegit in hæreditatem sibi. 13. De cœlo respexit Domi­ nus: vidit omnes filios homi­ num. 14. De præparato habita­ culo suo : respexit super om­ nes, qui habitant terram. ΙΟΙ Lord standeth forever: the thoughts of his heart to ail generations. 12. Blessed is the nation, whose God is the Lord : the people whom he hath chosen for his inheritance. 13. The Lord hath looked from heaven: he hath beheld all the sons of men. 14. From his habitation which he hath prepared, he hath looked upon all that dwell on the earth. 15. Oui finxit singillatim 15. He who hath made the corda eorum : qui intelligit hearts of every one of them : omnia opera eorum. who understandeth all their works. 16. Non salvatur rex per 16. The king is not saved by multam virtutem : et gigas a great army: nor shall the non salvabitur in multitudine giant be saved by his own virtutis suæ. great strength. 17. Fallax equus ad salutem : 17. λΤιίη is the horse for in abundantia autem virtutis safety: neither shall he be suæ non salvabitur. saved by the abundance of his strength. 18. Ecce oculi Domini super 18. Behold the eyes of the metuentes eum : et in eis, Lord are on them that fear qui sperant super misericordia him : and on them that hope ejus. in his mercy. 19. To deliver their souls 19. Ut eruat a morte animas eorum : et alat eos in fame. from death : and feed them in famine. 20. Our soul waiteth for the 20. Anima nostra sustinet Dominum : quoniam adjutor Lord : for he is our helper and et protector noster est. protector. 21. For in him our heart shall 21. Quia in eo laetabitur cor nostrum: et in nomine sancto rejoice: and in his holy name we have trusted. ejus speravimus. 22. Let thy mercy, O Lord, 22. Fiat misericordia tua Do­ mine super nos: quemadmo­ be upon us : as we have hoped dum speravimus in te. in thee. 3. "Bene psallite ei in vociferatione." Bossuet understands the word Psallite in the sense of playing an instrument, and not in that of singing. Hence the phrase signifies : Let your voices be in accord with the sound of instruments. 5. He loves mercy and justice ; but the earth is filled with mercy rather than justice, 102 Monday at Matins. 6. “ Spiritu oris ejus omnis virtus eorum." For " Virtus" St. Jerome translates Ornatus—adornment, by which is meant the stars. The sense, then, is, that God by a breath of his mouth, or by another word, adorned the heavens with stars. 7. “ Ponens in thesauris abyssos." The Lord holds the abysses, or the waters of the sea, in his treasures; that is to say, in re­ serve, to dispose of them according to his good pleasure, cither for doing good to men or for punishing them. 8. “Ab eo autem commoveantur." St. Jerome translates: Ipsum formident—Let them fear him. 9. Whatever God said, or wished, was done. 11. All the thoughts of his mind, which arc hidden to us, shall always have their fulfilment. 12. Blessed is the nation that makes God, and not his crea­ tures, its last end. 15. It is he that created their hearts, or their souls. “ Singillatim." One by one, as Bellarmine, Mcnochius, and Tirinus explain it. “Intelligit omnia opera corum." He well under­ stands and penetrates all the motives of their actions. Psalm VIII., which is Psalm XXXIII. of the Psalter. In this psalm the prophet exhorts us constantly to praise the Lord for his tender and continual care of his servants, and for the assistance that he deigns to grant us in all our tribulations. i. Benedicam Dominum in 1. I will bless the Lord at omni tempore: semper laus ali times : his praise shall be al­ ways in my mouth. ejus in ore meo. 2. In the Lord shall my soul 2. In Domino laudabitur anima mea: audiant mansueti, be praised : let the meek hear et lætentur. and rejoice. 3. O magnify the Lord with 3. Magnificate Dom i nu m mecum : ct exaltemus nomen me: and let us extol his name ejus in idipsum. together. 4. Exquisivi Dominum, et 4. I sought the Lord and he exaudivit me: et ex omnibus beard me : and he delivered me tribulationibus meis eripuit me. from all my troubles. 5. Accedite ad cum, ct illu­ 5. Come ye to him and be minamini : et facies vestræ non enlightened : and your faces confundentur. shall not be confounded. 6. Iste pauper clamavit, et 6. This poor man cried, and Dominus exaudivit eum : et de the Lord heard him : and saved omnibus tribulationibus ejus him out of all his troubles. salvabit cum. Psalm VIII.—XXXIII. of Psalter. 7. Immittet Angelus Domini in circuitu timentium eum: ct eripiet eos. 8. Gustate, ct videte quo­ niam suavis est Dominus: bea­ tus vir, qui sperat in eo. 9. Timete Dominum omnes sancti ejus: quoniam non est inopia timentibus cum. 10. Divites eguerunt ct esu­ rierunt: inquirentes autem Dominum non minuentur om­ ni bono. 11. Venite filii, audite me: timorem Domini docebo vos. 12. Quis est homo qui vult vitam: diligit dies videre bo­ nos ? 13. Prohibe linguam tuam a malo : et labia tua ne loquan­ tur dolum. 14. Diverte a malo, et fac bonum: inquire pacem, ct per­ sequere eam. 15. Oculi Domini super jus­ tos: et aures ejus in preces eorum. 16. Vultus autem Domini super facientes mala: ut per­ dat de terra memoriam eorum. 17. Clamaverunt justi, ct Do­ minus exaudivit eos: et ex omnibus tribulationibus eorum liberavit eos. 18. Juxta est Dominus iis qui tribulato sunt corde: et humiles spiritu salvabit. 19. Multae tribulationes jus­ torum : et de omnibus his libe­ rabit eos Dominus. 20. Custodit Dominus omnia ossa eorum : unum ex his non conteretur. 21. Mors peccatorum pessi- 103 7. The angel of the Lord shall encamp round about them that fear him : and shall deliver them. 8. O taste, and sec that the Lord is sweet: blessed is the man that hopeth in him. 9. Fear the Lord, all ye his saints : for there is no want to them that fear him. 10. The rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good. 11. Come, children, hearken to me : 1 will teach you the fear of the Lord. 12. Who is the man that desireth life: who loveth to see good days? 13. Keep thy tongue from evil : and thy lips from speak­ ing guile. 14. Turn away from evil, and do good : seek after peace and pursue it. 15. The eyes of the Lord are upon the just: and his ears unto their prayers. 16. But the countenance of the Lord is against them that do evil things: to cut off the remembrance of them from the earth. 17. The just cried, and the Lord heard them: and delivered them out of all their troubles. 18. The Lord is nigh unto them that are of a contrite heart : and he will save the humble of spirit. 19. Many are the afflictions of the just : but out of them all will the Lord deliver them. 20. The Lord keepeth all their bones: not one of them shall be broken. 21. The death of the wicked 104 Monday al Matins. ma: et qui oderunt justum de­ linquent. 22. Redimet Dominus ani­ mas servorum suorum : et non delinquent omnes qui sperant in eo. is very evil : and they that hate the just shall be guilty. 22. The Lord will redeem the souls of his servants: and none of them that trust in him shall offend. 2. “ Laudabitur.” According to the Hebrew: Gloriabitur. “Audiant mansueti, et latentur." Let the meek or the devout listen to the account of the benefits which I have received from the Lord, and let them rejoice with me thereat. 4. “Exaudivit me." He heard me, by giving me grace to find him. 5. “ Facies vestra non confundentur." You shall not be cov­ ered with confusion by the refusal of what you ask and hope for. 6. “Islepauper." In proof of which, this man, poor in merit.1 7. “Immittet." is understood. 8. “ Gustate." Taste the Lord by applying yourselves to con­ template his goodness. “ Videte quoniam suavis est." You will see by experience how sweet he is to him who seeks and tastes him. 9. “ Timete Dominum, omnes sancti ejus." All ye servants of the Lord, fear him. There is question here of a filial, not of a senfile fear. 10. The rich ones of this world, though possessing in abun­ dance the good of this earth, suffer hunger and thirst, because they find no peace in them ; but those that seek the Lord, even in poverty, are filled with every good. 12. That is to say : What is the way to enjoy the true life, true happiness? 14. “ Inquire pacem, et persequere earn?' Seek true peace, and never leave off seeking it. 20. The Lord keepeth all the bones of his servants, and not one of them shall be broken ; so that at the general resurrection they will all be found whole and sound. 21. “Delinquent." According to the Hebrew : Devastabuntur —Shall be laid desolate. ’ The prophet speaks thus of himself, and repeats what he said in verse 4. See also verse 17. “Non . . . omni bono." Hebraism for Nullo bono. Psalm IX.—XXXIV. of Psalter. 105 22. The Lord shall rescue from every danger the souls of his servants, and he will not permit any of them that trust in him to fail in their duties. Psalm IX., which is Psalm XXXIV. or the Psalter. This psalm is suitable to the just man who, seeing himself exposed here below to the temptations of the devil and to bad treatment on the part of impious men, seeks help from God.1 1. Judge thou O Lord them, 1. JuDICA Domine nocentes me, expugna impugnantes me. that wrong me, overthrow them that fight against me: 2. Apprehende arma et scu­ 2. Take hold of arms and tum : et exurge in adjutorium shield: and rise up to help mihi. me. 3. Bring out the sword, and 3. Effunde frameam, et con­ clude adversus cos, qui perse­ shut up the way against them quuntur me: dic animæ meæ : that persecute me: say to my soul : I am thv salvation. Salus tua ego sum. 4. Let them be confounded 4. Confundantur et revere­ antur, quaerentes animam me­ and ashamed that seek after am. my soul. 5. Let them be turned back 5. Avertantur retrorsum, et confundantur cogitantes mihi and be confounded that devise mala. evil against me. 6. Let them become as dust 6. Fiant tamquam pulvis ante faciem venti : et Angelus Do­ before the wind: and let the angel of the Lord straiten mini coarctans eos. them. 7. Let their way become dark 7. Fiat via illorum tenebrae et lubricum: et Angelus Do­ and slippery: and let the angel of the Lord pursue them. mini persequens eos. 8. For without cause they 8. Quoniam gratis abscon­ derunt mihi interitum laquei have hidden their net for me without sci: supervacue exprobrave­ unto destruction : cause they have upbraided my runt animam meam. soul. 9. Let the snare which he 9. Veniat illi laqueus, quem ignorat: et captio, (piam ab­ knoweth not come upon him: scondit, apprehendat eum : et and let the net which he hath hidden catch him: and into in laqueum cadat in ipsum. that very snare let them fall. 10. But my soul shall rejoice 10. Anima autem mea exultabit in Domino. et delecta­ in the Lord : and shall be de­ lighted in his salvation. bitur super salutari suo. 1 This psalm is admirably suited to Jesus Christ, the Just by excel­ lence. Bellarmine even thinks, with St. Augustine and St. Jerome, that this is its principal meaning. ιο6 Monday at Matins. 11. Omnia ossa mca dicent : Domine, quis similis tibi ? 12. Eripiens inopem de ma­ nu fortiorum ejus: egenum et pauperem a diripientibus eum. 13. Surgentcs testes iniqui, quæ ignorabam interrogabant me. 14. Retribuebant mihi mala pro bonis: sterilitatem animæ meæ. 15. Ego autem cum mihi molesti essent, induebar cili­ cio. 16. Humiliabam in jejunio animam meam, et oratio mea in sinu meo convertetur. 17. Quasi proximum, et quasi fratrem nostrum, sic complace­ bam : quasi lugens et contrista­ tus sic humiliabar. 18. Et adversum me laetati sunt, et convenerunt: congre­ gata sunt super me flagella, et ignoravi. 19. Dissipati sunt, nec com­ puncti, tentaverunt me, sub­ sannaverunt me subsanna­ tione: frenduerunt super me dentibus suis. 20. Domine quando respi­ cies? restitue animam meam a malignitate eorum, a leoni­ bus unicam meam. 21. Confitebor tibi in eccle­ sia magna, in populo gravi lau­ dabo te. 22. Non supergaudeant mihi qui adversantur mihi inique: qui oderunt me gratis, et an­ nuunt oculis. 23. Quoniam mihi quidem pacifice loquebantur, et in ira­ cundia terræ loquentes, dolos cogitabant. 11. All my bones shall say: Lord, who is like to thee ? 12. Who deliverest the poor from the hand of them that are stronger than he : the needy and the poor from them that strip him. 13. Unjust witnesses rising up have asked me things I knew not. 14. They repaid me evil for good : to the depriving me of my soul. 15. But as for me, when they were troublesome to me, I was clothed with hair-cloth. 16. I humbled my soul with fasting : and my prayer shall be turned into my bosom. 17. As a neighbor and as an own brother, so did I please: as one mourning and sorrowful so was I humbled. 18. But they rejoiced against me, and came together: scourges were gathered to­ gether upon me, and I knew not why. 19. They were separated, and repented not, they tempted me, they scoffed at me with scorn : they gnashed upon me with their teeth. 20. Lord, when wilt thou look upon me? rescue thou my soul from their malice, my only one from the lions. 21. I will give thanks to thee in a great church, I will praise thee in a strong people. 22. Let not them that are my enemies wrongfully rejoice over me: who have hated me without cause, and wink with the eyes. 23. For they spoke indeed peaceably to me : and speaking in the anger of the earth they devised guile. Psalm IX.—.XXXIV. of Psalter. 24. Et dilataverunt super meos suum: dixerunt: Euge, euge, viderunt oculi nostri. 25. Vidisti Domine, ne si­ leas: Domine ne discedas a me. 26. Exurge et intende judi­ cio meo : Deus meus, et Domi­ nus meus in causam meam. 27. Judica me secundum ju­ stitiam tuam Domine Deus meus, et non supergaudeant mihi. 28. Non dicant in cordibus suis: Euge, euge, animæ nostræ : nec dicant: Devoravimus cum. 29. Erubescant et reverean­ tur simul, qui gratulantur malis meis. 30. Induantur confusione et reverentia qui magna loquun­ tur super me. 31. Exultent et laetentur qui volunt justitiam meam : et di­ cant semper: Magnificetur Do­ minus, qui volunt pacem servi ejus. 32. Et lingua mea meditabi­ tur justitiam tuam, tota die laudem tuam.1 234*6 107 24. And they opened their mouth wide against me: they said: Well done, well done, our eyes have seen it. 25. Thou hast seen this, O Lord, be not thou silent ; O Lord, depart not from me. 26. Arise, and be attentive to my judgment : to my cause, my God and my Lord. 27. Judge me, O Lord my God, according to thy justice, and let them not rejoice over me. 28. Let them not say in their hearts: It is well, it is well, to our mind : neither let them say: We have swallowed him up. 29. Let them blush, and be ashamed together, who rejoice at my evils. 30. Let them be clothed with confusion and shame, who speak great things against me. 31. Let them rejoice and be glad, who are well pleased with my justice: and let them say always: The Lord be magni­ fied, who delights in the peace of his servant. 32. And my tongue shall me­ ditate thy justice, thy praise all the day long. 1. “Judica." Punish as they deserve. 2. “Apprehende anna et scutum." Take Thy arms to strike my enemies, and Thy shield to protect me.1 3. “ Effunde." St. Jerome translates : Evagina—Unsheathe. 4. “ Queerentes animam meam." Those that seek to take away my life. 6. “Angelus Domini." The angel, the minister of the Lord’s justice. 1 The shield of God is his goodness, his benevolence. Ct scuta botnc voluntatis tuce coronasti cum—Thou hast crowned us as with a shield of Thy goodwill (/’j·. v. 15). It is also equity or justice: Sumet scutum inexpugnabile cequitatem—He will take equity for an invincible shield {Wisdom, v. 20). 108 Monday at Matins. 1' “ Fiat via illorum tenebra et lubricum.” That is to say : Let them fall over a precipice. He that walks by night on a slippery path, can hardly avoid meeting with a dangerous fall. 8. Without cause on my part they have set their snares, or laid ambush, to take my life, and loaded me with injuries. 9. “ Laqueus. " According to the I lebrew : Calamitas. That is to say : Let there come upon him a calamity which he did not expect. “ Captio." According to the Hebrew: Fetis—A net. 10. “Super salutari suo." In the salvation received from him.1 11. “ Omnia ossa mea." All parts even of my body, to my very bones. 13. “ Qua ignorabam, interrogabant me." They asked me about things of which I was ignorant, in order to find matter for accusation against me. 14. "Sterilitatem." According to the Hebrew: Orbitatem —Privation, despoiling. That is to say: They sought to strip me of everything. 16. I afflicted myself by fasting, humbling myself before God, as a man who is worthy of this bad treatment, and praying for my persecutors; if my prayer does not benefit them, it will turn at least to my own profit. 17. I loved to pray for him who persecuted me, as if he had been my friend and my brother; I suffered for him, weeping and afflicted myself with his miseries, as a mother weeps for the sorrows of her son. Such is the sense of the Hebrew, according to the translation of St. Jerome: Quasi ad amicum, quasi ad fratrem meum, sic ambulabam ; quasi lugens mater, tristis incurvabar—As a mother mourning and sad, so did I go my way. 18. They, on the contrary, rejoiced at my ills: yet more, they conspired against me ; and when I least thought of it, the scourges were gathered together over me. 19. They have been scattered by the Lord ; yet they have not repented: on the contrary, they have continued to tempt me, now mocking at me in scorn, and now gnashing their teeth at me in rage. 1 Or, according to St. Augustine, and conformably to verse 3: In his Salvation, his Saviour who is God himself. Psalm X.—XXXV. of Psalter. 109 20. When wilt Thou look upon me with an eye of pity? Ah ! deliver me from the malice of those who, like lions, lie in wait for my life.1 21. If Thou art propitious to my prayer, I will give Thee thanks on the solemn days, when the nation is assembled, and there in the presence of a great people I will praise Thy mercy. 22. "Annuunt oculis.” To deceive me, they pretend to look upon me with a good eye. On these words St. Augustine thus comments: Quid est Annuentes oculis? Pronunciantes vultu, quod in corde non gestant—What is, Winking with the eyes? To express by look what one has not in the heart. 23. "In iracundia terra?' According to the anger of an earthly heart. Such is the explanation of Bellarmine and of Bossuet. 24. “ Viderunt oculi nostri.” We have seen what we wished to see. 25. “ Ne sileas.” Punish them. 27. "Non supergaudeant mihi.” Let my enemies no more rejoice over my misfortunes (see verse 22). 31. “ Pacem servi ejus.” Peace or prosperity of the servant of God. Thus Bellarmine, Malvenda, and others, following St. Jerome, explain the verse. Psalm X., which is Psalm XXXV. of the Psalter. The psalmist here shows how great, on the one hand, is the malice of sinners, and, on the other hand, how great is the mercy of God set forth to convert them. It also at the same time makes known with what goodness our Lord treats the just. 1. Dixit injustus, ut delin­ quat in semetipso: non est ti­ mor Dei ante oculos ejus. 2. Quoniam dolose egit in conspectu ejus: ut inveniatur iniquitas ejus ad odium. 1. The unjust hath said with­ in himself, that he would sin : there is no fear of God before his eyes. 2. For in his sight he hath done deceitfully: that his ini­ quity may be found unto hatred. ’ “ Unicam meam.” My soul, or my life, which is my only one. According to Bellarmine: Pecte dicitur unica, quasi unice dilecta— Rightly it is called the only one, as being the one alone beloved. See the same expression in Psalm xxi. 21. I ΙΟ Monday at Matins. 3. Verba oris ejus iniquitas, et dolus: noluit intelligere ut bene ageret. 4. Iniquitatem meditatus est in cubili suo: astitit omni viæ non bonæ, malitiam autem non odivit. 5 Domine in cœlo miseri­ cordia tua : et veritas tua us­ que ad nubes. 6. Justitia tua sicut montes Dei : judicia tua abyssus multa. 7. Homines, et jumenta sal­ vabis Domine: quemadmodum multiplicasti misericordiam tuam Deus. 8. Filii autem hominum, in tegmine alarum tuarum spera­ bunt. 9. Inebriabuntur ab ubertate domus tuæ: et torrente volup­ tatis tuæ potabis eos. 10. Quoniam apud te est fons vitæ: et in lumine tuo videbimus lumen. 11. Praetende misericordiam tuam scientibus te, et justitiam tuam his, (pii recto sunt corde. 12. Non veniat mihi pes su­ perbite : et manus peccatoris non moveat me. 13. Ibi ceciderunt qui ope­ rantur iniquitatem : expulsi sunt, nec potuerunt stare. 3. The words of his mouth are iniquity and guile: he would not understand that he might do well. 4. He hath devised iniquity on his bed : he hath set himself on every way that is not good, but evil he hath not hated. 5. O Lord, thy mercy is in heaven : and thy truth reacheth even to the clouds. 6. Thy justice is as the moun­ tains of God: thy judgments are a great deep. 7. Men and beasts thou wilt preserve, O Lord : O how hast thou multiplied thy mercy, O God ! 8. But the children of men shall put their trust under the covert of thy wings. 9. They shall be inebriated with the plenty of thy house: and thou shalt make them drink of the torrent of thy pleasure. 10. For with thee is the foun­ tain of life; and in thy light we shall see light. 11. Extend thy mercy to them that know thee, and thy justice to them that are right in heart. 12. Let not the foot of pride come to me : and let not the hand of the sinner move me. 13. There the workers of in­ iquity are fallen : they are cast out, and could not stand. 1. The wicked man has said in his heart, or has resolved (as is explained by Bellarminc and Mattei), to sin freely; and he acts thus because he has no longer the fear of God before his eyes. 2. This is a very difficult verse. St. Augustine explains it thus: In odio, persequente iniquitate sua, dolose egit coram Deo —Out of hatred, pursuing his path of crime, he acts deceitfully before God; words that are applicable to sacrilegious confes­ I Psalm X.—XXXP of Psalter. 11 I sions. The Rabbinists explain the Hebrew text thus: The wicked man sins, flattering himself that God does not see and docs not abhor his iniquity. But Mattei believes that some words are wanting in the Hebrew text; his opinion is that the psalmist is not speaking here of deceitful hypocrites, but of obstinate sinners; and he explains the verse in this manner: The sinner acts perversely before the eyes of God, so that his iniquity may draw down the divine hatred upon himself. Such is also the explanation given by Bellarmine and Bossuet. 3. “Noluit intelligere ut bene ageret." He does not wish to understand what is good, so as not to be obliged to practise it. 4. On his bed he premeditates to do evil, and he gives him­ self to every wicked means ; for, far from hating evil, he loves it.1 5. That is to say: Thy mercy and Thy fidelity to Thy prom­ ises are immense and infinite. 6. Thy justice is as great as a mountain, and as a divine mountain that is high beyond our sight; and Thy judgments are to us abysses very obscure and impenetrable. 7. “ Homines et jumenta salvabis." Bellarmine explains this passage by saying that God wishes to save not only good men. but also those who, by following their sensual appetites, make themselves like brute beasts. 8. “ In tegmine alarum tuarum." That is to say : Reiving on Thy protection and Thy Providence. 9. Thou wilt make them participate in the infinite joy that Thou Thyself dost experience. 10. "In lumine tuo, videbimus lumen." Illumined by Thy divine light, we shall see Thyself who art the Light bv essence. 11. "Justitiam tuam." The just reward that Thou hast pre­ pared for each one according to his deserts. 12. St. Augustine thus explains this verse : O Lord! suffer not that pride set its foot on me, or gain dominion over me, nor that the hand of the sinner, that is, of the devil or of any of his followers, detach me from Thy service. 13. “ Ibi." There, in pride. “ Expulsi sunt, nee potuerunt 1 Let us analyze this portrait of a perverse man: iniquity in his thought and affections, in his words, in his whole conduct towards God and man; the reason is, he has no fear of God; he does not sec, he does not understand, he is not willing. —«■ I 12 Monday at Matins. stare." They have been driven out of heaven, and it is pre­ cisely on account of their pride that they were not able to remain there. Psalm XL, which is Psalm XXXVI. of the Psalter. The prophet exhorts the just to persevere in the practice of virtue and to confide in the mercy of God, without allowing themselves to be moved by the prosperity which the wicked enjoy in this world.1 1. Nou æmulari in malig­ nantibus : neque zelaveris faci­ entes iniquitatem. 2. Quoniam tamquam focnum velociter arescent: et quemadmodum olera herba­ rum cito decident. 3. Spera in Domino, et fac bonitatem : et inhabita terram, et pasceris in divitiis ejus. 4. Delectare in Domino: et dabit tibi petitiones cordis tui. 5. Revela Domino viam tu­ am, et spera in eo: et ipse faciet. 6. Et educet quasi lumen justitiam tuam : et judicium tuum tamquam meridiem : sub­ ditus esto Domino, et ora eum. 7. Noli æmulari in eo, qui prosperatur in via sua: in ho­ mine faciente injustitias. 8. Desine ab ira, et derelin­ que furorem : noli æmulari ut maligneris. 9. Quoniam qui malignantur, exterminabuntur : sustinentes autem Dominum, ipsi hereditabunt terram. 1. Be not emulous of evil doers: nor envy them that work iniquity. 2. For they shall shortly wither away as grass: and as the green herbs shall quickly fall. * 3. Trust in the Lord, and do good: and dwell in the land, and thou shalt be fed with its riches. 4. Delight in the Lord: and he will give thee the requests of thy heart. 5. Commit thy way to the Lord, and trust in him : and he will do it. 6. And he will bring forth thy justice as the light: and thy judgment as the noon-day : be subject to the Lord and pray to him. 7. Envy not the man who prospereth in his way: the man who doth unjust things. 8. Cease from anger, and leave rage: have no emulation to do evil. 9. For evil doers shall be cut off: but they that wait upon the Lord, they shall inherit the land. 1 Bellarmine remarks that this psalm does not form a consecutive discourse: it is a collection of detached sentences, to the number of twenty-two; and in the Hebrew they are arranged alphabetically, according to the first letter of each. The other alphabetical psalms are xxiv., xxxiii., ex., cxi., cxviii., and cxliv. Psalm XI. —XXXI /. oj Psalter. 10. Et adhuc pusillum, et non erit peccator: et quæres locum ejus, et non invenies. 11. Mansueti autem heredi- tabunt terram, et delectabun­ tur in multitudine pacis. 12. Observabit peccator jus­ tum: et stridebit super eum dentibus suis. 13. Dominus autem irridebit eum: quoniam prospicit quod veniet dies ejus. 14. Gladium evaginaverunt peccatores : intenderunt arcum suum. i 5. Ut dejiciant pauperem et inopem: ut trucident rectos corde. 16. Gladius eorum intret in corda ipsorum : et arcus eorum confringatur. 17. Melius est modicum jus­ to, super divitias peccatorum multas. 18. Quoniam brachia pecca­ torum conterentur: confirmat autem justos Dominus. 19. Novit Dominus dies im­ maculatorum : et hereditas eo­ rum in æternum erit. 20. Non confundentur in tempore malo, et in diebus famis saturabuntur: quia pec­ catores peribunt. 21. Inimici vero Domini mox ut honori ficati fuerint et exal­ tati : deficientes, quemadmo­ dum fumus deficient. 22. Mutuabitur peccator, et non solvet: justus autem mi­ seretur et tribuet. 23. Quia benedicentes ei hereditabunt terram: maledicen­ tes autem ei disperibunt. 24. Apud Dominum gressus • '3 10. For yet a little while, and the wicked shall not be; and thou shalt seek his place, and shalt not find it. 11. Dut the meek shall in­ herit the land, and shall delight in abundance of peace. 12. The sinner shall watch the just man : and shall gnash upon him with his teeth. 13. But the Lord shall laugh at him : for he foreseeth that his day shall come. 14. The wicked have drawn out the sword : they have bent their bow, 15. To cast down the poor and needy: to kill the upright of heart. 16. Let their sword enter into their own hearts: and let their bow be broken. 17. Better is a little to the just, than the great riches of the wicked. 18. For the arms of the wicked shall be broken in pieces: but the Lord strength­ ened! the just. 19. The Lord knoweth the days of the undefiled : and their inheritance shall be forever. 20. They shall not be con­ founded in the evil time, and in the days of famine they shall be filled : because the wicked shall perish. 21. And the enemies of the Lord, presently after they shall be honored and exalted : shall come to nothing and vanish like smoke. 22. The sinner shall borrow, and not pay again : but the just showeth mercy and shall give. 23. For such as bless him shall inherit the land ; but such as curse him shall perish. 24. With the Lord shall the 114 Monday at Malins. hominis dirigentur: et viam steps of a man be directed : and ejus volet. he shall like well his way. 25. Cum ceciderit, non colli­ 25. When he shall fall he shall detur: quia Dominus supponit not be bruised: for the Lord manum suam. putteth his hand under him. 26. Junior fui, etenim senui : 26. 1 have been young, and et non vidi justum derelictum, now am old : and I have not nec semen ejus quaerens pa­ seen the just forsaken, nor his nem. seed seeking bread. 27. Tota dic miseretur et 27. He showeth mercy and commodat: et semen illius in lendeth all the day long: and benedictione erit. his seed shall be in blessing. 28. Declina a malo, et fac 28. Decline from evil and do bonum : et inhabita in saecu­ good: and dwell forever and lum saeculi. ever. 29. Quia Dominus amat ju­ 29. For the Lord loveth judg­ dicium, et non derelinquet ment, and will not forsake his sanctos suos: in aeternum con­ Saints: they shall be preserved servabuntur. forever. 30. The unjust shall be pun­ 30. Injusti punientur: et se­ ished : and the seed of the men impiorum peribit. wicked shall perish. 31. But the just shall inherit 31. Justi autem hereditabunt terram : et inhabitabunt in sae­ the land : and shall dwell there­ in for evermore. culum saeculi super eam. 32. The mouth of the just 32. Os justi meditabitur sa­ pientiam, et lingua ejus loque- shall meditate wisdom, and his tongue shall speak judgment. tur judicium. 33. The law of his God is in 33. Lex Dei ejus in corde ip­ sius: et non supplantabuntur his heart: and his steps shall not be supplanted. gressus ejus. 34. The wicked watcheth the 34. Considerat peccator jus­ tum : et quaerit mortificare just man : and seeketh to put him to death, eum. 35. But the Lord will not 35. Dominus autem non de­ relinquet cum in manibus ejus : leave him in his hands: nor nec damnabit eum cum judica­ condemn him when he shall be judged. bitur illi. 36. Expect the Lord and keep 36. Expecta D o m i n u m, et custodi viam ejus: et exaltabit his way: and he will exalt thee te, ut hereditate capias terram : to inherit the land : when the cum perierint peccatores, vide­ sinners shall perish thou shalt see. bis. 37. I have seen the wicked 37. Vidi impium superexal­ tatum : et elevatum sicut ced­ highly exalted, and lifted up like the cedars of Libanus. ros Libani. 38. And I passed by, and lo 38. Et transivi, et ecce non erat: et quæsivi eum, et non he was not: and I sought him and his place was not found. est inventus locus ejus. Psalm XL—XXXVI. of Psalter. 39> Custodi innocentiam, et vide aequitatem : quoniam sunt reliquiæ homini pacifico. 40. Injusti autem disperibunt simul : reliquiæ impiorum in­ teribunt. 41. Salus autem justorum a Domino: et protector eorum in tempore tribulationis. 42. Et adjuvabit eos Domi­ nus, et liberabit eos: et eruet eos a peccatoribus, et salvabit eos: quia speraverunt in eo. 11 ς 39. Keep innocence, and be­ hold justice : for there are rem­ nants for the peaceable man. 40. But the unjust shall be destroyed together: the rem­ nants of the wicked shall perish. 41. But the salvation of the just is from the Lord : and he is their protector in the time of trouble. 42. And the Lord will help them and deliver them : and he will rescue them from the wicked, and save them, because they have hoped in him. 1. “Neque zelaveris facientes iniquitatem." Do not allow yourself to be moved by zeal, that is to say, by envy of their happiness. Or rather: Be not inflamed against sinners on ac­ count of their happiness, as if complaining to God for favoring them as he docs. 2. They shall wither as the grass that falls under the scythe; they shall fall as the herb deprived of its root. 3. “Inhabita terram, et fasceris in divitiis ejus." Therefore, dwell in the land, and God will feed thee with his delights. Or, as others understand this: Cultivate the land, and thou shalt be abundantly provided with its fruits. 4. Make thy happiness to consist in pleasing God ; or make the Lord thy delight, and he will satisfy all thy requests, or all thy desires. 5. Lay before God all the wants and desires of thy life; put thy trust in him, and he will do all that thou desircst. 6. He will even draw forth from the darkness thy innocence as a torch of flame, and he will cause it to shine as the sun at noonday; obey the Lord, and be attentive to pray for his help. 8. 'Ut maligneris." So as to become wicked like them. 9. The wicked shall be exterminated by the hand of God ; but those that expect with patience the help of the Lord shall be heirs of the land of promise, which is heaven. 10. Wait a little while, and thou wilt see that this sinner, now so puffed up with pride about his goods, shall be no more ; thou wilt seek the place or the prosperous state in which he lived, and thou wilt no longer find it. —— 116 k—♦ Monday at Matins. 11. On the contrary, the meek, like the humble, shall pos­ sess the land which was destined to them for their inheritance and shall enjoy great peace.1 12. The sinner will look with contempt on the life of the just man ; and he will conceive great hatred for him so as to desire to oppress him. 13. “ Dies ejus." I he day on which he will be punished as he deserves. 16. Understood : God grant that, etc.1 2 17. The just man is more content with the little that he pos­ sesses than are sinners in the midst of all their wealth. 18. For all the power of sinners shall be destroyed ; whilst that of the just shall be strengthened by the Lord. 19. “ Novii Dominus dies immaculatorum." The Lord watches over the days of innocent men, and he approves of their ways.34 20. “ In tempore malo." In the time of divine vengeance. “ In dielms famis saturabuntur." When every one shall ardently desire his eternal salvation, they shall be satiated with joy by the benediction of God. 22. "Justus autem miseretur, et tribuet." But the just, who has compassion on the poor, helps them, and will always have means to help them. 23. Those that bless God, as St. Augustine understands this, shall be blessed by God, and they shall inherit the land of the living; but those that curse him with blasphemies, shall be cursed and brought to ruin. 24. "Viam ejus." His conduct, his ways. 25. If the just man happens to stumble, the Lord will not allow him to suffer hurt; for he himself, stretching out his hand, will support him. * 27. All day long having compassion on the poor, he helps them, at least by lending to them; and therefore his family shall always see itself blessed by God. 1 Our dear Lord has said the same: “ Blessed are the meek; for they shall possess the land” {Matt. v. 4). 5 Or else: Divine justice will cause . . . An ordinary prediction under the form of imprecation. 3 See Psalm i. 7. 4 A beautiful image of the paternal goodness of the Creator ! See the same in Psalm xl. 3. I -‘1 Psalm XI—XXXVI. of Psalter. 117 28. “ Inhabita in sœculum sccculH' That is to say: Thou wilt be always happy.1 31. "Terram." The land of the blessed. 32. “ (Zv justi meditabitur sapientiam." The words of the just man are always prudent and wise. 34. The wicked man sees that the life of the just man is op­ posed to his own, and through the hatred that he bears him he seeks to do him evil.1 2 35. " Nec damnabit cum, cum judicabitur illi." When he has to judge him, he will not condemn him, however great the calumnies laid to his charge by the wicked. 36. Wait, then, for the Lord, and continue to walk in the path by which he has led thee; he will exalt thee in such a manner as to make thee come to possess as thy inheritance the land that thou dcsirest; and when the wicked shall be lost, thou shalt see the recompense that God shall give to thee according to his promise. 38. “ Locus ejus." His greatness, of which there remained no more trace than if it had never been. 39. “Sunt reliquice homini pacifico." St. Jerome translates: The remainder of the life of the meek man shall have true peace, which will accompany him even unto death. Others interpret the passage thus: His virtuous actions, besides his good name, will leave a good example, which after his death will continue to be useful to others and be a consolation which the good man will always enjoy. Both explanations are good.3 40. “ Reliquice impiorum interibunt." The riches and the glory which the wicked thought of perpetrating on earth, all shall perish. 1 “ inhabita.” The imperative for the future, according to Menochius. This promise, says Bellarmine, v. 28, 29, may be applied to the present life; but properly it has reference to life eternal. 2 The same as verse 12; but there it was by violence, here it is by craft, as the Jews acted against Jesus Christ. 3 This may also be understood in a higher sense, of eternal reward according to the text: Ofera enim illorum sequuntur illos—Their works follow them (Ajoc. xiv. 13). 11S Monday al Malins. Psalm XII., which is Psalm XXXVII. of the Psalter. David bewails his sins. I his psalm is suitable for every penitent that looks upon his sufferings and his tribulations as just chastisements of his sins, for which he begs pardon from God. 1. Domine nc in furore tuo 1. Rebuke inc not, O Lord arguas inc, neque in ira tua in tliy indignation, nor chastise corripias me. me in thy wrath. 2. Ouoniam sagittæ tuæ in2. For thy arrows arc fast­ fixæ sunt milii: et confirmasti ened in me: and thy hand hath super me manum tuam. been strong upon me. 3. Non est sanitas in carne 3. There is no health in my mea a facie iræ tuæ: non est flesh, because of thy wrath : pax ossibus meis a facie pecca­ there is no peace for my bones, torum meorum. because of my sins. 4. For my iniquities are gone 4. Ouoniam iniquitates meae supergressæ sunt caput meum : over my head : and as a heavy et sicut onus grave gravatae burden are become heavy upon sunt super me. me. 5. My sores are putrified and 5. Putruerunt, et corruptae sunt cicatrices meæ, a facie in­ corrupted, because of my fool­ ishness. sipientiae meæ. 6. I am become miserable, 6. Miser factus sum, et cur­ vatus sum usque in finem: and am bowed down even to tota dic contristatus ingredie­ the end : I walked sorrowful all the day long. bar. 7. For my loins are filled with 7. Ouoniam lumbi mei impleti sunt illusionibus : et non illusions : and there is no health in my flesh. est sanitas in carne mea. 8. 1 am afflicted and humbled 8. Afflictus sum, et humilia­ tus sum nimis: rugiebam a exceedingly: 1 roared with the groaning of my heart. gemitu cordis mei. 9. Lord, all my desire is be­ 9. Domine, ante te omne desiderium meum : et gemitus fore thee, and my groaning is meus a te non est absconditus. not hid from thee. 10. My heart is troubled, my 10. Cor meum conturbatum est, dereliquit me virtus mea: strength hath left me: and the et lumen oculorum meorum, et light of my eyes itself is not ipsum non est mecum. with me. 11. My friends and my neigh­ 11. Amici mei, et proximi mei adversum me appropin­ bors have drawn, near, and quaverunt, et steterunt. stood against me. 12. Et qui juxta me erant, de 12. And they that were near longe steterunt: et vim facie­ me stood afar off : and they that bant qui quærebant animam sought my soul used violence. meam.· 13. Et qui inquirebant mala 13. And they that sought Psalm XI/.—XXX PJI. of Psalter. mihi, locuti sunt vanitates: et dolos tota die meditabantur. 14. Ego autem tamquam sur­ dus non audiebam : et sicut mutus non aperiens os suum. 15. Et factus sum sicut homo non audiens: et non habens in ore suo redargutiones. 16. Ouoniam in te Domine, speravi: tu exaudies me Do­ mine Deus meus. 17. Quia dixi: Nequando su­ pergaudeant mihi inimici mei: et dum commoventur pedes mei, super me magna locuti sunt. 18. Ouoniam ego in flagella paratus sum : et dolor meus in conspectu meo semper. 19. Ouoniam iniquitatem meam annuntiabo : et cogitabo pro peccato meo. 20. Inimici autem mei vivunt, et confirmati sunt super me : et multiplicati sunt qui oderunt me inique. 21. Oui retribuunt mala pro bonis, detrahebant mihi : quo­ niam sequebar bonitatem. 22. Ne derelinquas me Do­ mine Deus meus: ne disces­ seris a me. 23. Intende in adjutorium meum, Domine Deus salutis meæ. 119 evils to me spoke vain things: and studied deceits all the day long. 14. But I, as a deaf man, heard not: and was as a dumb man not opening his mouth. 15. And I became as a man that heareth not: and that hath no reproofs in his mouth. 16. For in thee, O Lord, have I hoped : thou wilt hear me, O Lord my God. 17. For I said: Lest at any time my enemies rejoice over me: and whilst my feet are moved they speak great things against me. 18. For I am readv * for scourges: and my sorrow is continually before me. 19. For I will declare my in­ iquity : and I will think for my sin. 20. But my enemies live, and are stronger than I : and they that hate me wrongfully are multiplied. 21. They that render evil for good, have detracted me, be­ cause I followed goodness. 22. Forsake me not, O Lord my God: do not thou depart from me. 23. Attend unto my help, O Lord, the God of my salvation. 1. That is to say: Chastise me as a father, not as a judge; chastise me that I may amend, instead of being lost. See what is said in Psalm ii. 5 and Psalm v. 1. 2. “ Sagitta tua." Thy arrows, Thy chastisements. "Confir­ masti super me manum tuam." Justly hast 'I hou pressed heavily Thy hand upon me, loading me with trials. 3. At the sight of Thy anger, I have lost my health of body ; and at the sight of my sins, I have lost peace, so that my bones are all trembling. 4. My iniquities arc so many that they rise even higher than 120 Monday at Matins. my head ; and so grievous, that they weigh me down as a heavy burden. 5. l“A facie insipientia meal' Because I have neglected to apply a timely remedy. 6. " Curvatus sum usque in finem. " I have remained utterly bent down towards the earth, so that I am scarcely able to raise my eyes to heaven. 7. " Lumbi met." That is to say: My concupiscence. “ Illu­ sionibus.'' According to the Chaldee: Ardore—A malignant heart. 8. I have been so afflicted and cast down, that the ogroans of my heart to heaven were like to the roarings of a lion. 10. My heart, or my will, has continued in trouble, since all strength has left me; and my eyes, that is, my mind, have lost the light, which made me sec the truth. 11. They have drawn near, not to aid me, but to oppress me. 13. “ Vanitates." Falsehoods, calumnies, to destroy me. 17. I said within myself: Ah! may my enemies not have to rejoice over my ruin, since as my feet began to be unsteady, and they saw me tottering and likely to fall, they said great things at my expense, predicting my final overthrow? 18. Lord, I am prepared to suffer all the evils that Thou mayest send me; for my sorrow, that is to say, my sin which is the object of my sorrow, is ever before my eyes. 19. For I know and will always confess my fault; and I will ever think of my sin, that I may satisfy, as far as I can, my offended God, in order to obtain his forgiveness. 20. “ Confirmati sunt." They continue to arm themselves. 1 “ Cicatrices.” According to the Hebrew, this word means neglected wounds, that is, wounds that engender corrupt ion. This is aptly referred to the time spent by David, after his double crime, without entering into himself, until the prophet Nathan came to open for him his eyes to his sad condition. Et dum commovent nr." Bellarmine says that the particle El is put here for Earn or Quia, as often happens in Scripture. Psalm I.—XXX VIII. of Psalter. I 2I Tuesday at Matins. Psalm I., which is Psalm XXXVIII. of the Psalter. David speaks here of the pain that he felt and of the silence that he kept when Semei annoyed him with insults. The royal prophet at the same time exposes the reflections that his sins and the vain cares of men suggested to him. Finally, he represents himself as a pilgrim here on earth, and points out to sinners with what sentiments they should i>e animated in order to do penance. 1. Dixi : Custodiam vias mcas: ut non delinquam in lingua mea. 2. Posui ori meo custodiam, cum consisteret peccator ad­ versum me. 3. Obmutui, et humiliatus sum, et silui a bonis: et dolor meus renovatus est. 4. Concaluit cor meum in­ tra me: et in meditatione mea exardescet ignis. 5. Locutus sum in lingua mea: Notum fac mihi Domine finem meum : 6. Et numerum dierum meo­ rum quis est: ut sciam quid desit mihi. 7. Ecce mensurabiles posu­ isti dies meos: et substantia mea tamquam nihilum ante te. 8. Vcrumtamen universa va­ nitas, omnis homo vivens. 9. Vcrumtamen in imagine pertransit homo : sed et frus­ tra conturbatur. 10. Thesaurizat: et ignorat cui congregabit ea. 11. Et nunc quæ est expectatio mea? nonne Dominus? et substantia mea apud te est. 12. Ab omnibus iniquitatibus 1. I said, I will take heed to my ways : that I sin not with my tongue. 2. I have set a guard to my mouth, when the sinner stood against me. 3. I was dumb, and was hum­ bled, and kept silence even from good things: and my sorrow was renewed. 4. My heart grew hot within me: and in my meditation a fire shall flame out. 5. I spoke with my tongue: O Lord make me know my end. 6. And what is the number of my days : that I may know what is wanting to me. 7. Behold thou hast made my days measurable: and my substance is as nothing before thee. 8. And indeed all things are vanity, every man living. 9. Surely man passeth as an image . yea and he is disquieted in vain. 10. He storeth up: and he knoweth not for whom he shall gather these things. 11. And now what is my hope? is it not the Lord? and my substance is with thee. 12. Deliver thou me from all 122 Tuesday at Matins. mcis erne me: opprobrium in­ sipienti dedisti me. 13. Obmutui, et non aperui os meum, quoniam tu fecisti : amove a me plagas tuas. 14. Λ fortitudine manus tuæ ego defeci in increpationibus: propter iniquitatem corripuisti hominem. 15. Et tabescere fecisti sicut araneam animam ejus: verumtamen vane conturbatur omnis homo. 16. Exaudi orationem meam Domine, et deprecationem me­ am : auribus percipe lacrymas meas. 17. Ne sileas: quoniam ad­ vena ego sum apud te, et pere­ grinus, sicut omnes patres mei. 18. Remitte mihi, ut refri­ gerer priusquam abeam, ct am­ plius non ero. my iniquities: thou hast made me a reproach to the fool. 13. 1 was dumb, and I opened not my mouth, because thou hast done it : remove thy scourges from me. 14. The strength of thy hand hath made me faint with thy rebukes: Thou hast corrected man for iniquity. 15. And thou hast made his soul to waste away like a spider: surely in vain is any man dis­ quieted. 16. Hear my prayer, O Lord, and my supplication : give ear to my tears. 17. Be not silent: for I am a stranger with thee, and a so­ journer as all my fathers were. 18. O forgive me, that I may be refreshed, before I go hence, and be no more. 1. I have resolved within myself that I will watch my ways that is, do my actions well : and therefore 1 have determined to be attentive not to sin with my tongue. 2. I have placed a guard upon my mouth, in order to be silent when some insolent person should provoke me with injurious words. 3. “ Silui a bonis." I refrained from reproaching my enemies with the good that I had done them.’ “ Dolor meus renovatus est." 1 felt my grief renewed in thinking that I had well deserved their injuries by my sins. 4. At the remembrance of my faults, confusion penetrated my heart; and in my meditation the'heat of my pain was increased? 5. I said : Lord, make me know when Thy anger against me shall have an end; or, as others explain the passage, how near my end is. 6. Make known to me the number of my days, that I mr.y 1 Or. I was silent, although I had good things to say. * "Exardescet ignis." .St. Jerome translates; Incensus sum igne. Psalm II—XXXIX. of Psalter. 123 know what is wanting to my penitences; or, according to others, how much longer I have to live. 7. “Mensurabiles." St. Jerome's translation is: Breves— Short. Measurable, or so short that they are easy to count. “Substantia mea." My life, according to St. Jerome. 8. It is indeed true that every man who lives here on earth, with all the honors and riches that he possesses, is but mere vanity. 9. Man passes through life like a phantom ; that is to say, all the joys that he thinks he finds on earth will turn out to be empty: it is, then, in vain that he should trouble himself about them and that he should seek to procure for himself such goods as will never satisfy the heart. 11. “Substantia mea apud te est." All that I have, all my good, subsists in Thee, and depends on Thee, in whom are all my hopes. According to the I lebrew text : Spes mea apud te est —My hope is with Thee. 12. “ Opprobrium insipienti dedisti me." It is supposed that Semei is here meant, who treated David as a usurper of the throne. 13. I did not open my mouth to complain, because it was Thou that did this, or permitted this for my just punishment; I beseech Thee now to remove from me the other scourges that I have deserved. 15. Thou makest him waste away his life, as the spider spends itself in forming its fragile web; hence it is in vain that any man should trouble himself to lay up the goods of this world. 18. Before, then, I leave this world, where one day I shall be no longer, I beseech Thee to appease Thy just anger against me, that so I may find refreshment and relief. Psalm II., which is Psalm XXXIX. of πιε Psalter, St. Ambrose, St. Jerome, St. Augustine, and Euthymius see in this whole psalm only Jesus Christ and the holy Church, that is, the Head of his mystical body. And. in fact, in his Epistle to the Hebrews (ch. x., 5 et seqf St. Paul applies to Jesus Christ certain verses of this psalm, which can really not be understood of David without counting several other passages which it would at least be difficult to apply to the holy king. If Jesus Christ addresses himself to his l ather with so 124 Tuesday at Matins. much humility and gratitude, it is because he speaks according to his humanity; he likewise speaks inasmuch as he is the Head of the pre­ destined, and inasmuch as he has as man assumed our obligations to­ wards God. And it is thus that, charged with our sins and as our established mediator between us and God, he prays, humbles himself, and trembles. 1. Expect ANS expectavi Do­ minum, et intendit mihi. 1. With expectation I have waited for the Lord, and he was attentive to me. 2. And he heard my prayers: 2. Et exaudivit preces meas: et eduxit me de lacu miseriae, and brought me out of the pit of misery and the mire of dregs. et de luto faecis. 3. And he set my feet upon 3. Et statuit super petram pedes meos: et direxit gressus a rock : and directed my steps. meos. 4. And he put a new canticle 4. Et immisit in os meum canticum novum, carmen Deo into my mouth, a song to our God. nostro. 5. Many shall see this, and 5. Videbunt multi, et time­ bunt: et sperabunt in Domino. shall fear: and they shall hope in the Lord. 6. Blessed is the man whose 6. Beatus vir, cujus est no­ men Domini spes ejus: et non trust is in the name of the respexit in vanitates et insanias Lord : and who hath not had regard to vanities, and lying falsas. follies. 7. Thou hast multiplied thy 7. Multa fecisti tu Domine Deus meus mirabilia tua: et wonderful works, O Lord, my cogitationibus tuis non est qui God : and in thy thoughts there is no one like to thee. similis sit tibi. 8. I have declared and I have 8. Annuntiavi, et locutus sum : multiplicati sunt super spoken : they arc multiplied above number. numerum. 9. Sacrifice and oblation thou 9. Sacrificium et oblationem noluisti : aures autem perfecisti didst not desire: but thou hast pierced ears for me. mihi. 10. Burnt-offering and sin10. Holocaustum et pro pec­ cato non postulasti : tunc dixi : offering thou didst not require : then said 1 : Behold I come. Ecce venio. 11. In the head of the book 11. In capite libri scriptum est de me, ut facerem volunta­ it is written of me that I should tem tuam: Deus meus volui, do thy will : () my God, I have et legem tuam in medio cordis desired it, and thy law in the midst of my heart. mei. 12. Annuntiavi justitiam tu­ 12. I have declared thy jus­ am in ecclesia magna, ecce la­ tice in a great church, lo I will bia mea non prohibebo: Do­ not restrain my lips: (J Lord mine tu scisti. thou knowest it. Psalm JI.—XXXIX. of PsaIler. 125 13. I have not hid thy jus­ 13. Justitiam tuam non ab­ scondi in corde meo: verita­ tice within my heart: I have tem tuam, et salutare tuum declared thy truth and thy sal­ dixi. vation. 14. I have not concealed thy 14. Non abscondi misericor­ diam tuam, et veritatem tuam mercy, and thy truth from a a consilio multo. great council. 15. Withhold not thou, O 15. Tu autem Domine ne longe facias miserationes tuas Lord, thy tender mercies from a me: misericordia tua et veri­ me: thy mercy and thy truth tas tua semper susceperunt me. have always upheld me. 16. For evils without number 16. Quoniam circumdede­ runt me mala, quorum non est have surrounded me: mv innumerus : comprehenderunt iquities have overtaken me, me iniquitates meæ, et non and I was not able to see. potui ut viderem. 17. They are multiplied 17. Multiplicatae sunt super capillos capitis mei: et cor above the hairs of my head: meum dereliquit me. and my heart hath forsaken me. 18. Be pleased, O Lord, to 18. Complaceat tibi Domine ut eruas me: Domine, ad ad­ deliver me : look down, O Lord, juvandum me respice. to help me. 19. Let them be confounded 19. Confundantur et revere­ antur simul, qui quaerunt ani­ and ashamed together, that seek after my soul to take it mam meam, ut auferant eam. away. 20. Let them be turned back­ 20. Convertantur retrorsum, et revereantur qui volunt mihi ward and be ashamed that de­ mala. sire evils to me. 21. Let them immediately 21. Ferant confestini confu­ sionem suam, qui dicunt mihi: bear their confusion, that say to me: ’Tis well, ’tis well. Euge, euge. 22. Let all that seek thee re­ 22. Exultent et laetentur su­ per te omnes quaerentes te : et joice and be glad in thee : and dicant semper: Magnificetur let such as love thy salvation Dominus: qui diligunt salutare say always: The Lord be mag­ nified. tuum. 23. But I am a beggar and 23. Ego autem mendicus sum, et pauper: Dominus sollicitus poor: the Lord is careful for me. est mei. 24. Thou art my helper and 24. Adjutor meus, et protec­ tor meus tu es : Deus meus ne my protector: O my God, be not slack. tardaveris. 1 have waited a long Expectans expectavi Dominum. time for the Lord as liberator and redeemer of his people. “Intendit mihi.” According to the Hebrew: Inclinavit se ad me—He has inclined himself to me to listen to me. 1 A Hebraism signifying a prolonged waiting, accompanied by an , rd ent desire. I 26 Tuesday at Matins. 2. De lacu miso ice et de Into Jcecis.' 1 hese expressions denote, according to the Hebrew text, as Bellarm ine remarks, a deep abyss, without light, filled with filthy mud, in which have fallen and flounder confusedly a miserable multitude; such are those that are plunged into the mire of their carnal appetites. 3. “ Super petram." That is to say: Upon myself,1 who am the foundation-rock of the Church: Petra autem erat Christus —The rock was Christ (1 Cor. x. 4). “Et direxit gressus meos." He placed my feet on a way that is not only solid, but also straight; and he thus guided my steps. 4. “ Canticum novum, carmen." A new canticle, a canticle of love, of thanksgiving, and of praise; according to the Hebrew, which would be Laudem—Praise, instead of Carmen. 5. Many shall see, or shall come to know, the misery of the pit in which they arc, and shall have fear or horror of it; they shall then see their deliverer, and shall put their trust in the Lord. 6. “ Vanitates." Human supports, which are all vain. “ In­ sanias falsas." Earthly goods, from which it is only folly to hope for happiness. 7. “ Cogitationibus tuis." In the inventions of Thy love which Thou hast conceived and carried into effect for our good. 8. “Multiplicati" Bellarmine thinks, according to the He­ brew text, that perhaps an error has here crept in, and that it shotild be: Multiplicata (cogitationes tua), or Multiplicata (mi­ rabilia tua)—Thy thoughts or Thy marvels are multiplied. But St. Ambrose, St. Jerome, and St. Augustine say that the verse is to be read as it stands: Multiplicati sunt super numerum ; this is to be understood of unbelievers who have been con­ verted to follow Jesus Christ. 9. “Sacrificium et oblationem noluisti."1 Thou hast refused 1 For, according to what has been said at the head of the psalm, it is Jesus Christ who speaks in the person of his mystical Body. “ /Vtram." Λ stone that is raised and firm. . - "Sacrificium." St. Paul (ΖΛΖλ x. 5) says: Hostiam. In the fol­ lowing verse we read : Holocaustum et (sacrificium) pro peccato— 11 olo caust for sin. These words designate the different sacrifices, or rather the bloody victims, such as bulls and lambs, which, in the Old Law, were offered on the altar to expiate sin (Lev. i. 4, 5. 6)—“ Obla­ tionem." By this may be understood offerings of inanimate gifts, such as flour, bread, oil, etc. (Lev. ii. 6k Psalm II.—XXXIX. of Psalter. the sacrifices and the offerings of the Law, which could not avail to purify the consciences. This means that God did not accept those sacrifices as sufficient to expiate for sin and to remove it from the soul ; but that he accepted them only as figures of the sacrifice ofJ Jesus Christ. Hence the Redeemer O says: Aures autem perfecisti mi hi ;1 this St. Paul thus ex­ presses : Corpus autem aptasti mihi—A body Thou hast fitted to me (Heb. x. 5). We must not deviate from this text of the Apostle, who by it explains that of David; so that it means: Thou hast formed for me a body fitted to suffer and to die. 10. “Tuncdixi: Ecce venio." Then—that is, on hearing Thy decree that I should assume human nature and offer myself on the cross as a sacrifice to atone for the sins of men—I said: Behold I come to obey Thee. 11. “ In capite Libri." According to the Hebrew: In volu­ mine Libri. That is to say: In the volume of the Law. By this St. Ambrose understands the beginning of Genesis, where we read : Quamobrem relinquet homo patrem suum et matrem, et adhœrebit uxori suce ; et erunt duo in carne una—Wherefore, a man shall leave father and mother, and shall cleave to his wife, and they shall be two in one flesh (Gen. ii. 24). On this pas­ sage St. Paul comments thus: Sacramentum hoc magnum est, ego autem dico in Christo el in Ecclesia- This is a great sacra­ ment, but I speak in Christ ami in the Church (Eph. v. 32). According to St. Jerome it refers to the Gospel of St. John, which begins with these words: In principio erat Verbum . . . Et Verbum caro factum est—In the beginning was the Word . . . and the Word was made flesh. But Bellarminc thinks that the expression In volumine Libri denotes rather the whole volume of the Bible, which speaks throughout of the Messias who was to come, as say St. John Chrysostom and Theodoret, because Jesus Christ is the end of the Law.1 2 1 According to the Hebrew· .hires autem fodisti mihi—Thou hast dug or bored my ears. According to the Greek: Corpus autem p rfe^ cisti mihi. These different versions may be reconciled according to Menochius: Corpus is the proper term; hues is a figure, the part for the whole. This part is well chosen to denote attention and readiness to obey, as we read in Psalm xvii. 48: In auditu auris obedi vil mihi— At the hearing of the ear he has obeyed me. In the same sense may be explained the words: Fodisti, Perfecisti, Aptasti. 2 “ Legem tuam in medio cordis mei.” Posui—I have placed, is 128 Tuesday at Matins. St. Paul, after having said that God did not accept the an­ cient sacrifices that were ottered for sin, quotes this text: Tunc dixi: Ecce venio, etc.—Then said I: Behold I come, etc. He then adds : Aufert primum, ut sequens statuat. In qua volun­ tate sanctificati sumus fer oblationem corporis Jesu Christi semel —He taketh away the first, that he may establish that which followeth : in the which will we are sanctified by the oblation of the body of Jesus Christ once (Heb. x. 7-10). He thus gives us to understand that by the one sacrifice of the cross, by which Jesus Christ delivered us from sin and sanctified us, all the ancient sacrifices were abolished. 12. I have made known Thy just law in a great assembly, that is, to a numerous people; and Thou knowest that I have done so, and that I shall continue to do so by myself till my death, and after death by means of my disciples. 13. I have preached publicly to a great multitude of people Thy justice and Thy truth, by which Thou renderest to every one to his works, and I have announced at the same time the salvation that Thou hast promised to him that hopes in Thee. “ Non abscondi in corde meo." In contrast with those that keep the truth shut up in their heart, and do not preach it through some human respect. 16. “ Comprehenderunt me iniquitates mece.” My sins' have laid hold of me to afflict me with remorse, so that I am unable to look at them for horror. 17. My heart has abandoned, or failed me from sorrow. understood. That is to say: I have resolved from the bottom of my heart to execute all that Thou hast ordained. 1 My iniquities, that is to say (as it is Jesus Christ that speaks): The sins of all men which I have assumed to expiate. Our divine Saviour, having accepted the sacrifice of the Passion to redeem the human race, by supplying the insufficiency of all other sacrifices, ac­ cording to the will of his Father (verses 9, 10, 11) says that in spite of persecutions he publishes his mercy and his justice (verses 12, 13, 14). Be then begs of his Father not to abandon him in his Passion and death, but to hasten the moment of his resurrection (verses 15 to 18). Finally, in the form of a prayer he predicts on one side the confusion of his enemies (verses 19, 20. 21), and on the other, the triumph of his faithful friends (verse 22). The last two verses are a summary of the entire psalm with regard to the person of Jesus Christ and his mystical Body, the Holy Church. Psalm III.—XL. of Psalter. 129 21. "Euge,euge." Well done, well done, we have made an end of him.’ 22. “ Salutare tuum." The salutation that they hope from Thee. 23. Although I see myself poor and miserable. I console my­ self with the thought that the Lord takes care of me, that is, of my salvation. 24. “Ne tardaveris." Do not delay to help me when Thou seest me in danger. Psalm III., which is Psalm XL. of the Psalter. This psalm, like the preceding, refers to the Passion of Jesus Christ; it is so interpreted by St. Ambrose, St. Jerome, St. Augustine, and particularly by St. John Chrysostom, who says that it would be rash to interpret it otherwise; for Jesus Christ himself, as we see in the Gospel of St. John {John, xiii. 18), cites a verse of this Psalm (the 10th) to signify that the treason of Judas had long before been predicted by the prophet. This psalm speaks also of the mystical Body of Jesus Christ, of the Church. 1. Blessed is he that under1. Beatus qui intelligit su­ per egenum et pauperem : in standeth concerning the needy die mala liberabit eum Domi­ and the poor: the Lord will nus. deliver him in the evil day. 2. The Lord preserve him 2. Dominus conservet eum, et vivificet eum, ct beatum and give him life and make faciat eum in terra: et non him blessed upon the earth: tradat cum in animam inimi­ and deliver him not up to the will of his enemies. corum ejus. 3. The Lord help him on his 3. Dominus opem ferat illi super lectum doloris ejus : uni­ bed of sorrow: thou hast versum stratum ejus versasti turned all his couch in his sickness. in infirmitate ejus. 4. I said : O Lord be thou 4. Ego dixi : Domine mise­ rere mei : sana animam meam, merciful to me: heal my soul ; for I have sinned against thee. quia peccavi tibi. 5. My enemies have spoken 5. Inimici mei dixerunt mala mihi : Otiando morietur, et evils against me : when shall he die and his name perish ? peribit nomen ejus? 6. And if he came in to see 6. Et si ingrediebatur ut videret, vana loquebatur, cor me, he spoke vain things, his ejus congregavit iniquitatem heart gathered together ini­ quity to itself. sibi. 1 See Psalm Ixix. 130 Tuesday at Matins. 7. Egrediebatur foras, et loquebatur in id ipsum. 8. Adversum me susurra­ bant omnes inimici mei: ad­ versum me cogitabant mala mihi. 9. Verbum iniquum consti­ tuerunt adversum me: Numquid qui dormit, non adjiciet ut resurgat? 10. Etenim homo pacis meæ, in quo speravi : qui ede­ bat panes meos, magnificavit super me supplantationem. 11. Tu autem Domine mise­ rere mei, et resuscita me: et retribuam eis. 12. In hoc cognovi, quoniam voluisti me: quoniam non gau­ debit inimicus meus super me. 7. I-Ic went out and spoke to the same purpose. 8. All my enemies whispered together against me: they de­ vised evils to me. 9. They determined against me an unjust word: shall he that slcepeth rise again no more ? 10. For even the man of my peace, in whom I trusted : who ate my bread, hath greatly supplanted me. 11. But thou, O Lord, have mercy on me, and raise me up again : and I will requite them. 12. By this I know, that thou hast had a good will for me : because my enemy shall not rejoice over me. 13. Me autem propter inno­ 13. But thou hast upheld centiam suscepisti : et confir­ me by reason of my innocence, masti me in conspectu tuo in and hast established me in thy æternum. sight forever. 14. Benedictus Dominus 14. Blessed be the Lord the Deus Israel a sæculo, et usque God of Israel from eternity to in sæculum : fiat, fiat. eternity: So be it. So be it. I. Happy is he that devotes himself to the work of helping the poor,1 or whoever is in need of assistance; in the evil day, that is, the day of his death, the Lord will deliver him from all his trials. 2. “ Dominus conservet eum, et vivificet eum." 123 The Lord will preserve him in the midst of dangers, and will so fortify him that he will come safe out of them. “ In animam." Accord­ ing to some Greek copies, as St. Ambrose remarks, it is: In manus. But Bellarmine justly observes that the sense is almost the same, except that the expression In animam, that is, volun­ tatem, arbitrium—to the will, or good pleasure, is more expres­ sive than In manus—to the power. 1 The poor, the indigent man, is Jesus Christ suffering in his own person or in the members of his mystical body. 3 A prediction or a promise in form of prayer. “ In terra." Here on earth, and hereafter in the land of the living. Psalm III,—XL. of Psalter. 131 3. At the time of his last illness the Lord will bring him help in his sufferings: Thou, O good Master, wilt prepare his couch, so that, reduced to extremity, he may find some alleviation.' 4. “ Sana animam meam, quia peccavi tibi. Heal my soul, which has become sick through the offences that I have com­ mitted against Thee.1 23 6. “ Vana loquebantur.” He feigned a cordial compassion. “ Congregavit iniquitatem sibi." He consoled himself by re­ doubling his wicked hope of seeing me die.’ 7. He then went out to make others take part in his wicked­ ness. 8. “ Adversum me cogitabant mala mihi." They united to plot against me, and to wish me all the evil that could befall me.4 9. They are confirmed in their design upon my life, saying: Shall then he that dies think to return to life again ? 10. This verse refers to the treason of Judas, according to what we read in the Gospel of St. John : “ Ct adimpleatur Scriptura : Qui manducat mecum panem, levabit contra me calcaneum suum"—That the Scripture may be fulfilled : He that eateth bread with me shall lift up his heel against me (John, xiii. 18). “Magnificavit super me supplantationem." He has made it his boast to complete my ruin by offering to give me up into the hands of my enemies. 11. “Resuscita me; et retribuam eis." Prediction of the res­ urrection of Jesus Christ: After I shall be dead on the cross, make me rise again ; and then, as judge, I shall inflict upon them the punishment that they deserve. The Son of God here 1 Remark this touching apostrophe; the prophet seems to say: Yes, O my God! See what Thou hast done for Thy servant, and Thou wilt thus console him in all his tribulations, spiritual and corporal, so that he will say: Sujterabundo gaudio in omni tribulatione nostra—I ex­ ceedingly abound with joy in all our tribulation (2 Cor. vii. 4). Com­ pare this with what is said in Psalm xxxvi. 25. ‘ In this and in the following verses it is Jesus Christ that speaks. If he says that he has sinned , this must be understood of our iniquities which he took upon himself. 3 This verse and the following one apply to Judas. “ Ct videiet." In order to find a favorable opportunity to execute his project. 4 “ Mihi." A redundant pronoun, according to the Hebrew. 132 Tuesday al Malins. prays his Father to raise him up again, because he is praying as a servant; but he was well able for that matter to raise up his body again by his own power, as the Word of the Father and true God equal to his Father. This is what in fact hap­ pened, as he himself declared : Potestatem habeo ponendi eam {animam meam), et potestatem habeo iterum sumendi eam—I have power to lay down my life; and I have power to take it up again {John, x. 18). 12. “ Super me." Over me, on account of my death. 13. On account of my innocence, Thou hast defended me from my enemies, and Thou hast placed me in heaven at Thy right hand for all eternfrv This happened at the Ascension of Jesus Christ. 14. “Fiat, fiat." In the Hebrew: Amen, amen. So be it; let all be for his praise and glory. Psalm IV., which is Psalm XLI. of the Psalter. Forced to fly from Saul, David is full of sadness in finding himself far from the Tabernacle; he consoles himself with the hope of seeing it again; at the same time he fosters the desire of enjoying the sight of God in the Temple of Heaven after his exile upon earth. This should be the desire of every Christian living in this world at a distance from his heavenly country. I le should desire without ceasing for the moment when he can go to see face to face the God of his love.1 2341 1. As the hart panteth after 1. Quemadmodum deside­ rat cervus ad fontes aquarum : the fountains of water: so my ita desiderat anima mea ad te soul panteth after thee O God. Deus. 2. My soul hath thirsted 2. Sitivit anima mea ad Deum fortem vivum : quando after the strong living God: veniam, et apparebo ante fa­ when shall I come and appear ciem Dei ? before the face of God ? 3. Fuerunt mihi lacrymæ 3. My tears have been my meæ panes dic ac nocte: dum bread day and night: whilst it dicitur mihi quotidie: Ubi est is said to me daily: Where is Deus tuus ? thy God : 4. Hæc recordatus sum, et 4. These things I remem­ effudi in me animam meam : bered, and poured out my soul quoniam transibo in locum in me : for I shall go over into tabernaculi admirabilis, usque the place of the wonderful ad domum Dei. tabernacle, even to the house of God. 1 See on the same subject Psalm Ixxxiii. Psalm IP.—XLI. of Psalter. '33 5. With the voice of joy and praise : the noise of one feast­ ing. 6. Why art thou sad, O my 6. Quare tristis es anima mea? et quare conturbas me? soul ? and why dost thou trouble me? 7. Hope in God, for I will 7. Spera in Deo, quoniam adhuc confitebor illi : salutare still give praise to him : the salvation of my countenance, vultus mei, et Deus meus. and my God. 8. Ad mcipsum anima mea 8. My soul is troubled within conturbata est: propterea me­ myself : therefore will I re­ mor ero tui de terra Jordanis, member thee from the land of et Ilermoniim a monte modico. Jordan and Ilermoniim, from the little hill. 9. Abyssus abyssum invocat, 9. Deep calleth on deep, at in voce cataractarum tuarum. the noise of thy flood gates. 10. Omnia excelsa tua, et 10. All thy heights, and thy fluctus tui super me transie­ billows have passed over me. runt. 11. In the day time the Lord 11. In die mandavit Domi­ nus misericordiam suam : et hath commanded his merev * : nocte canticum ejus. and a canticle to him in the night. 12. Apud me oratio Deo 12. With me is prayer to the vitæ meæ, dicam Deo : Sus­ God of my life, I will say to ceptor meus es. God : Thou art my support. 13. Why hast thou forgotten 13. Quare oblitus es mei? et quare contristatus incedo, me? and why go I in mourn­ ing, whilst my enemy afflicteth dum affligit me inimicus? me ? 14. Whilst my bones are 14. Dum confringuntur ossa mea, exprobraverunt mihi qui broken, my enemies w h o trouble me have reproached tribulant me inimici mei : me : 15. Whilst they say to me 15. Dum dicunt mihi per singulos dies: Ubi est Deus day by day : Where is thy God ? Why art thou cast down, O tuus? quare tristis es anima mea? et quare conturbas me? my soul? and why dost thou disquiet me! 16. Hope thou in God, for I 16. Spera in Deo, quoniam adhuc confitebor illi: salutare will still give praise to him : the salvation of my counte­ vultus mei, et Deus meus. nance, and my God. 5. In vocc exaltationis, et confessionis: sonus epulantis. 2. 11 Dcum fortem." The God Almighty. “ Uivum." The living God, very different from the gods of the Gentiles, who are dead gods. 3. “ Dum dicitur mihi quotidie: Ubi est Deus tuus!" As I 134 Tuesday at Matins. hear my enemies continually saying to me in my affliction: Where then is now thy God, in whom thou so much hopest to console thee ? 4, I remembered these reproaches, and I poured out my soul, that is to say, I emptied or stripped it of all earthly affections, with the sweet thought that I should one day pass from this exile to the admirable tabernacle in which God has established his abode. 5. “ Sonus epulantis." Then I shall take part in the banquet of the blessed, whose voice resounds with the ceaseless songs of joy and thanksgiving. 7. Have confidence in God ; for with his help I hope to go one day to heaven, there to celebrate his mercy and say to him : Thou art my God and the salvation of my face, that is to say, my Saviour always present to my eyes : Thou causest my face to see Thy face? 8. “ Memor ero tui." To console myself, I will always think of Thee in whatever place I am. 9. One abyss of ills invites another, which pours down upon me with a crash. David speaks here of the tribulations or temptations that came upon him like billows raised by a storm with terrific roaring. 10. All the waters of the heavens and all the floods of trials with which Thou triest Thy servants, seem to have passed over me. 11. In the day time, or at the time of my consolations, the Lord has made me taste of the sweetness of his mercy; but now in this night of tribulations he wills that, resigned to his will, I cease not to sing his praises and to bless him. 12. Therefore my prayer to God, the author and the preserver of my life, shall be continual in my heart; I will always say to him : Lord Thou art my protector, do not abandon me. 13. “ Quare oblitus es mei?" But why dost Thou deal with me as if Thou hadst forgotten me ? 15. Repetition of verses 3 and 6. 16. Repetition of verse 7. 1 See Psalm xlii. 6. Psalm /<—XUIf. of Psalter, Psalm V., which is Psalm XLIII. of the 135 Psalter. What dominates in this psalm is the expression of the sentiments which should animate the just amid the afflictions of the present life. The psalmist, therefore, proposes to us a prayer that we should address to God in the time of tribulation.1 1. Deus auribus nostris au­ divimus: patres nostri annun­ tiaverunt nobis. 2. Opus, quod operatus es in diebus eorum, et in diebus antiquis. 3. Manus tua gentes disper­ didit, et plantasti eos : afflixisti populos, et expulisti eos : 4. Nec enim in gladio suo possederunt terram, et brach­ ium eorum non salvavit eos: 5. Sed dextera tua, et brach­ ium tuum, et illuminatio vul­ tus tui: quoniam complacuisti in eis. 6. Tu es ipse Rex meus et Deus meus: qui mandas salu­ tes Jacob. 7. In te inimicos nostros ventilabimus cornu, et in no­ mine tuo spernemus insurgen­ tes in nobis. 8. Non enim in arcu meo sperabo: et gladius meus non salvabit me. 9. Salvasti enim nos de affli­ gentibus nos: et odientes nos confudisti. 10. In Deo laudabimur tota die: et in nomine tuo con­ fitebimur in saeculum. 1. We have heard, O God. with our ears: our fathers have declared to us 2. The work thou hast wrought in their days: and in the days of old. 3. Thy hand destroyed the Gentiles, and thou plantedst them : thou didst afflict the people and cast them out. 4. For they got not the pos­ session of the land by their own sword, neither did their own arm save them : 5. But thy right hand and thy arm, and the light of thy countenance: because thou wast pleased with them. 6. Thou art thyself my king and my God : who com man dest the saving of Jacob. 7. Through thee we will push down our enemies with the horn, and through thy name we will despise them that rise up against us. 8. For I will not trust in my bow: neither shall my sword save me. 9. But thou hast saved us from them that afflict us: and hast put them to shame that hate us. 10. In God shall we glory all the day long.- and in thy name we will give praise for­ ever. 1 The holy Fathers regard this psalm as prophetic. It is the people of God that speak: groaning under oppression, they represent to the Lord the benefits that they once received from his bounty; then they describe their present miseries, and ask the help that they need. Tuesday al Malins. Nunc aûlem repulisti et confudisti nos: et non egre­ dieris Deus in virtutibus nos­ tris. 12. Avertisti nos retrorsum post inimicos nostros: et qui oderunt nos, diripiebant sibi. 11. 13. Dedisti nos tanquam oves escarum; et in gentibus dispersisti nos. 14. Vendidisti popul u m tuum sine pretio: et non fuit multitudo in commutationibus eorum. 15. Posuisti nos opprobrium vicinis nostris, subsannatio­ nem et derisuro his, qui sunt in circuitu nostro. 16. Posuisti nos in similitu­ dinem Gentibus: commotio­ nem capitis in populis. 17. Tota die verecundia mea contra me est, et confusio faciei meæ cooperuit me. 18. A voce exprobrantis, et obloquentis: a facie inimici, et persequentis. 19. Hæc omnia venerunt su­ per nos, nec obliti sumus te: et inique non egimus in testa­ mento tuo. 20. Et non recessit retro cor nostrum : et declinasti semjtas nostras a via tua: 21. Quoniam humiliasti nos in loco afflictionis, et cooperuit nos umbra mortis. 22. Si obliti sumus nomen Dei nostri, et si expandimus manus nostras ad deum alie­ num : 11. But now thou hast cast us off, and put us to shame: and thou O God wilt not go out with our armies. 12. Thou hast made us turn our back to our enemies: and they that hated us plundered for themselves. 13. Thou hast given us up like sheep to be eaten: thou hast scattered us among the nations. 14. Thou hast sold thy peo­ ple for no price : and there was no reckoning in the exchange of them. 15. Thou hast made us a re­ proach to our neighbors, a scoff and derision to them that are round about us. 16. Thou hast made usa by­ word, among the Gentiles: a shaking of the head among the people. 17. All the day long my shame is before me: and the confusion of my face hath cov­ ered me. 18. At the voice of him that reproacheth and detracteth me: at the face of the enemy and persecutor. 19. All these things have come upon us, yet we have not forgotten thee: and we have not done wickedly in thy cove­ nant. 20. And our heart hath not turned back : neither hast thou turned aside our steps from thy way. 21. For thou hast humbled us in the place of affliction, and the shadow of death hath covered us. 22. If we have forgotten the name of our God, and if we have spread forth our hands to a strange god : Psalm V.—-XLIII. of Psalter. 137 23. Shall not God search out these things? for he knower h the secrets of the heart. 24. Because for thy sake we are killed all the day long : we arc counted as sheep for the slaughter. 25. Arise, why sleepest thou. 25. Exurge, quare obdormis Domine? exurge, et ne repel­ O Lord ? arise, and cast us not off to the end. las in finem. 26. Why turnest thou thy 26. Quare faciem tuam aver­ tis: oblivisceris inopiæ nos­ face away, and forgettest our trae, et tribulationis nostrae? want and our trouble? 27. For our soul is humbled 27. Quoniam humiliata est in pulvere anima nostra: con­ down to the dust: our belly glutinatus est in terra venter eleaveth to the earth. noster. 28. Exurge Domine, adjuva 28. Arise, O Lord, help us nos: et redime nos propter and redeem us for thy name’s nomen tuum. sake. 23. Nonne Deus requiret ista? ipse enim novit abscon­ dita cordis. 24. Quoniam propter te mor­ tificantur tota die: æstimati sumus sicut oves occisionis. 3. Thy powerful arm scattered the idolatrous nations that dwelt in the land of promise, and there Thou didst establish our fathers.1 5. But all was the work of Thy power, because Thou didst look upon them with a gracious eye, and Thou wast pleased to favor them. 6. “ Qui mandas salifies Jacob." Thou who providest for the salvation of Jacob, that is to say. of Thy people who descend from Jacob. 7. “ Inimicos nostros ventilabimus cornu.' We shall scatter our enemies? 12. “ Avertisti nos retrorsum post inimicos nostros.'" Thou hast subjected us to our enemies, so that they have made us their prisoners, and we arc forced to follow them. 14. Thou hast allowed Thy people to be sold for nothing: and there was none among the multitude who offered a price for the men of Thy people because they despised them as not worth buying. 1 “ Plantasti eos." A significant metaphor, more fully developed in Psalm Ixxix. to, 11, 12. 2 “ Ventilabimus cornu. ”An expression, the energy of which Gaume with Bellarminc brings forward in this phrase: We will scatter them, as a bull when infuriated casts into the air with his horns earth or straw. 138 Tuesday at Matins. 20. ‘ Declinasti semitas nostras." It is generally thought that the negative participle Non, which is found in the first part of the verse, is wanting here. St. Jerome translates the passage thus : Non declinaverunt semita’ nostra. Ifence the meaning of it is: Thou hast not permitted our steps to wander from Thy way. 21. "In loco afflictionis." To the depth of misery. St. Jerome’s translation is: In locum draconum—To a place of dragons, which means a place of horrors. “ Umbra mortis." The shadow of death, after which darkness alone remains; this denotes a great obscurity. 25. " Quare obdormis ?" Why dost Thou make as though Thou slecpest, and takest no more care of us? 27. We see ourselves humbled and despised as the dust that is trodden under foot; hence, prostrate with our faces to the earth, we implore Thy mercy. 28. “ Redime nos profiter nomen tuum." Deliver us from so many evils for the glory of Thy name. Psalm VI., which is Psalm XL1V. ok the Psalter. A canticle in honor of Jesus Christ and of the Church, his Spouse. The prophet plainly announces the mystery of the Incarnation of the Word and the victory which the Redeemer was to gain over the world.1 1. Eructavit cor meum verbum bonum : dico ego opera mea Regi. 2. Lingua mea calamus scribæ, velociter scribentis. 3 Speciosus forma præ filiis hominum, diffusa est gratia in labiis tuis: propterea benedixit te Deus in aeternum. 4. Accingere gladio tuo su­ per femur tuum, potentissime. 5. Specie tua et pulchritu­ dine tua intende, prospere pro­ cede, et regna, 1. Mv heart hath uttered a good word : I speak my works to the king: 2. My tongue is the pen of a scrivener that writ et h swiftly. 3. Thou art beautiful above the sons of men : grace is poured abroad in thy lips: therefore hath God blessed thee forever. 4. Gird thy sword upon thy thigh, C) thou most mighty. 5. With thy comeliness and thy beauty set out, proceed prosperously, and reign. 1 We read in the title: Cantii tun pro Dilecto—A song for the Be­ loved. By this well-beloved we generally understand the Man-God, ol whom the heavenly Father has said: Hic est Filius meus dilectus— This is my beloved Son {Matt. iii. 17). Psalm VL—XLIV. of Psalter. 139 6. Propter veritatem, et 6. Because of truth and mansuetudinem, et justitiam: meekness and justice: and thy et deducet te mirabiliter dex­ right hand shall conduct thee wonderfully. tera tua. 7. Sagittæ tuæ acutae, po­ 7. Thy arrows are sharp: puli sub te cadent: in corda under thee shall people fall, inimicorum regis. into the hearts of the king's enemies. 8. Sedes tua Deus in saecu­ 8. Thy throne, O God, is lum saeculi: virga directionis forever and ever: the sceptre virga regni tui. of thy kingdom is a sceptre of uprightness. 9. Dilexisti justitiam, et odi­ 9. Thou hast loved justice, sti iniquitatem : p r o p t e r e a and hated iniquity: therefore unxit te Deus, Deus tuus oleo God, thy God hath anointed laetitiae prae consortibus tuis. thee with the oil of gladness above thy fellows. 10. Myrrha, et gutta, et ca­ 10. Myrrh, and stacte and sia a vestimentis tuis, a domi­ cassia perfume thy garments, bus eburneis: ex quibus delec­ from the ivory houses: out of taverunt te liliæ regum in hon- which the daughters of kings O ore tuo. have delighted thee in thy glory. 11. Ί he queen stood on thy 11. Astitit regina a dextris tuis in vestitu deaurato : cir­ right hand, in gilded clothing: surrounded with variety. cumdata varietate. 12. Hearken, O daughter, 12. Audi lilia, et vide, et in­ clina aurem tuam : et oblivis­ and see, and incline thy ear : cere populum tuum, et do­ forget thy people and thy father’s house. mum patris tui. 13. And the King shall 13. Et concupiscet Rex de­ corem tuum : quoniam ipse est greatly desire thy beauty: for God, and Dominus Deus tuus, et adora­ lie is the Lord thy * him they shall adore. bunt eum. 14. And the daughters of 14. Et. liliæ Tyri in mune­ ribus vultum tuum depreca­ Tyre with gifts, yea, the rich among the people, shall en­ buntur: omnes divites plebis. treat all thy countenance. 15. All the glory of the 15. Omnis gloria ejus liliæ Regis ab intus, in fimbriis king’s daughter is within, in aureis circu mani icta varietati­ golden borders, clothed round about with varieties. bus. 16. After her shall virgins be 16. Adducentur Regi virgi­ nes post eam: proximæ ejus brought to the king : her neigh­ bors shall be brought to thee. afferentur tibi. 17. They shall be brought 17. Afferentur in lætitia et exultatione : adducentur in with gladness and rejoicing: they shall be brought into the templum Regis. temple of the king. 140 Tuesday at Matins, iS. Pro patribus tuis nati 18. Instead of thy fathers, sunt tibi filii: constitues eos sons are born to thee: thou principes super omnem terram. shalt make them princes over all the earth. 19. Memores erunt nominis 19. They shall remember thy tui: in omni generatione et name throughout all genera­ generationem. tions. 20. Propterea populi confi­ 20. Therefore shall people tebuntur tibi in æternum: et praise thee forever: yea for­ in sæculum sæculi. ever and ever. 1. My heart, full of divine illuminations, breaks out in holy words, and utters this hymn in honor of my King, who is the Messi as. 2. My tongue is as the pen in the hand of a rapid writer, who writes all that is dictated to him by the Holy Spirit.1 3. Thou, my King and my Saviour. 5. " Specie tua et pulchritudine tua." St. Jerome translates: Gloria tua et decore tuo. “ Intende." Go forward. ''Prospere procede, et regna." Do not cease to advance from victory to victory, and establish Thy reign in the world. 6. Reign with truth, that is, with fidelity to Thy promises, with the meekness that Thou usest towards sinners, and with the justice that Thou exercisest in judging the obstinate; thus will Thy power lead Thee on wonderfully to extend Ί hy kingdom. 7. The people, conquered by Thy arrows, or by the rays of Thy light which has power to penetrate hearts, will fall and submit themselves to Thee, so that Thy enemies, who before despised Thee, shall be brought to adore Thee. 8. Thus, O God, Saviour of the world ! Thy throne, or Thy reign, unlike the temporal reigns of other kings, shall be eter1 Bellarmine says that these first two verses are a kind of preface admonishing us in a special manner that this psalm is a pure prophecy. The prophet then begins by a certain apostrophe, transported as it were with admiration without naming the hero to whom he addresses himself in his contemplation He exalts his personal qualities, his royal and divine dignity, the greatness and prosperity of his reign; then (verse τι) he eulogizes his Spoûse, to whom he gives advice full of wisdom, and predicts (verse 18) the fruit of her sublime union; he con­ cludes (verse 19) by saying that everything should contribute to the glory' of our Lord. Psalm VI. —XL IV. of Psalter. 141 nal in the Church; and Thy rod, that is, Thy sceptre or Thy government, shall ever be most just—■“ Virga directionis' means the same as Virga rectissima.' o 9. “ Prce consortibus tuis.” That is, Exalting Thee, so as to make Thee sit at his right hand —a glory that surpasses that of all the men and angels who shall be with Thee in heaven. It is here said that Jesus Christ is anointed or constituted King of the world. This is to be understood, not of his divinity, but of his humanity. We are to understand also that he is anointed with the unction of grace as Head of the faithful, who through his merits shall receive graces from God. 10. “// vestimentis tuis, a domibus eburneis i' Here by the garments and by the ivory houses is to be understood the most sacred humanity of the Redeemer. Hence the verse is thus explained : From Thy humanity comes the odor of most pure and sweet perfumes; an odor that leads the daughters of the kings, or great souls, to rejoice Thee by running to adore Thee. 11. "Regina.” By this Queen is understood the Church, and we may also understand the Mother of God. or every holy soul that is a spouse of Jesus Christ, and therefore a queen, as St. Bernard says: Singulce animce singula sfronsa—Every soul, a spouse. 12. Then is said to this Oueen : “ Vide, et inclina aurem tuam.” Behold the honor to which thou art raised, and listen to that which thou hast to do. 13. The King shall love thy beauty, he who is thy Spouse, whom alone thou shouldst love, since he is the Lord, thy God, and whom in the end all must adore. 14. This is addressed only to the Church : The daughters of Tyre, that is, the Gentile nations, shall honor thee with gifts and offerings; among them shall be seen all the great ones of the people prostrating themselves before thee, to implore thy protection. 15. Her glory should consist in interior virtues of the soul, more than in exterior ornaments or in what is manifest to others.’2 1 “ Virga (equitatis." See Epistle to the Hebrews, in which St. Paul cites this and the following verse (Heb. i. 8). « "Ejus." According to Bellarmine and other interpreters, this 142 Tuesday at Matins, 16, 17. In the train of the Spouse many virgins shall be brought to the King in his temple; but they shall be those only that are her nearest, that is, united with the Queen and Spouse, who is the Church, according to the explanation of St. Basil and St. Augustine. r8. According to St. Basil, St. John Chrysostom, St. Jerome, and St. Augustine, these words arc addressed to the Church, and their sense is: O Spouse of the Saviour! instead of the fathers of old, the patriarchs and the prophets, who arc now no more, there are born to thee sons, the apostles, the disciples and their successors, whom thou hast constituted princes over the whole earth ; for by their preaching the Gospel thou hast subjected all the nations to thy obedience. 19. O Lord! these apostles, these disciples and their suc­ cessors in every age, shall continue to preach throughout all generations Thy name, that is, Thy power and Thy mercy towards men. *' Memores erunt." Many, according to the present Hebrew text and the Greek version, read : Mentor ero— I shall remember. But St. Jerome and St. Augustine follow the Vulgate. 20. Therefore the nations, converted to the faith, will never cease to adore Thee. Psalm VII., which is Psalm XLV. of the Psalter. St. Ambrose, St. Jerome, St. Augustine, St. John Chrysostom, Theodoret, and Euthymius, unanimously teach that this psalm is to be under­ stood of the Catholic Church with regard to the victories that she has gained over her persecutors, and her stability under the protection of God. 1. Deus noster refugium, et virtus: adjutor in tribulationi­ bus, quæ invenerunt nos nimis. 1. OUR God is our refuge and strength : a helper in troubles, which have found us exceed­ ingly. 2. Therefore we will not fear, 2. Propterca non timebimus, dum turbabitur terra : et trans­ when the earth shall be troub­ led : and the mountains shall ferentur montes in cor maris. be removed into the heart of the sea. pronoun is redundant. “ Filia Regis.” The Spouse of the King is also he King’s daughter; this is very applicable to the Church and to other significations. Psalm VII.—XL V. of Psalter. 3. Sonuerunt, et turbatæ sunt aquæ eorum : conturbati sunt montes in fortitudine ejus. 4. Fluminis impetus laetifi­ cat civitatem Dei : sancti fi­ ca vit tabernaculum suum Altissimus. 5. Deus in medio ejus, non commovebitur: adjuvabit eam Deus inane diluculo. 6. Conturbatae sunt Gentes, et inclinata sunt regna: dedit vocem suam, mota est terra. 7. Dominus virtutum nobiscum : susceptor noster Deus Jacob. 8. Venite, et videte opera Domini, quæ posuit prodigia super terram: auferens bella usque ad finem terræ. 9. Arcum conteret, et con­ fringet arma: et scuta combu­ ret igni. O 10. Vacate, et videte quo­ niam ego sum Deus: exaltabor in Gentibus, et exaltabor in terra. 11. Dominus virtutum nobiscum : susceptor noster Deus J acob. '43 3. Their waters roared and were troubled : the mountains were troubled with his strength. 4. The stream of the river maketh the city of God joyful : the most High hath sanctified his own tabernacle. 5. God is in the midst there­ of, it shall not be moved : God will help it in the morning early. 6. Nations were troubled, and kingdoms were bowed down: he uttered his voice, and the earth trembled. 7. The Lord of armies is with us: the God of Jacob is our protector. 8. Come and behold ye the works of the Lord, what won­ ders he hath done upon earth : making wars to cease even to the end of the earth. 9. He shall destroy the bow, and break the weapons: and the shields he shall burn in the fire. 10. Be still and see that I am God : I will be exalted among the nations, and I will be ex­ alted in the earth. 11. The Lord of armies is with us: the God of Jacob is our protector. 3. “ Eorum." Bossuet with St. Jerome, following the Hebrew, reads: Ejus.1 4. In the midst of these storms, the Lord will cause to flow down a river of peace which shall rejoice the city of God, that is, the holy Church, which the Most High has chosen for his temple by sanctifying it with his grace. 5. God will always remain with her, assisting her from the first dawn of the morning, that is, from the moment of its birth. 1 This verse is obscure. “ Zw fortitudine ejus. Many refer these words to God, and translate : By his power. U -* Tuesday at Matins, 144 6. "Inclinata." St. Jerome translates: Concussa—Shaken. When the Church was established the nations were troubled and the kingdoms were shaken. 7. For ourselves we have no cause to fear, privileged as we âre. 10. ‘'Vacate." According to the Hebrew: Cessate. There­ fore you who arc my servants leave alone your earthly cares and employ yourselves in reflecting that I alone myself am God, for whom all things exist, and upon whom all things de­ pend ; a day will come when I shall be exalted, that is, acknowl­ edged as the sovereign Lord of the universe, by the nations and through the whole earth. 11. Repetition of verse 7 for the conclusion, that is to say: Let us then rejoice that we his faithful servants have on our side to protect us this great, all-powerful God. Psalm VIII., which is Psalm XLVI. of the Psalter. This psahn presents two literal senses : In the first, it refers to the triumph of the Ark when it was carried to Mount Sion (2 Hings, vi. 15); in the second sense, it is applied, according to the opinion of several of the holy Fathers, to the glorious Ascension of Jesus Christ into heaven. 1. Omnes Gentes plaudite manibus: jubilate Deo in voce exultationis. 2. Quoniam Dominus excelsus, terribilis: Rex magnus super omnem terram. 3. Subjecit populos nobis: et Gentes sub pedibus nostris. 4. Elegit nobis hereditatem suam: speciem Jacob, quam dilexit. 5. Ascendit Deus in jubilo: ct Dominus in voce tubae. 6. Psallite Deo nostro, psal­ lite: psallite Regi nostro, psal­ lite. 7. Quoniam Rex omnis terræ Deus: psallite sapienter. 8. Regnabit Deus super Gen­ tes : Deus sedet super sedem sanctam suam. 1. O CLAP your hands all ye nations: shout unto God with the voice of joy, 2. For the Lord is most high, he is terrible : he is a great king over all the earth. 3. He hath subdued the peo­ ple under us: and the nations under our feet. 4. He hath chosen forus his inheritance : the beauty of Ja­ cob which he hath loved. 5. God is ascended with ju­ bilee: and the Lord with the sound of trumpet. 6. Sing praises to our God, sing ye: sing praises to our king, sing ye. 7. For God is the king of all the earth : sing ye wisely. 8. God shall reign over the nations: God sitteth on his holy throne. Psalm VIII.—XL VI. of Psalter. 145 9. The princes of the people 9. Principes populorum con­ gregati sunt cum Deo Abra­ arc gathered together with ham : quoniam dii fortes terræ, the God of Abraham : for the strong gods of the earth are vehementer elevati sunt. exceedingly exalted. 2. He is the Lord, supreme above all by his majesty, terrible to all by his power; he is the great Monarch who holds do­ minion over the whole earth. 4. Among all the nations, he has chosen us to be his especial inheritance, because we are the children of Jacob, whom he so much loved.1 5. “Ascendit Deus." Our Lord ascends to heaven by his own power, because he is God. 7. " Psallite sapienter. " Render to him (wisely) the praises that he deserves, and as he deserves.’ 8. He shall reign as God over all nations ; as God he shall sit upon his heavenly throne, at the right of the eternal Father. 9. “ Principes populorum congregati sunt cum Deo Abraham." According to the Hebrew: Congregati sunt, populus })ei Abra­ ham—The princes of the Gentile people are united with the people of the God of Abraham. “ Quoniam dii fortes terra vehementer elevati sunt. " This passage is very obscure. Some, as Mattei and Genebrard, say that by the Hebrew word Elohim (the plural for the singular) Diifortes terra, God himself is to be understood, and they explain the words thus: Deus victoria elevatus est—God is exalted in victory. But St. Cyril, Theodoret, and Didymus, understand by the words Dii fortes terra —The princes of the earth. This agrees with the translation of St. Jerome: Dii scuta terra, that is to say: The gods, the shields of the earth, that is, Protectors, those that have sub­ jects under them. “ Elevati sunt." They have become exalted 1 “ Speciem Jacob." The beauty or the flower of the people of Israel, that is, the Apostles and the other disciples whom our Lord chose to form the first nucleus of his Church. This agrees with what St. Paul says (Pom. xi.). * That is : Digne, attente, ac devote. The psalmist points out to us the principal titles that our Lord has to our homage and to our praise: his greatness and his power (verse 2); his benefits (verses 3, 4); his glory (verse 5); the power that he exercises over the whole earth by the triumph of his Church (verses 8, 9). 146 Tuesday at Matins. by being united in worshipping the true God. This last expla­ nation pleases me more, because it is more in conformity with the Vulgate and the version of the Septuagint. The passage, then, may be thus explained : The princes, who arc the protec­ tors or rulers of the earth, have been greatly elevated by uniting in the worship of God. Psalm IX.» which is Psalm XLVII. of the Psalter. In the literal sense this psalm is to be understood of the protection of God over the earthly Jerusalem; and in the figurative sense, of the care with which he watches over the spiritual Jerusalem, that is, over his Church. 1. Magnus Dominus, et lau­ dabilis nimis: in civitate Dei nostri, in monte sancto ejus. 2. Fundatur exultatione uni­ versae terræ mons Sion, latera Aquilonis, civitas Regis mag­ ni. 3. Deus in domibus ejus cog­ noscetur, cum suscipiet eam. 4. Quoniam ecce reges terne congregati sunt: convenerunt in unum. 5. Ipsi videntes sic admirati sunt, conturbati sunt, commoti sunt : tremor apprehendit eos. 6. Ibi dolores ut parturientis, in spiritu vehementi conteres naves Tharsis. 7. Sicut audivimus, sic vidi­ mus in civitate Domini virtu­ tum, in civitate Dei nostri : Deus fundavit eam in æternum. 8. Suscepimus Deus miseri­ cordiam tuam, in medio templi tui. 9. Secundum nomen tuum Deus, sic et laus tua in fines terræ : justitia plena est dextora tua. 10. Laetetur mons Sion, et 1. Great is the Lord, and exceedingly to be praised in the city of our God, in his holy mountain. 2. With the joy of the whole earth is Mount Sion founded, on the sides of the north, the city of the great King. 3. In her houses shall God be known, when he shall pro­ tect her. 4. For behold the kings of the earth assembled them­ selves: they gathered together. 5. So they saw, and they wondered, they were troubled, they were moved: trembling took hold of them. 6. There were pains as of a woman in labor. With a vehe­ ment wind thou shalt break in pieces the ships of Tharsis. 7. As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God : God hath founded it forever. 8. We have received thy mercy, O God, in the midst of thy temple. 9. According to thy name, O God, so also is thy praise unto the ends of the earth : thy right hand is full of justice. 10. Let Mount Sion rejoice, Psalm IX.—XL VI! of Psalter. exultent filiæ Judæ, propter judicia tua Domine. 11. Circumdate Sion, et com­ plectimini cam : narrate in tur­ ribus ejus. 12. Ponite corda vestra in virtute ejus: et distribute do­ mos ejus ; ut enarretis in pro­ genie altera. 13. Quoniam hic est Deus, Deus noster in æternum, et in sæculum sæculi : ipse reget nos in sæcula. 147 and the daughters of Juda be glad, because of thy judgments, () Lord. 11. Surround Sion, and en­ compass her: tell ye in her towers. 12. Set your hearts on her strength : and distribute her houses, that ye may relate it in another generation. 13. Eor this is God, our God unto eternity, and for ever and ever: he shall rule us for ever­ more. I. “ In civitate Dei nostri, in monte sancto ejus." In the city of Jerusalem, and especially on the holy mountain of Sion, where our God makes his glory shine forth. 3. God shall be known among the inhabitants of this city, when he shall defend it against the attacks of its enemies. 4. “ Convenerunt in union.” They have assembled for the purpose of laying it waste. 5. “ Ipsi videntes sic admirati sunt." On seeing that the hand of the Omnipotent protects it, they are seized with great aston­ ishment. 6. They shall suffer pains like those that a woman endureth in childbirth: Thou, O Lord! wilt raise stormy winds, which shall break in pieces the ships of Tharsis ; that is, the largest ships, such as those that sailed tc Tharsis.1 7. Mark now what the inhabitants of Jerusalem will say: What was promised us we have with our own eyes seen veri­ fied in the city of our God, who has made its foundations ever­ lasting. This has indeed been verified in the Church, of which it is said : Et porta inferi non pravalebunt adversus eam—'1 he gates of hell shall not prevail against her {Matt. xvi. 18). 8. "In medio templi tui." In Thy Church, and in the sight of the whole world. 9. As Thou hast made known, O Lord! 1 hy great name throughout the earth, so everywhere has 1 hy glory been pro­ claimed; and so also has Thy power been praised, which is 1 “ Tharsis." It is not known what this name designates; it is sup­ posed to be India. Tuesday at Matins, 148 always full of justice in rewarding the good and in punishing the wicked. 10. “ Propter judicia tua.'' On account of the just judgments that Thou, O Lord! dost exercise on earth.' 11. Come, O nations! come all of you to dwell round about Sion so that she may be in the midst of you ; then preach the Gospel from her towers, that is, publicly. “ Narrate in turribus ejus.'' According to the Hebrew : Numerate turres ejus— Count the high towers that defend her. 12. Apply yourselves to consider her strength, and distribute or assign to the different inhabitants, or workmen, the places destined for the construction of their houses, that is, of their particular churches, so that when the city is built up and filled with a faithful people, we may transmit to posterity the knowl­ edge of the true God. Psalm X., which is Psalm XLVIII. of the Psalter. The psalmist here addresses the faithful, to teach them to despise the goods of this world and to fear only a bad death which must be followed by the sentence of condemnation. Then he raises their thoughts to the consideration of this truth, that only in God can true happiness be found. Of course, all this is said in an obscure manner; but thanks to the light of the Gospel, we arc able to see the thought of the prophet. 1. Audite hæc omnes Gen­ tes: auribus percipite omnes, qui habitatis orbem : 2. Quique terrigenæ, et filii hominum : simul in unum dives et pauper. 3. Os meum loquetur sapien­ tiam : et meditatio cordis mei prudentiam. 1. Hear these things all ye nations: give ear, all ye in­ habitants of the world : 2. All you that are earthborn, and you sons of men : both rich and poor together. 3. My mouth shall speak wis­ dom : and the meditation of my heart understanding. 1 “ Lcetetur mons Sion, el exsulten l filia JiidcP The prophet has just said to God that his right hand is full of justice; he here invites Jerusalem and the other cities of Judea, that is, the Mother Church and then all the churches successively established in the world, to rejoice at the effects of his justice; then, in the following verses, he asks all the members to unite themselves to their Head in a loving manner, in order to fortify the holy city by making reign therein order and life, which should be a continual sermon and a manifest sign of God’s presence in the midst of it. Psalm Λ\—XL I 7/[. of Psalter. 149 4. I will inr line my ear to a 4. Inclinabo in parabolam aurem meam : aperiam in psal­ parable : I will open my propo­ sition on the psaltery. terio propositionem meam. 5. Why shall I fear in the 5. Cur timebo in die mala? iniquitas calcanei mei circum­ evil day? the iniquity of my heel shall encompass me: dabit me : 6. They that trust in their 6. Oui confidunt in virtute sua: et in multitudine divitia­ own strength : and glory in the rum suarum gloriantur. multitude of their riches. 7. Frater non redimit, redi­ 7. No brother can redeem. met homo : non dabit Deo pla­ nor shall man redeem : he shall cationem suam. not give to God his ransom. 8. Et pretium redemptionis 8. Nor the price of the re­ animæ suæ: et laborabit in demption of his soul : and shall æternum, et vivet adhuc in labor forever, and shall still fi n e m. live unto the end. 9. Non videbit interitum, 9. He shall not see destruc­ cum viderit sapientes mori- tion, when he shall see the wise entes: simul insipiens, et stul­ dying: the senseless and the tus peribunt. fools shall perish together: 10. Et relinquent alienis divi­ 10. And they shall leave their tias suas: et sepulchra eorum riches to strangers : and their domus illorum in æternum. sepulchres shall be their houses forever. 11. Tabernacula eorum in 11. Their dwelling places to progenie,et progenie: vocave­ all generations: they have runt nomina sua in terris suis. called their lands by their names. 12. Et homo, cum in honore 12. And man when he was in esset, non intellexit: compara­ honor, did not understand : he tus est jumentis insipientibus, hath been compared to sense­ less beasts, and is become like et similis factus est illis. to them. 13 This way of theirs is a 13. Hæc via illorum scanda­ lum ipsis: et postea in ore suo stumbling-block to them: and afterwards they shall delight complacebunt. in their mouth. 14. They are laid in hell like 14. Sicut oves in inferno po­ sheep : death shall feed upon siti sunt: mors depascet cos. them. 15. And the just shall have 15. Et dominabuntur eorum justi in matutino: et auxilium dominion over them in the eorum veterascet in inferno a morning: and their help shall decay in hell from their glory. gloria eorum. 16. But God will redeem my 16. Verumtamen Deus redi­ met animam meam de manu soul from the hand of hell, when he shall receive me. inferi, cum acceperit me. 17. Be not thou afraid, when 17. Ne timueris cum dives factus fuerit homo: et cum a man shall be made rich : and 150 Tuesday at Matins. multiplicata fuerit gloria do­ when the glory of his house mus cius. shall be increased. iS. Quoniam cum interierit, 18. For when he shall die he non sumet omnia: neque des­ shall take nothing away: nor cendet cum eo gloria ejus. shall his glory descend with him. 19. Quia anima ejus in vita 19. For in his lifetime his ipsius benedicetur: confitebi­ soul will be blessed : ami he tur tibi cum benefeceris ei. will praise thee when thou shalt do well to him. 20. Introibit usque in proge­ 20. I le shall go in to the gen­ nies patrum suorum : et usque erations of his fathers: and he in æternum non videbit lumen. shall never see light. 21. Homo, cum in honore 21. Man when he was in esset, non intellexit : compara­ honor did not understand: he tus est jumentis insipientibus, hath been compared to sense­ et similis factus est illis. less beasts, and made like to them. 3. I shall speak to you only of the things that it is necessary to know ; I will tell you what I have meditated in my heart, that you may know how to act prudently in all that you do. 4. I shall attentively hear the truths that are proposed to me in parable; and this enigma 1 will explain to you to the sound of the harp. “ Propositionem meam." According to the Hebrew: Ænigmameum' 5. Why should I fear on the evil day, that is, on the day of my judgment? Only my iniquity makes me fear, especially the iniquity of my heel; that is, that which shall follow me unto death, which is the end of my life, as the heel is the end of my body. 7. “ Frater non redimit, redimet homo." Non is again under­ stood before homo, according to the usage of Scripture, as Bel­ larmine remarks. The sense, then, is: At the moment of death their brother will be unable to deliver them from the peril; and much less will any other man be able to do so.2 1 These first four verses form the exordium. The prophet invites all men, of every condition, to listen most attentively to him. He then sets forth his subject: lessons of wisdom and prudence which he has meditated upon in his heart by obeying the divine inspiration, and which he will express in suitable and lofty language to the accompaniment of delicious music. 8 “ Redimet homo." Many interpreters understand these words in an interrogative sense: Shall another man redeem? Psalm X.—XLVl/ί. of Psalter. 151 9. “Non videbit interitum." These words, according to Bos­ suet, arc to be understood in an ironical sense as if the prophet said: An putabit sc non visurum interitum?- Will he suppose that he will not see death? Others give this interpretation: He shall not sec death, that is, he shall not die before having finished the natural course of his life, although he sees wise men die. Or, as Bellarmine says, we may understand the pas­ sage to mean : He shall neglect to provide for death, which is waiting for him at its time; for the sinners avoid thinking of death ; but alike for the fool as for the wise, there must come a day when they must die. 11. It is there that they shall dwell for several generations ; there shall be nothing left of them in their lands but their names written on tablets of marble, or on the walls of their houses. 12. “Non intellexit." He did not understand what he should have understood as man.1 13. “ Hcec via illorum scandalum ipsis." Such is their way, that is, their life, in which they find many dangerous occasions that may bring them to ruin. 14. These miserable men, living like animals without reason, they will one day find themselves as victims of divine justice, cast into hell, where death shall feed on them; that is, where their death will be eternal. As sheep feed upon the blades of grass, and leave the roots to sprout forth again, so death tor­ ments unceasingly the reprobate, still leaving them life, that they may go on suffering eternally. 15. At the general resurrection, which is “ morning,” or the beginning of the age to come, the wicked shall see the just estab­ lished their masters and their judges; then the power which they had in this world will be shattered and destroyed in hell, after all the vain glory of which they boasted during their life. “Auxilium." According to the Hebrew: Robur, potestas. 1 Man, whom God has raised to so high an honor, by creating him according to his own image, with intelligence, reason, free will, immor­ tality of the soul and dominion over all earthly things, does not under­ stand his dignity, his high destiny: he can if he wishes reach the happi­ ness of God himself, and he precipitates himself into the abyss of every evil. See Psalm xxvii. 7. I'uesday al il fa Iins. 16. “ Cum acceperit me." When he shall receive inc among his servants, after having completed the work of Redemption. 18. “ Λ onsumet omnia." A Hebraism: He shall take nothing away with him. J 19. 1 he sinner shall be blessed, that is, applauded by world­ lings during his life upon earth ; while he will not praise you, save when you load him with earthly goods. 20. After his wicked life this wicked man shall go in-to the abode of his ancestors, whose bad example he has followed, and there he will remain forever, never more to see the light. 21. Repetition of verse 12 for the conclusion. Psalm XL, which is Psalm XLIX. oe the Psalter. This psalm describes the second coming of Jesus Christ, which will be public and full of majesty, in contrast with his first coming, which was humble and hidden. 1. Deus deorum Dominus 1. The God of gods, the Lord locutus est: et vocavit terrain. hath spoken : and he hath called the earth, 2. A solis ortu usque ad oc­ 2. From the rising of the sun, casum : ex Sion species decoris to the going down thereof : out ejus. of Sion the loveliness of his beauty. 3. Deus manifeste veniet: 3. God shall come manifest­ Deus noster et non silebit. ly: our God shall come, and shall not keep silence. 4. A fire shall burn before 4. Ignis in conspectu ejus exardescet: et in circuitu ejus him: and a mighty tempest shall be round about him. tempestas valida. 5. He shall call heaven from 5. Advocabit cœlum desur­ sum : et terram discernere po­ above and the earth, to judge pulum suum. his people, 6. Gather ye together his 6. Congregate illi sanctos ejus: qui ordinant testamen­ saints to him: who set his tum ejus super sacrificia. covenant before sacrifices. 7. And the heavens shall 7. Et annuntiabunt coeli jus­ titiam ejus: quoniam Deus ju­ declare his justice: for God is dex est. judge. 8. Audi populus meus, et 8. Hear O my people, and I loquar: Israel, et testificabor will speak : O Israel, and I will tibi : Deus Deus tuus ego sum. testify to thee; I am God, thy God. 9. Non in sacrificiis tuis ar­ 9. I will not reprove thee for guam te : holocausta autem thy sacrifices: and thy burnttua in conspectu meo sunt offerings arc always in my sight. semper. Psalm XI—XLIX. of Psaller. 10. Non accipiam de domo tua vitulos: neque de gregibus tuis hircos. 11. Quoniam mcæ sunt om­ nes feræ silvarum, jumenta in montibus et boves. 12. Cognovi omnia volatilia cœli : et pulchritudo agri mecum est. 13. Si esuriero, non dicam tibi: meus est enim orbis terræ, et plenitudo ejus. 14. Numquid manducabo carnes taurorum? aut sangui­ nem hircorum potabo? 15. Immola Deo sacrificium laudis: et redde Altissimo vota tua. 16. Et invoca me in die tri­ bulationis: eruam te, et hono­ rificabis me. 17. Peccatori autem dixit Deus. Quare tu enarras justi­ tias meas, et assumis testamen­ tum meum per os tuum ? 18. Tu vero odisti discipli­ nam : et projecisti sermones meos retrorsum. 19. Si videbas furem, curre­ bas cum eo: et cum adulteris portionem tuam ponebas. 20. Os tuum abundavit mali­ tia : et lingua tua concinnabat dolos. 21. Sedens adversus fratrem tuum loquebaris, et adversus filium matris tuæ ponebas scandalum: hæc fecisti, et ta­ cui. 22. Existimasti inique quod ero tui similis: arguam te, et statuam contra faciem tuam. 23. Intelligite hæc qui obli­ viscimini Deum : nequando ra­ piat, et non sit qui eripiat. 153 10. I will not take calves out of thy house : nor he-goats out of thy flocks. 11. For all the beasts of the woods arc mine, the cattle on the hills, and the oxen. 12. I know all the fowls of the air: and with me is the beauty of the field. 13. If I should be hungry, I would not tell thee: for the world is mine, and the fulness thereof. 14. Shall I eat the flesh of bullocks? or shall I drink the blood of goats ? i 5. Offer to God the sacrifice of praise : and pay thy vows to the most High. 16. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. 17. But to the sinner God hath said: Why dost thou de­ clare my justice, and take my covenant in thy mouth ? 18. Seeing thou hast hated discipline: and hast cast my words behind thee. 19. If thou didst see a thief thou didst run with him : and with adulterers thou hast been a partaker. 20. Thy mouth hath abound­ ed with evil: and thy tongue framed deceits. 21. Sitting thou didst speak against thy brother, and didst lay a scandal against thy mother’s son : these things hast thou done, and I was silent. 22. Thou thoughtest unjust­ ly that I shall be like to thee: but 1 will reprove thee, and set before thy face. 23. Understand these things, you that forget God : lest he snatch you away, ami there be none to deliver you. - 154 Tuesday at Alat ins. 24. The sacrifice of praise shall glorify me: and there is the way by which I will show him the salvation of God. 1. 1 he God of gods,1 the true God, the Sovereign Master of all created powers, has cited before his tribunal all men of the earth to give an account of their lives. 2. He will make his voice heard from one extremity of the earth to the other; and he shall come down from the heavenly Sion, adorned with his glory and majesty. 3. Our God shall come in sight of the whole world, and make himself known as the great God that he is; and then he shall no longer be silent, as he has been in the past, seeing the sins of the wicked, while seeming not to notice the injury that he received. 4. The fire at his presence will burn with greater force, reduc­ ing the world to ashes, according to the words of St. Peter: Terra autem, et quee in i/)sa sunt opera, exurentur—-The earth and the works which are in it shall be burnt up (2 Peter, iii. 10). And around him there shall be a great and universal tempest, which shall throw everything into confusion on earth, in the sea, and in the air. 5. He will then call heaven and earth, that is, all the angels and all men, to be present at the judgment that he will make of his people, by separating the elect from the reprobate. 6. Angels of heaven, gather around the Sovereign Judge his saints, that is, the elect; who besides sacrifices, that is, besides external worship, have kept his covenant by obeying his law. 7. "Deus judex est." The judge is God ; he cannot err. 8. Here the prophet makes Jesus Christ speak and say: Listen, my people, to what I shall say to thee; listen, Israel, that is. all the true faithful, to what I shall declare to thee, through my inspirations and by my ministers ; thou shouldst believe me, for I am thy God, the true God, who knows all things, and who loves thee. 24. Sacrificium laudis honorificabit me: et illic iter, cpio ostendam illi salutare Dei. 1 Many, observes Bellarmine, are called gods by different rights ; namely, by a false creed, as the pagan divinities or the demons: by the grace of adoption, as the angels and saints; by similitude, as princes and judges. But all these gods arc subject to one alone, who is the true God; called, therefore, the God of gods (see Psalm, Ixxxi. 1, 6). Psalm XI.—XLIX. of Psalter. 155 9. My people, I will not reproach thee for the sacrifices that thou hast neglected to offer to me; for those that thou hast offered me suffice me, and they are ever before my eyes. I2. I well know that all the birds are mine, and that w'hich gives richness and beauty to the fields is mine. 15. If thou wouldst please me, offer to me, thy God, a sacrifice of praise, which comes not only from the lips, but from a heart that loves me, and fulfil the promises that thou hast made to me. 16. “ Honorificabis me." Thou shalt honor me by returning me thanks.1 17. We read in St. Jerome’s translation: Quid tibi est cum narrat io ne prceceptor um m corum, et ut assumas pactum meum in ore tuo? The verse may, therefore, be thus explained: The Lord says to the sinner: Of what use is it to talk of my pre­ cepts, when thou dost not observe them, and of my covenant, when thou art wanting to it on thy part? 18. “Disciplinam." That is, my teaching. 21. “ Ponebas scandalum." St. Jerome’s translation is : Fabri­ cabaris opprobrium. The sense of the verse is : Sitting in com­ pany with others, thou hast spoken ill of thy neighbor ; thou hast sought to take away the good name of thy own brother; this thou hast done, and I have been silent. 22. Didst thou think, O wicked man ! that I was like to thee? 1 In the verses 8 to 16, the Sovereign Judge declares to the servants of God that the sacrifices, that is, the material gifts that are offered to him, have of themselves no value in his eyes, since they are of no use to him, and everything belongs to him; they arc agreeable to him only inasmuch as they faithfully represent the sentiments of the heart, such as faith, hope, charity, contrition, gratitude. See Psalm 1. 17, iS. It is the heart that the Lord wishes and upon which he looks: Pom in us autem intuetur cor—The Lord bcholdcth the heart ( 1 λ'lugs, xvi 7). And it is thus that he appreciates the offering of the poor widow {Mark, xii. 42). Il is the same in regard to all meritorious acts that are rewarded in accordance with the pure intention and the interior sacrifice. See, moreover, the conclusion, verse 24. In the following verses, 17 to 23, the Lord points out to us that we shall have to render to him an account of the faults committed; namely, in our thoughts in our affections, in omissions, 18 and 22; in actions and co-operation, 19; in words, 20, 21. 156 Tuesday at Matins. and that I should take no account of thy offences against me? but the time will come when I shall bring up against thee thy wicked life, and I will take care that thy crimes may ever be before thy eyes, that their very hideousness may ever be thy torment. 23. “ Nequando rapiat." That so you may avoid being made one day the prey of the devil. 24. Remember that the sacrifice of praise, that is, a good life, is the only sacrifice that honors me;1 and this is the way by which I give thee to understand that thou wilt obtain salvation, which consists in the enjoyment of the sight of God, and in loving him for all eternity. Psalm XII., which is Psalm LI. of the Psalter. This psalm, taken in a literal sense, shows us David reproaching Doeg, the Edomite, for having excited against him and against the priest Achimelech the anger of Saul, and for having thus caused the ruin of many others (r Kings, i. 22). In the mystical sense, Doeg represents all the wicked that persecute the good. 1. Quid gloriaris in malitia, qui potens es in iniquitate? 2. Tota die injustitiam cogi­ tavit lingua tua: sicut nova­ cula acuta fecisti dolum. 3. Dilexisti malitiam super benignitatem : iniquitatem ma­ gis, quam loqui aequitatem. 4. Dilexisti omnia verba praecipitationis, lingua dolosa. 5. Propterca Deus destruet te in finem: evellet te, et emi­ grabit le de tabernaculo tuo: et radicem tuam de terra vi­ ventium. 1. Why dost thou glory in mischief, thou that art mighty in iniquity? 2. All the day long thy tongue hath devised injustice : as a sharp razor, thou hast wrought deceit. 3. Thou hast loved malice more than goodness: and in­ iquity rather than to speak righteousness. 4. Thou hast loved all the words of ruin, O deceitful tongue. 5. Therefore will God destroy thee forever, he will pluck thee out, and remove thee from thy J dwelling place: and thy root out of the land of the living·; 1 A sacrifice of praise, as Bellarmine explains, verses 15, 24, is not only simple praise, an agreeable word: it is our homage offered on the altar of the heart by the fire of charity. Such an act can be performed with or without the help of the lips, and cannot be contradicted by exterior conduct. Psalm XII.—LI. of Psalier. 6 Videbunt justi, et time­ bunt, et super eum ridebunt, et dicent: Ecce homo, qui non posuit Deum adjutorem suum : 7. Sed speravit in multitudine divitiarum suarum: et praeva­ luit in vanitate sua. 8. Ego autem, sicut oliva fructifera in domo Dei, speravi in misericordia Dei in aeter­ num: et in saeculum saeculi. 9. Confitebor tibi in saeculum quia fecisti : et expectabo no­ men tuum, quoniam bonum est in conspectu sanctorum tuo­ rum. 157 6. The just shall see and fear, and shall laugh at him, and say : Behold the man that made not God his helper: 7. But trusted in the abun­ dance of his riches: and pre­ vailed in his vanity. 8. But I, as a fruitful olivetree in the house of God, have hoped in the mercy of God forever and ever. 9. I will praise thee forever, because thou hast done it : and I will wait on thy name, for it is good in the sight of thy saints. 1. “ In iniquitate." In doing injury to others. 2. All the time thou hast employed thy tongue only to offend others unjustly; thou hast used it as a well-sharpened razor to deceive.’’ 1 3. Thou hast loved to do evil to thy neighbor better than to do him good : thou hast sought to speak to his damage more readily than to his advantage. 5. “ Radicem tuam." He will make thee disappear with all thy race, as a tree is felled and pulled up with all its roots. 6. The just shall see all this, and they will have horror there­ at ; at the same time they will laugh at his ruin, and will say: Behold the man who refused to put his trust in God, as if he did not need his help. 7. “ Prcevaluit in vanitate sua." He reckoned on his vain supports, which gave him a promise of happiness. 9. I will never cease to thank Thee for Thy benefits; and in all my tribulations 1 will wait for the help of Thy goodness, which never fails to succor Thy servants. 1 “ Cogitavit lingua." Poetical figure, to say that one has not spoken without premeditation. “ Sicut novacula acuta. Comparison which expresses promptness and facility. 1 he two following verses show the source of evil in the perversity of the heart. Wednesday at Matins. Wednesday at Matins. Psalm I., which is Psalm LI I. of the Psalter. The psalmist deplores the corruption of mankind, and prays God to deliver his people from the persecution of the wicked. He speaks also of God’s goodness in waiting for sinners to do penance; and at the same time he sighs for the coming of the Redeemer to deliver man from the slavery of the devil, typified by the captivity of Babylon.1 1. Dixit insipiens in corde suo: Non est Deus. 2. Corrupti sunt, et abomi­ nabiles facti sunt in iniquitati­ bus: non est qui faciat bo­ num. 3. Deus de coelo prospexit super filios hominum: ut vi­ deat si est intelligens, aut re­ quirens Deum. 4. Omnes declinaverunt, si­ mul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum. 5. Nonne scient omnes qui operantur iniquitatem, qui de­ vorant plebem meam ut cibum panis ? 6. Deum non invocaverunt: illic trepidaverunt timore, ubi non erat timor. 1. The fool said in his heart : There is no God. 2. They are corrupted, and become abominable in iniqui­ ties: there is none that doth good. 3. God looked down from heaven on the children of men : to see if there were anv that * did understand, or did seek God. 4. All have gone aside, they are become unprofitable to­ gether : there is none that doth good, no not one. 5. Shall not all the workers of iniquity know; who cat up my people as they eat bread ? 6. They have not called upon God : there have they trembled for fear, where there was no fear. 7. Quoniam Deus dissipavit 7. For God hath scattered the ossa eorum qui hominibus pla­ bones of them that please men : cent: confusi sunt, quoniam they have been confounded, Deus sprevit eos. because God hath despised them. 8. Ouis dabit ex Sion salu8. Who will give out of Sion tare Israel? cum converterit the salvation of Israel? when Deus captivitatem plebis suæ, God shall bring back the cap­ exultabit Jacob, et laetabitur tivity of his people, Jacob shall Israel. rejoice, and Israel shall be glad. 1 All the verses of this psalm, except verse 7, and some differences of expression are found in Psalm xiii. Psalm II.—LIV. of Psalter. 15^ 1. “ Insipiens." The impious man becomes a fool by his im­ piety. A man must have lost his reason to think that there is no God. 2. Miserable men ! living a life of moral corruption, they have become abominable by their iniquity before God and before men ; there is not one among them who does a good action. 3. " Intelligens, aut requirens Deum." Who understands his duty, and seeks to please God. 4. “ Omnes declinaverunt, simul inutiles facti sunt. " All are wanting to their duty, and thus render themselves useless to God and to men. 5. Will these unhappy men then never know their perversity, and will they continue to oppress my people with as much ease as one eats bread ? 6. The cause of their wicked life comes from their not wish­ ing to call upon the Lord in the dangers of offending him ; they fear where there is no cause for fear, that is, they fear to lose some earthly good, and they are not afraid of losing the grace of God. 7. God will utterly destroy those that displease him in order to please men ; they shall be confounded ; for as they despise God, so also shall they be despised by God. 8. The fools will say: Who will come from Sion to save Israel ? But when God shall turn the slavery of his people into glorious liberty, this same people shall be filled with joy Psalm II., which is Psalm LIV. of the Psalter. David, persecuted by his son Absalom, and imploring the help of God: such, in the literal sense, is the subject of this psalm. But St. Hilary and St. Jerome apply this psalm to Jesus Christ, betrayed by Judas and persecuted by the Jews. Generally speaking, it may be applied to all the just, persecuted in this life by men or devils. 1. Exaudi Deus orationem meam, et ne despexeris depre­ cationem meam : intende mihi, et exaudi me. 2. Contristatus sum in exer­ citatione mea: et conturbatus sum a voce inimici, et a tribu­ latione peccatoris. 1. Hear, O God. my prayer, and despise not my supplica­ tion : be attentive to me and hear me. 2. 1 am grieved in my exer­ cise : and am troubled at the voice of the enemy, and at the tribulation of the sinner. ι6ο Wednesday at Matins. 3. Quoniam declinaverunt in 3. For they have cast ini­ me iniquitates: et in ira mo­ quities upon me: and in wrath lesti erant mihi. they were troublesome to me. 4. Cor meum conturbatum 4. My heart is troubled with­ est in me: et formido mortis in me : and the fear of death cecidit super me. is fallen upon me. 5. Timor et tremor venerunt 5. Fear and trembling are super me: et contexerunt me come upon me : and darkness tenebrae. hath covered me, 6. Et dixi : Quis dabit mihi 6. Anri I said : Who will give pennas sicut columbae, et vo­ me wings like a dove, and I labo, et requiescam ? will fly and be at rest? 7. Ecce elongavi fugiens : et 7. Lo, I have gone far off mansi in solitudine. flying away : and I abode in the wilderness. 8. Expectabam cum, qui sal­ 8. I waited for him that hath vum me fecit a pusillanimitate saved me from pusallanimity spiritus et tempestate. of spirit, and a storm. 9. Cast down, O Lord, and 9. Praecipita Domine, divide linguas eorum : quoniam vidi divide their tongues: for I iniquitatem, et contradic­ have seen iniquity and contra­ tionem in civitate. diction in the city. 10. Die ac nocte circumdabit 10. Day and night shall ini­ eam super muros ejus iniqui­ quity surround it upon its tas: et labor in medio ejus, et walls : and in the midst thereof injustitia. are labor, and injustice. 11. Et non defecit de plateis 11. And usury and deceit ejus usura, et dolus. have not departed from its streets. 12. Quoniam si inimicus 12. For if my enemy had re­ meus maledixisset mihi, sus­ viled me. I would verily have tinuissem utique. borne with it. 13. Et si is, qui oderat me, 13. And if he that hated me super me magna locutus fu­ had spoken great things against isset : abscondissem me forsi­ me: 1 would perhaps have tan ab eo. hidden myself from him. 14. Tu vero homo unanimis, 14. But thou a man of one dux meus, et notus meus : mind, my guide, and my fa­ miliar. 15. Oui simul mecum dulces 15. Who didst take sweet capiebas cibos: in domo Dei meats together with me : in ambulavimus cum consensu. the house of God we walked with consent. 16. Veniat mors super illos: 16. Let death come upon et descendant in infernum vi­ them : and let them go down ventes : alive into hell. 17. Quoniam nequitiae in ha­ 17. For there is wickedness bitaculis eorum, in medio in their dwellings: in the eorum. midst of them. Psalvi ]/.—LIV. of Psalter, j8. Ego autem ad Deum clamavi : et Dominus salvabit me. 19. Vespere, et mane et me­ ridie narrabo et annuntiabo: et cxaudiel vocem meam. 20. Redimet in pace animam meam ab his qui appropin­ quant mihi : quoniam inter multos erant mecum. 21. Exaudiet Deus, et humi­ liabit illos, qui est ante sæcula. 22. Non enim est illis com­ mutatio, et non timuerunt Deum: extendit manum suam in retribuendo. 23. Contaminaverunt testa­ mentum ejus, divisi sunt ab ira vultus ejus, et appropin­ quavit cor illius. 24 Molliti sunt sermones ejus super oleum: et ipsi sunt jacula. 25. Jacta super Dominum curam tuam, et ipse te enu­ triet: non dabit in æternum fluctuationem justo. 26. Tu vero Deus deduces eos, in puteum interitus. 27. Viri sanguinum et dolosi non dimidiabunt dies suos: ego autem sperabo in te Do­ mine. ιό ί 18. But I have cried to God : and the Lord will save me. 19. Evening and morning, and at noon I will speak and declare: and he shall hear my voice. 20. He shall redeem my soul in peace from them that draw near to me : for among many they were with me. 21. God shall hear, and the Eternal shall humble them. 22. For there is no change with them, and they have not feared God : he hath stretched forth his hand to repay. 23. They have defiled his covenant, they are divided by the wrath of his countenance and his heart hath drawn near, 24. His words are smoother, than oil : and the same are darts. 25. Cast thy care upon the Lord, and he shall sustain thee : he shall not suffer the just to waver for ever. 26. But thou, O God. shalt bring them down into the pit of destruction. 27. Bloody and deceitful men shall not live out half their days : but I will trust in thee, O Lord. 1. “ Intende mihi." Consider my tribulation. 2. I am afflicted in applying myself to consider my sufferings, and 1 am troubled at hearing of the persecution that my per­ verse enemy is plotting against me. 3. My enemies have accused me of crimes that I have not committed ; and moved by anger, they seek all means to hurt me. 5. “ Contexerunt me tenebra," I am encompassed all around with darkness, so that I am unable to see any escape from the dangers that threaten me. 6. In this state I said: Who will give me wings, that like a IX 102 Wednesday at Matins. timid dove, as I am at present, 1 may be able to fly and seek repose in some secure place ? 7. I would take flight if I could, and I should be content to remain in some unknown desert. This is the explanation given by Rotigni and Lallemant. 8. There I would wait for him who has so often delivered me from my great fear of soul, and from the tempest that arose against me. 9. Cast down those that seek to oppress me; confound their tongues, that is, put discord between them, so that their designs become fruitless; for I see their iniquity; I see the whole city in contradiction, that is, all in disorder and confusion. 14. But he that persecutes me, who is he? It is thou, my guide and my friend, who I believed had but one and the same heart with me.1 19. At all times, I will publish the mercy of the Lord in assisting me, and I hope that he will ever graciously hearken to my prayers.2 20. He will establish me again in my former peace, and will deliver my life from those that approach me to oppress me; for they have come in great numbers against me to cast me down. This is according to the translation of St. Jerome, who has: Multi enim fuerunt adversum me. 21. “ Qui est ante sœcula." He who is the Eternal. 22. The Lord sees that for them there is no change, that is, he sees that they arc obstinate, and that they have no fear of God ; and for this reason he has already raised his hand to punish them according to their malice. 23. “ Contaminaverunt testamentum ejus." They have violated his covenant. St. Jerome translates: Contaminavit factum suum, that is, they have broken their given faith. “ Divisi sunt ab ira vultus ejus." But they have been scattered at the sight of the anger which the Lord showed against them. "Appropinquavit cor illius." The heart of God has drawn 1 See Psalm xl. 10. Vespere, et mane, et meridie." It was usual to pray especially three times a day {Dan. vi. 10). Evening is put first, because then the celebration of the feasts began {Levit, xxiii. 32). Hence the first Ves­ pers in the office of the Church. Psalm HI. - IA7. of Psalter. near, that is, is set to take on them his just vengeance. Others refer the words cor illius, not to God, but to the rebellious. They say that such a rebel or traitor has one thing on his lips and another in his heart.1 But, according to Bellarmine, here is signified the heart of God aroused to anger. 24. “Ipsi sunt jacula." In reality their words are sharp arrows hurled when least expected. 25. But the Lord encourages me to leave to his goodness the care of my salvation, and thus he will take thought to preserve my life; he will not permit that the just man should always be tossed about on the billows of fear. 26. On the contrary, O Lord ! as for my enemies, Thou wilt cast them down into the pit of death, that is, into hell, where has to be endured a never-ending death. Hell is called a pit. because it has a mouth to receive the damned, but has no door by which they can go out. Psalm III., which is Psalm LV. of the Psalter. David flying from the presence of Saul, who was seeking his death, retires among the Philistines; but when recognized by them who he was, he finds himself in great danger (1 A’ings, xxi. 10). Under these circumstances he composes this prayer, which every Christian can use when he secs himself in danger of falling into sin and becoming the prey of the devil. 1. Have mercy on me, Ο God, for man hath trodden me under foot : all the day long he hath afflicted me, fighting against me. 2. My enemies have trodden 2. Conculcaverunt me ini­ mici mei tota dic: quoniam on me all the day long; for they are many that make war multi bellantes adversum me. against me. 3. From the height of the 3. Ab altitudine diei timebo : day I shall fear: but I will ego vero in te sperabo. trust in thee. 4. In God I will praise my 4. In Deo laudabo sermones 1. Miserere mei Deus, quo­ niam conculcavit me homo: tota die impugnans tribulavit me. 1 This explanation is doubtless taken from the Hebrew text. St. Jerome thus translates this passage: Nitidius butyro os ejus; yuyuat autan cor illius. 11 is mouth is smoother than butter; but his heart is at war. A meaning that agrees with the following verse. 164 Wednesday at Matins. meos, in Deo speravi : non timebo quid faciat ini hi caro. words, in God have I put my trust: I will not fear what flesh can do against me. 5. Tota die verba mea exe5. All the day long they de­ crabantur: adversum me tested my words: all their omnes cogitationes corum, in thoughts against me were unto malum. evil. 6. Inhabitabunt et abscon­ 6. They will dwell and dent: ipsi calcaneum meum hide themselves : they will observabunt. watch my heel. 7. Sicut sustinuerunt ani­ 7. As they have waited for mam meam, pro nihilo salvos my soul, for nothing shalt facies illos: in ira populos con­ thou save them : in thy anger fringes. thou shalt break the peoples in pieces. 8. Deus, vitam meam an­ 8. O God. I have declared to nuntiavi tibi : posuisti lacry- thee my life : thou hast set my mas meas in conspectu tuo. tears in thy sight, 9. As also in thy promise: 9. Sicut et in promissione tua: tunc convertentur ini­ Then shall my enemies be mici mei retrorsum : turned back. 10. In what day soever I 10. In quacumque die invo­ cavero te: ecce cognovi quo­ shall call upon thee: behold, I know thou art my God. niam Deus meus es. 11. In God will I praise the 11. In Deo laudabo verbum, in Domino laudabo sermonem : word, in the Lord will I praise in Deo speravi, non timebo his speech. In God have I hoped, 1 will not fear what quid faciat mihi homo. man can do to me. 12. In me. O God, are vows 12. In me sunt Deus vota tua, quæ reddam, laudationes to thee, which I will pay, tibi. praises to thee. 13. For thou hast delivered 13. Ouoniam eripuisti ani­ mam meam de morte, et pedes my soul from death, and my meos de lapsu : ut placeam feet from falling: that I may coram Deo in lumine viven­ please in the sight of God, in the light of the living. tium. 1. The man, who is my enemy, has sought to tread me under foot; and therefore persecuting me the whole day, he has striven to afflict me. 2. All my enemies have united to plot continually my ruin. 3. “Ab altitudine diei." Many, as Menochius, understand hereby the great dangers that threaten ; but I prefer the inter­ pretation of Calmet and Tirinus, which is more literal. Accord­ ing to it the verse is explained thus: During the whole day, from the rising of the sun, I am in a continual fear; but I hope from Thee, O Lord ! the help that I need. Psalm IV.—LVI. of Psalter. 4. “ Sermones meos." According to the Hebrew: Verbum ejus. The promises that he has made me, or the word that he has given me. “ Caro." The carnal man, who in regard to God is but weakness (see verse 11). 7. “ Sustinuerunt animam meam i' They have waited for the opportunity to take away my life. “ Pro nihilo salvos facies illos." So Thou wilt on no account save them. This is St. Jerome's explanation. St. Augustine, on the contrary, gives this interpretation : Thou wilt save them, of pure grace, with­ out any merit on their part. The sense of St. Jerome agrees better with the words that follow: “in ira populos confringes." In Thy just wrath, Thou wilt break to pieces this crowd of enemies who would destroy me. 8. I lay before Thee all the afflictions of my life ; I hope that Thou wilt always have my tears before Thy eyes. 9. As Thou hast promised, I hope that my enemies, filled with confusion, at seeing their designs brought to naught, will turn backwards. 10. I shall not fail to call upon Thee every day; for I have well known that Thou art my God, coming to my assistance, as Thou hast every time that I have called on Thee. 11. I shall always praise in my God and my Lord his faith­ fulness to his promises; and therefore, trusting in him, I will not fear that man can do me any harm (see verse 4). 12. This is the explanation that Bellarm ine gives with St. Jerome: In me, that is, in my memory arc always " Vota tua" the promises that I have made to Thee; hence I will never cease to offer to Thee the praises and the thanksgivings that arc contained in these promises. 13. “ Utplaceam coram Deo in lumine viventium." In order that I may be well pleasing to Thee by means of the light of grace, whereby Thy servants live in the fidelity to Thee. Psalm IV., which is Psalm LVI. ok the Psalter. The psalmist here manifests his confidence in the protection of God, whose praises he proclaims.4 i. Miserere mei Deus, mi1. Have mercy on me, O serere mei : quoniam in tc con- God. have mercy on me: for fidit anima mea. my soul trusteth in thee. 1 David wrote this psalm on the occasion of his meeting Saul in a 166 Wednesday at Matins. 2. Et in umbra alarum tua­ rum sperabo, donec transeat iniquitas. 3. Clamabo ad Deum altissimum : Deum qui benefecit mihi. 4. Misit de cœlo, et libera­ vit me: dedit in opprobrium conculcantes me. 5. Misit Deus, misericor­ diam suam, et veritatem suam, ct eripuit animam meam de medio catulorum Iconum : dor­ mivi conturbatus. 6. Filii hominum dentes eorum arma et sagittae : et lingua eorum gladius acutus. 7. Exaltare super coelos Deus: et in omnem terram gloria tua. 8. Laqueum paraverunt pe­ dibus meis: et incurvaverunt animam meam. 9. Foderunt ante faciem meam foveam : et inciderunt in eam. 10. Paratum cor meum Deus, paratum cor meum: cantabo, et psalmum dicam. 11. Exurge gloria mea, ex­ urge psalterium et cithara : exurgam diluculo. 12. Confitebor tibi in po­ pulis Domine: ct psalmum dicam tibi in gentibus: 13. Quoniam magnificata est usque ad cœlos miseri­ cordia tua, et usque ad nubes veritas tua. 14. Exaltare super cœlos Deus . et super omnem terram gloria tua. 2. And in the shadow of thy wings will I hope, until ini­ quity pass away. 3. I will cry to God the most High: to God who hath done good to me. 4. Fie hath sent from heaven and delivered me: he hath made them a reproach that trod upon me. 5. God hath sent his mercy and his truth, and he hath de­ livered my soul from the midst of the young lions: I slept troubled. 6. The sons of men, whose teeth are weapons and arrows: and their tongue a sharp sword. 7. Be thou exalted, O God, above the heavens : and thy glory above all the earth. 8. They prepared a snare for my feet : and they bowed down my soul. 9. They dug a pit before my face: and they are fallen into it. 10 My heart is ready, O God, my heart is ready: 1 will sing, and rehearse a psalm. 11. Arise, O my glory, arise psaltery and harp: I will arise early. 12. I will give praise to thee, O Lord, among the peoples : I will sing a psalm to thee among the nations : 13. For thy mercy is mag­ nified even to the heavens, and thy truth unto the clouds. 14. Be thou exalted, O God, above the heavens : and thy glory above all the earth. cave when this prince was pursuing him (1 Kings, xxiv). This is indi­ cated by the title which reads: Cum fugeret a facie Saul in speluncam. Psalm V.—LVII. of Psalter. 167 2. “ Donec transeat iniquitas." Until the time when I see the end of the unjust persecution that I suffer. 5. God sent from heaven the mercy that he had promised me, and he saved my life by withdrawing me from the midst of my enemies who like young lions were seeking to destroy me;1 nevertheless, I cannot as yet sleep in peace without being troubled with fears. 6. I always fear this race of perverse men, who have their teeth and their tongue as sharp swords and darts, to wound me by their lies and calumnies. This is what, according to Bellarmine, is indicated by the Hebrew phrase. 7. Raise Thy power above the heavens, and make Thy glory shinc upon the whole earth by delivering me from my enemies. 8. “Incurvaverunt animam meam." They have made me bend under the weight of the evils with which they oppressed me 10. I am ready to suffer all that Thou hast appointed for me ; so that in all that may happen I shall not cease to praise Thee.12 11. Arise my soul3 and glory in the Lord; and thou my harp and my lyre, hasten to praise the Lord ; I wish to praise him without ceasing from the break of day. 13. I shall say, from the earth till the heavens, all is full of Thy mercy and Thy faithfulness. 14. See verse 7. Psalm V., which is Psalm LVII. of the Psalter. The prophet describes in this psalm the perverse conduct of the wicked, and shows the chastisement that God usually inflicts upon them. 1. If in very deed you speak 1. Si vere utique justitiam loquimini: recta judicate filii justice: judge right things, ye sons of men. hominum.· 2. For in your heart you 2. Etenim in corde iniquita­ tes operamini : in terra injusti­ work iniquities: your hands tias manus vestrae concinnant. forge injustice in the earth. 3. The wicked are alienated 3. Alienati sunt peccatores 1 Reference to the danger incurred by David when he was surrounded by the troops of Saul in the desert of Maon (1 Kings, xxiii 26). 2 This verse^and those that follow are reproduced in Psalm cvii. with some slight differences of expression. 3 Bellarmine, following Thcodoret, says that David calls the spirit or the gift of prophecy his glory. 168 Wednesday at Matins. a vulva, erraverunt ab utero: locuti sunt falsa. 4. Furor illis secundum si­ militudinem serpentis: sicut aspidis surdæ, et obturantis aures suas, 5. Ouæ non exaudiet vocem incantantium : et venefici in­ cantantis sapienter. 6. Deus conteret dentes eo­ rum inore ipsorum : molas leo­ num confringet Dominus. 7. Ad nihilum devenient tamquam aqua decurrens: in­ tendit arcum suum donec in­ firmentur. 8. Sicut cera, quæ fluit, au­ ferentur: supercecidit ignis, et non viderunt solem. 9. Priusquam intelligerent spinae vestrae rhamnum: sicut viventes, sic in ira absorbet eos. 10. Laetabitur justus cum vi­ derit vindictam : manus suas lavabit in sanguine peccatoris. 11. Et dicet homo : Si utique est fructus justo: utique est Deus judicans eos in terra. from the womb, they have gone astray from the womb : they have spoken false things. 4. Their madness is accord­ ing to the likeness of a serpent: like the deaf asp that stoppeth her ears, 5. Which will not hear the voice of the charmers: nor of the wizard that charmeth wisely· 6. God shall break in pieces their teeth in their mouth: The Lord shall break the grinders of the lions. 7. They shall come to noth­ ing, like water running down: he hath bent his bow till they be weakened. 8. Like wax that melteth they shall betaken away: fire hath fallen on them, and they shall not see the sun. 9. Before your thorns could know the brier: he swalloweth them up, as alive, in his wrath. 10. The just shall rejoice when he shall see the revenge: he shall wash his hands in the blood of the sinner. 11. And man shall say: If indeed there be fruit to the just : there is indeed a God that judgeth them on the earth. 2. You determine in your heart the wicked deeds, which afterwards your hands arc ready unjustly to put in execution on earth. 6. He will render them powerless to injure others. 7. They shall be like a torrent that passes and is suddenly dried up; that is, their designs will quickly come to naught. 8. "Supercecidit ignis, et non viderunt solem." The fire of divine vengeance will fall upon them, and they shall no more see the day. 9. St. Jerome translates: Antequam crescant spinee vestrce in Psalm VI.—L VIII. of Psalter. 169 rhamnum. That is: Before you come to execute the evil that you design to do.1 10. "Vindictam." The justice of divine vengeance. "Manus suas lavabit in sanguine peccatoris." That is, as is explained by St. Augustine, while seeing the blood, or the death of the sin­ ner, he w;,l preserve himself pure and innocent. 11. And then, seeing the fruit, or the profit that the just derive fi^m the chastisement of the sinner, every one will recognize that there is in the world a God who knows how to judge over the earth, and to punish the wicked as they deserve. Psalm VI., which is Psalm LVIII. of the Psalter. David, seeing himself surrounded by the soldiers of Saul (1 K>nys, xix. 11), invokes the Lord’s assistance and predicts the ruin of his ene­ mies. This psalm applies in every point to Jesus Christ persecuted by the Jews. 1. Eripe me de inimicis meis Deus meus: et ab insurgenti­ bus in me libera me. 2. Eripe me de operantibus iniquitatem : et de viris san­ guinum salva me. 3. Quia ecce ceperunt ani­ mam meam : irruerunt in me fortes. 4. Neque iniquitas mea, ne­ que peccatum meum Domine: sine iniquitate cucurri, et di­ rexi. 5. Exurge in occursum me­ um, et vide: et tu Domine Deus virtutum, Deus Israel. 1. Deliver me from myenemies, O my God : and defend me from them that rise up against me. 2. Deliver me from them that work iniquity: and save me from bloody men. 3. For behold they have caught my soul: the mighty have rushed in upon me: 4. Neither A it for my ini­ quity, nor my sin, O Lord: without iniquity have I run, and directed my steps. 5. Rise up thou to meet me, and behold : even thou. O Lord the God of hosts, the God of Israel. 1 There is, in the verses that precede, a succession of remarkable comparisons: verses 4. 5: the wicked become obstinate in evil like the adder, which is supposed to resist every means to charm or soften it; verse 6: they are violent like furious lions, but God renders them in­ capable of doing harm ; verse 7: they advance as a torrent which threatens to swallow up everything on its way, but the waters flow away and disappear; verse 8: they melt away like wax before the tire; verse 9: they resemble a thorny shrub that is rooted up and buried in the ground before its thorns have acquired the strength to wound. 170 Wednesday at Matins. 6. Intende ad visitandas om­ nes Gentes: non miserearis om­ nibus, qui operantur iniquita­ tem. 7. Convertentur ad vespe­ ram : et famem patientur ut canes, et circuibunt civitatem. 8. Ecce loquentur in ore suo, et gladius in labiis eorum : quo­ niam quis audivit? 9. Et tu Domine deridebis eos: ad nihilum deduces om­ nes gentes. 10. Fortitudinem meam ad te custodiam, quia Deus sus­ ceptor meus es: Deus meus, misericordia ejus praeveniet me. 11. Deus ostendit mihi super inimicos meos, ne occidas eos: nequando obliviscantur populi mei. 12. Disperge dios in virtute tua: et depone eos protector meus Domine. 13. Delictum oris eorum, ser­ monem labiorum ipsorum: et comprehendantur in superbia sua. 14. Et de exeeratione et men­ dacio annuntiabuntur in con­ summatione: in iræ consum­ mationis, et non erunt. 15. Et scient quia Deus do­ minabitur Jacob, et finium terræ. 16. Convertentur ad vespe­ ram, et famem patientur ut canes: et circuibunt civita­ tem. 17. Ipsi dispergentur ad man­ ducandum : si vero non fuerint saturati, et murmurabunt. 18. Ego autem cantabo for­ titudinem tuam: et exultabo mane misericordiam tuam. 6. Attend to visit all the na­ tions: have no mercy on all them that work iniquity. 7. They shall return at even­ ing: and shall suffer hunger like dogs, and shall go round about the city. 8. Behold they shall speak with their mouth, and a sword is in their lips: for who, say they, hath heard us? 9. But thou, O Lord, shalt laugh at them : thou shalt bring all the nations to nothing. 10. I will keep my strength to thee : for thou art my pro­ tector : my God, his mercy shall prevent me. 11. God shall let me sec over my enemies, slay them not : lest at any time my people forget. 12. Scatter them by thy power: and bring them down, O Lord my protector. 13. For the sin of their mouth, and the word of their lips: and let them be taken in their pride. 14. And for their cursing and lying they shall be talked of, when they are consumed ; when they are consumed by thy wrath, and they shall be no more. 15. And they shall know that God will rule Jacob, and d77the ends of the earth. 16. They shall return at even­ ing and shall suffer hunger like dogs: and shall go round about the city. 17. They shall be scattered abroad to eat : and shall mur­ mur if they be not filled. 18. But I will sing thy strength : and will extol thy mercy in the morning. Psalm VI.—L VIII. of Psalter. 19. Quia factus cs susceptor meus cl refugium meum, in die tribulationis meæ. 20. Adjutor meus tibi psal­ lam, quia Deus susceptor meus cs: Deus meus misericordia mea. 171 19. For thou art become my support, and my refuge, in the day of my trouble. 20. Unto thee, O my helper, will I sing, for thou art my God my defence: my God my mercy. 2. “ De viris sanguinum." From these cruel men that thirst for my blood. 4. “ Neque iniquitas mea, neque peccatum meum." Thou knowest that there is in me no iniquity, nor any fault with which they can reproach me. 5. Thou seest the peril in which I am ; arise to help me, O mighty God, O God of Israel.1 6. “ Qui operantur iniquitatem." Who do not wish to cease to be unjust. 7. There are those that thus understand this verse: They will arrive late in the evening; but, like stray dogs, they will suffer great hunger, that is, they will have a great desire to be just in order to find peace ; they will go round about the city of God, but they will not find mercy. Others explain it better, thus: They will go and return from morning till evening; they will even surround the city, seeking like dogs to satisfy their hunger, and to oppress the just; but they will be disappointed (see verse 16). 8. Their mouth will speak of nothing else than of laying snares and killing, saying at the same time: Who knows of it? 9. Thou wilt make them an object of ridicule, and wilt de­ stroy all their wicked people. 11. God will make known to me the vengeance that he will take on my enemies. I pray Thee, O Lord! to punish them, but do not destroy them, so that my subjects, having always their chastisement before their eyes, may not forget Thy justice. 12. "Depone cos." That is: Reduce them to such a state that they may not be able to raise their heads to injure me. 13. Let this be the punishment of their slanderous mouth 1 Many interpreters unite the second part of this verse to the follow­ ing, and translate: And Thou O Lord, the God of hosts, the God of Israel, attend . . . 172 Wednesday at Afatins. and of their wicked discourse; may they be taken and con­ founded in their very pride. 16. In the mean time they continue from morning till night laying snares for the just, to devour them like hungry dogs, and they surround the city, in order that the prey may not be able to escape them (see verse 7). 17. They disperse in different places to devour the just; and if they do not succeed in satiating themselves with their blood, they do not cease at least to take away their good name. 20. Thou art my helper and defender in all my wants; and therefore I will always sing Thy praises, calling Thee my God and my Mercy.1 Psalm VII., which is Psalm LIX. of the Psalter. David, already so often victorious over his enemies, implores God’s help against the Edomites (2 A’bigs, viii. 10); (r Par. xviii.). This psalm applies very well to the Church, coming forth victorious amid so many persecutions. 1. Deus repulisti nos,et de­ struxisti nos: iratus es, et mi­ sertus es nobis. 2. Commovisti terram, et conturbasti eam : sana contri­ tiones ejus, quia commota est. 3. Ostendisti populo tuo du­ ra: potasti nos vino compunc­ tionis. 4. Dedisti metuentibus te significationem : ut fugiant a facie arcus : 5. Ut liberentur dilecti tui : salvum fac dextera tua, et ex­ audi me. 1. O God, thou hast cast us off, and hast destroyed us: thou hast been angry, and hast had mercy on us. 2. Thou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it has been moved. 3. Thou hast showed thy people hard things: thou hast made us drink the wine of sor­ row. 4. Thou hast given a warning to them that fear thee: that they may flee from before the bow : 5. That thy beloved may be delivered : save me with thy right hand, and hear me. 1 Bellarmine remarks, with St. Augustine, that “ Misericordia mea” means much more than Saias mea, Vita mea, S/es mea, and similar ap­ pellations; for it is to the mercy of God that we owe existence, life, deliverance from evil, and progress in good ; it is by the mercy of God that we are predestined, called, justified, and that we shall at last be rlorified. Psalm VII.—LIX. of Psallor. 173 6. God hath spoken in his holy place: I will rejoice, and I will divide Sichem: and will mete out the vale of taber­ nacles. 7. Galaad is mine, and Ma­ 7. Meus est Galaad, et meus est Manasses : et Ephraim for­ nasses is mine: and Ephraim is the strength of my head titudo capitis mei. 8. Juda rex meus : Moab olla 8. Juda is my king: Moab is spei meæ. the pot of my hope. 9. Into Edom will I stretch 9. In Idumæam extendam calceamentum meum : mihi ali- out my shoe : to me the for­ enigenæ subditi sunt. eigners are made subject. 10. Who will bring me into 10. Ouis deducet me in civitatem munitam? quis deducet the strong city? who will lead me usque in Idumæam? me into Edom? 11. Wilt not thou, O God, 11. Nonne tu Deus, qui re­ pulisti nos: et non egredieris who hast cast us off: and wilt Deus in virtutibus nostris? not thou, O God, go out with our armies ? 12. Da nobis auxilium de tri­ 12. Give us help from trouble: bulatione: quia vana salus ho­ for vain is the salvation of minis. man. 13. In Deo faciemus virtu­ 13. Through God we shall do tem: et ipse ad nihilum dedu­ mightily: and he shall bring to cet tribulantes nos.123456 nothing them that afflict us. 6. Deus locutus est in sancto suo: Lætabor, et partibor Sich imam : et convallem taber­ naculorum melibor. 1. O great God ! it seems that Thou hast deprived us of Thy protection, since Thou hast let us see ourselves defeated; but, though Thou didst at first show Thyself angry with me, Thou hast in the end had compassion on me. 2. “ Sana contrittones efts, quia commota est." It now remains for Thy mercy to repair the ruins made by this great shock. 3. Thou hast given proof of chastising us severely; Thou hast made us taste of the bitter wine of compunction (or, according to the Hebrew, of fear), and that in order to see us holily contrite. 4. “Ut fugiant a facie arcus? In order that they may pre­ serve themselves from the arrows of Thy wrath at the sight of the already bended bow. 5. Thou hast acted in this manner in order to save those that love Thee; hear me, then, and let Thy hand save me.1 6. God has declared from his sanctuary that one day I shall 1 This verse and the following verses form the second part of Psalm cvii., with some difference of expression. ï 74 Wednesday at Matins. have the joy of dividing at my will the country of Sichem or Samaria, and of measuring the pleins of the Valley of Tents, beyond the Jordan, to distribute them at my pleasure. 7. I already see under my sway Galaad, Manasses, and Eph­ raim, which arc the strength of my head. Under these names are meant the provinces occupied by the tribes of Israel, which David called the strength of his head, that is, of his crown. 8. “Juda, rex meus." It is in the tribe of Juda that my throne is established, because God has willed that the king.'; should be chosen from this tribe. “ Moab, olla spei niece." The province of Moab, which is abundant as a platter filled with meat, is my hope. That is : I hope to satiate my people with the spoils of the Moabites. 9. “Alienigena." Foreigners.121 10. Who will lead me into Edom, and make me master of that kingdom whose capital city is very strong? 11. Will it not be Thou, O Lord! who seemed at first to abandon us! And wilt Thou not Thyself go forth at the head of our troops to make us victorious? 12. “ Vana salus hominis." It is in vain that we can hope for our salvation in human intercourse; Thou must aid us Thyself. 13. In placing our hope in God we shall obtain the victory; he will destroy our enemies. Psalm VIII., which is Psalm LX. of the Psalter. 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 tribula­ tion? 1. Exaudi Deus depreca­ tionem meam : intende ora­ tioni mcæ. 2. A finibus terræ ad te cla- 1. Hear, O God, my suppli­ cation : bc attentive to my prayer. 2. To thee have I cried from 1 It is thus the Septuagint call the Philistines, because they had no affinity with the Israelites; whereas the Edomites were descended from Esau, or Edom, the brother of Jacob, and the Ammonites and Moabites from Lot, the nephew of Abraham. See Psalm Ixxxv. 4. According to Menochius the meaning of the verse is: I will go to take possession of Edom ; for already the Philistines obey me. * All these verses apply very well to the Church militant. Psalm VIII.—LX., of Psalter. rnavi : dum anxiaretur cor me­ um, in petra exaltasti me. 3. Deduxisti me, quia factus es spes mea: turris fortitudinis a facie inimici. 4. Inhabitabo in tabernaculo tuo in sæcula: protegar in ve­ lamento alarum tuarum. 5. Ouoniam tu Deus meus exaudisti orationem meam: dedisti hereditatem timentibus nomen tuum. 6. Dies super dies regis adji­ cies : annos ejus usque in diem generationis et generationis. 7. Permanet in æternum in conspectu Dei: misericordiam et veritatem ejus quis requiret ? 8. Sic psalmum dicam no­ mini tuo in sæculum sæculi : ut reddam vota mea de die in diem. the ends of the earth : when my heart was in anguish, thou hast exalted me on a rock. 3. Thou hast conducted me; for thou hast been my hope: a tower of strength against the face of the enemy. 4. In thy tabernacle I shall dwell forever : I shall be pro­ tected under the covert of thy wings. 5. For thou, my God, hast heard my prayer : thou hast given an inheritance to them that fear thy name. 6. Thou wilt add davs ✓ to the days of the king : his years even to generation and generation. 7. Heabideth forever in the sight of God: his mercy and truth who shall search ? 8. So will 1 sing a psalm to thy name forever and ever : that I may pay my vows from day to day. 2. From the lowest depths of the earth, O Lord ! I have cried to Thee; and when my heart was in anguish through fear. Thou didst lift me upon a rock, that is, Thou didst place me as it were on a high rock where I see myself safe from my enemies.1 3. Thou hast led me by a sure way because Thou hast become for me as a strong tower in the face of my enemies. 5. In this place that Thou hast given me I shall always dwell securely, since there I shall be protected by Thy wings. 6. “ Annos ejus usque in diem generationis et generationis." Thou wilt even make his reign to endure from generation to generation. 7. He will never cease to keep himself in the presence of his God; and who shall ever be able to see his goodness and his faithfulness fail ? 8. “ Ut reddam vota mea de die in diem." In order to render Thee all the days of my life the thanks that 1 owe Thee. 1 See Psalm xxvi. 10. Wednesday at Matins. Psalm IX., which is Psalm LXI. of the Psalter. David encourages himself and his followers to have confidence in God while persecuted and while oppressed by adversity. 1. Nonne Deo subjecta crit anima mea? ab ipso enim sa­ lutare meum. 2. Nam et ipse Deus meus, et salutaris meus: susceptor meus, non movebor amplius. 3. Quousque irruitis in ho­ minem? interficitis universi vos: tamquam parieti incli­ nato et maceriae depulsae? 4. Verumtamen pretium me­ um cogitaverunt repellere, cu­ curri in siti : ore suo benedice­ bant, et corde suo maledice­ bant. 5. Verumtamen Deo subjecta esto anima mea: quoniam ab ipso patientia mea. 6. Quia ipse Deus meus, et salvator meus : adjutor meus, non emigrabo. 7. In Deo salutare meum, et gloria mea: Deus auxilii mei, et spes mea in Deo est. 8. Sperate in eo omnis con­ gregatio populi, effundite co­ ram illo corda vestra: Deus adjutor noster in æternum. 9. Verumtamen vani filii ho­ minum, mendaces filii homi­ num in stateris: ut decipiant ipsi de vanitate in idipsum. 10. Nolite sperare in iniqui­ tate, et rapinas nolite concu­ piscere : divitiæ si affluant, no­ lite cor apponere. 11. Semel locutus est Deus, duo hæc audivi, quia potestas Dei est, et tibi Domine miseri­ cordia: quia tu reddes unicui­ que juxta opera sua. 1. Shall not my soul be subject to God ? for from him is my salvation. 2. For lie is my God and my saviour: he is my protector, I shall be moved no more. 3. How long do you rush in upon a man ? you all kill, as if you were thrusting down a lean­ ing wall, and a tottering fence. 4. But they have thought to cast away my price, I ran in thirst: they blessed with their mouth, but cursed with their heart. 5. But be thou, O my soul, subject to God: for from him is my patience. 6. For he is my God and my saviour: he is my helper, I shall not be moved. 7. In God is my salvation and my glory : he is the God of my help, and my hope is in God. 8. Trust in him, all ye con­ gregation of people: pour out your hearts before him : God is our helper forever. 9. But vain are the sons of men, the sons of men are liars in the balances : that by vanity they may together deceive. 10. Trust not in iniquity, and covet not robberies: if riches abound, set not your heart upon them. 11. God hath spoken once, these two things have I heard, that power belongeth to God, and mercy to thee, () Lord : for thou wilt render to every man according to his works. Psalm X.—LXIII. of Psalter. 3. “ In hominem:' Upon himself. You arc all killing me, at least by the desire that you have to take my life, and consider me as a leaning wall that is ready to fall. 4. “ Pretium meum." My honor, which is so precious to me. So this is understood by St. Ambrose and St. Augustine. “ Cu­ curri in siti." For this honor 1 so much toiled and sweated. Bossuet explains it thus: 1 fled like a thirsty stag pursued by the hunters. “Benedicebant." They praised me. 5. “fib ipso patientia mea." Thou wilt receive from him patience to su (Ter all. 6. “ Non emigrabo.” I will not quit my kingdom. I shall not be driven out. 1 shall not fall from the state in which I am.1 9. “ In idipsum." That is, Simul, according to St. Jerome’s translation. They are deceiving one another. 10. “ Ilivitice si affluantIf riches come to you abundantly in the way of justice and honesty. 11. “ Potestas Dei est, et tibi, Domine, misericordia.' God has power to punish the wicked, and mercy to console the just. Psalm X., which is Psalm LXI 11, of the Psalter. Pursued by calumny, David implores the help of God, and proclaims his hope of seeing this persecution turn to the ruin of his enemies and to the advantage of the just. In the mystical sense this psalm applies to the Passion of Jesus Christ. 1. Hear, O God, my prayer, 1. Exaudi Deus orationem meam cum deprecor: a timore when I make supplication to inimici eripcanimam meam. thee: deliver mv* soul from the fear of the enemy. 2. Thou hast protected me 2. Protexisti me a conventu malignantium : a multitudine from the assembly of the malig­ operantium iniquitatem. nant : from the multitude of the workers of iniquity. 3. Quia exacuerunt ut gla­ 3. For they have whetted dium linguas suas: intende­ their tongues like a sword : runt arcum rem amaram, ut they have bent their bow a sagittent in occultis immacu­ bitter thing, to shoot in secret latum. secret the undefilcd. 4. Subito sagittabunt cum, 4. They will shoot at him on et non timebunt: firmaverunt a sudden, and will not fear: sibi sermonem nequam. they * are resolute in wickedness. 1 St. Jerome translates: Non linubo. But Bellarmine savs that in the Hebrew the terms are here the same as in verse 2: Non movebor. 13 i;S Π idnesday at Matins. 5. Narraverunt ut absconde­ 5. They have talked of hid­ rent laqueos: dixerunt: Quis ing snares: they have said: videbit eos? Who shall see them ? 6. Scrutati sunt iniquitates: 6. They have searched after defecerunt scrutantes scruti­ iniquities: they have failed in nio. their search. 7. Accedet homo ad cor al­ 7. Man shall come to a deep tum: et exaltabitur Deus. heart : and God shall be exalted. 8. Sagittee parvulorum factæ 8. The arrows of children sunt plagæ eorum: et infirma­ are their wounds: and their tae sunt contra eos linguæ eo­ tongues against them are made rum. weak. 9. Conturbati sunt omnes 9. All that saw them were qui videbant eos: et timuit troubled : and every man was omnis homo. afraid. 10. Et annuntiaverunt opera 10. And they declared the Dei : et facta ejus intellexe­ works of God : and understood runt. his doings. 11. Laetabitur justus in Do­ 11. The just shall rejoice in mino, et sperabit in eo, et lau­ the Lord, and shall hope in dabuntur omnes recti corde. him, and all the upright in heart shall be praised. 6. “Iniquitates." According to Bossuet: Vias nocendi— Their ways of injuring. The sense of the verse is: They have studied the ways of doing injury; but in this research they have found themselves foiled. This applies to the testimony brought forward against Jesus Christ. 7. Bossuet well explains this verse: When the wicked man cannot find fault with the just on the score of his actions, he tries to give a wrong interpretation to the secret thoughts of his heart; but God, who defends the innocent, will be exalted by punishing the wicked. 8. As the arrows discharged by children inflict only slight wounds, so the plots and calumnies of the wicked will have no effect; and therefore the arrows discharged by their tongues have become powerless to injure the objects of their calumny, and have fallen back upon themselves. This is according to the translation of St. Jerome: Et corruent in semet ip sos plagis suis. 9. Those that have seen their chastisement were seized with surprise; and every one will henceforth fear to follow them. 10. In this all have recognized the hand of God, and have published it abroad. Psalm X/.—LX V. o] Psalter. 179 Psalm XI., which is Psalm LXV. of the Psalter. This psalm is a song of thanksgiving addressed by the people to God for having delivered them from their enemies. It may be applied to the Gentiles delivered from the tyranny of the devil.1 1. Jubilate Deo omnis ter­ ra. psalmum dicite nomini ejus : date gloriam laudi ejus. 2. Dicite Deo, quam terri­ bilia sunt opera tua Domine! in multitudine virtutis tuæ mentientur tibi inimici tui. 3. Omnis terra adoret te, et psallat tibi : psalmum dicat no­ mini tuo. 4. Venite, et videte opera Dei : terribilis in consiliis super filios hominum. 5. Oui convertit mare in ari­ dam, in flumine pertransibunt pede: ibi laetabimur in ipso. 6. Oui dominatur in virtute sua in aeternum, oculi ejus su­ per gentes respiciunt: qui ex­ asperant, non exaltentur in semetipsis. 7. Benedicite Gentes Deum nostrum : et auditam facite vo­ cem laudis ejus. 8. Qui posuit animam meam ad vitam : et non dedit in com­ motionem pedes meos. 9. Quoniam probasti nos Deus: igne nos examinasti, sicut examinatur argentum. 10. Induxisti nos in laqueum, posuisti tribulationes in dorso nostro: imposuisti homines su­ per capita nostra. 11. Transivimus per ignem et aquam : et eduxisti nos in refrigerium. 1. Shout with joy to God, all the earth, sing ye a psalm to his name, give glory to his praise. 2. Say unto God, How ter­ rible are thy works, O Lord ! in the multitude of thy strength thy enemies shall lie to thee. 3. Let all the earth adore thee, and sing to thee: let it sing a psalm to thy name. 4. Come and see the works of God: who is terrible in his counsels over the sons of men. 5. Who turneth the sea into dry land, in the river they shall pass on foot : there shall we rejoice in him. 6. Who by his power ruleth forever, his eyes behold the na­ tions: let not them that pro­ voke him be exalted in them­ selves. 7. O bless our God. ye gen­ tiles: and make the voice of his praise to be heard. 8. Who hath set my soul to live: and hath not suffered my feet to be moved. 9. For thou, O God, hast proved us: thou hast tried us by fire, as silver is tried. 10. Thou hast brought us into a net, thou hast laid afflic­ tions on our back: thou hast set men over our heads. 11. We have passed through fire and water: and thou hast brought us out into a refresh­ ment. 1 Many, also, understand thereby the resurrection, either spiritual or eternal, in accordance with the title: Canticum jtsabni resurrectionis— A Canticle of the Psalm of the Resurrection. 18o /1 C(tii(~sday at il/atins. 12. Introibo in domum tuam 12. I will go into thy house in holocaustis: reddam tibi with burnt-offerings: I will pay vota mea, quæ distinxerunt thee my vows, which my lips labia mea. have uttered, 13. Et locutum est os meum, 13. And my mouth hath in tribulatione mea. spoken, when ί was in trouble. 14. Holocausta medullata 14. I will offer up to thee offeram tibi cum incenso arie­ holocausts full of marrow, with tum : offeram tibi boves cum burnt-offerings of rams: I will hircis. offer to thee bullocks with goats. 15. Venite, audite, et narra­ 15. Come and hear, all ye bo, omnes qui timetis Deum, that fear God, and I will tell quanta fecit animæ meæ. you what great things he hath done for my soul. 16. I cried to him with my 16. Ad ipsum ore meo cla­ mavi, et exaltavi sub lingua mouth, and I extolled him with my tongue. mea. 17. If I have looked at ini­ 17. Iniquitatem si aspexi in corde meo, non exaudiet Do­ quity in my heart, the Lord will not hear me. minus. 18. Therefore hath God 18. Propterea exaudivit De­ us, et attendit voci deprecatio­ heard me, and hath attended to the voice of my supplication. nis meæ. 19. Blessed be God, who hath 19. Benedictus Deus, qui non amovit orationem meam, et mi­ not turned away my prayer, nor his mercy from me. sericordiam suam a me. 2. “Mentientur tibi inimici tui." The very enemies, at the sight of Thy power, will come to submit themselves to Thy rule, but feignedly: Mentientur. 5. Reference is made to the passage of the Red Sea and the Jordan in the exodus from Egypt. 6. He rules ever over the whole world ; he watches over all nations, that the wicked who dare to offend him may not have reason to become proud. 8. “ Ad vitam." That is: Ad vivendum. The sense of this verse is: He has preserved my life, and has not suffered my feet to stumble, or that I should fall over any precipice. 9. Thou hast tried us with tribulations, as silver is tried in the fire. 10. “ Imposuisti homines super capita nostra." Thou hast placed cruel men over us. 12, 13. I will go into Thy temple to offer to Thee the sacri­ fices, and to render to Thee the thanksgivings that I owe Thee, according to the vows that I made to Thee. Psalm XII.—LXVII. of Psalter. i8i 14. “ Holocausta medullata." Victims, fat and full of marrow ; that is, not only sacrifices of external works, but also of inward affections of the heart. “ Cum incenso arietum. ' Rams, fra­ grant with incense. 17. If 1 had regarded with attachment any iniquity in my heart, the Lord would not have heard me. 19. May God be forever blessed, since he has not suffered me to forget to pray to him, because by my praying to him I have obtained his mercy so that he has not removed from me. St. Augustine has written this beautiful maxim : “ Cum videres non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus—When thou seest that thy prayer is not removed from thee, be sure that neither is his mercy removed from thee.” Psalm XII., which is Psalm LXVII. of the Psalter. In a figurative sense this psalm refers to Jesus Christ, who overcame death and ascended gloriously into heaven. It also foreshadows the sanctity of the Church and the protection that God, according to his promise, does not cease to give it—a protection that should firmly establish it and make it glorious by so many victories. The prophet describes various prodigies of the Old Testament, figures of the pro­ digies that occurred in the New Testament. This psalm is, moreover, very obscure.1 1. EXURGAT Deus, et dissi­ pentur inimici ejus, et fugiant qui oderunt cum, a facie ejus. 2. Sicut deficit fumus, defi­ ciant : sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. 3. Et justi epulentur, et όχ­ ι. Let God arise, and let his enemies be scattered : and let them that hate him flee from before his face. 2. As smoke vanisheth. so let them vanish away : as wax melteth before the tire, so let the wicked perish at the pres­ ence of God. 3. And let the just feast, and 1 This psalm is thought to have been composed for the translation of the Ark of the Covenant to Jerusalem (2 A'ings, vi.). The first verse is a reproduction of the prayer of Moses in the desert when the Ark was raised to begin the journey: “ Surge, Domine, et dissipentur i ni tn ici tui ; et fugiant, qui oderunt te, a facie tua—Arise, O Lord, and let 'I hy enemies be scattered, and let them that hale Thee flee from before Thy face” (Num. x. 35). i8’ Wednesday al Matins. ultent in conspectu Dei : ct de­ lectentur in lætitia. 4. Cantate Deo, psalmum di­ cite nomini ejus: iter facite ei, qui ascendit super occasum : Dominus nomen illi. 5. Exultate in conspectu ejus: turbabuntur a facie ejus, patris orphanorum, ct judicis vidua­ rum : 6. Deus in loco sancto suo : Deus, qui inhabitare facit unius moris in domo: 7. Oui educit vinctos in fortitudine, similiter eos, qui ex­ asperant, qui habitant in sepulchris. 8. Deus cum egredereris in conspectu populi tui, cum pertransires in deserto: 9. Terra mota est, etenim cœli distillaverunt a facie Dei Sinai, a facie Dei Israel. 10. Pluviam voluntariam se­ gregabis Deus hereditati tuæ: et infirmata est, tu vero per­ fecisti eam. 11. Animalia tua habitabunt in ea: parasti in dulcedine tua pauperi, Deus. 12. Dominus dabit verbum evangelizantibus, virtute mul­ ta. 13. Rex virtutum dilecti di­ lecti: ct speciei domus divi­ dere spolia. 14. Si dormiatis inter medios cleros, pennæ columbae dear­ gentatae, et posteriora dorsi ejus in pallore auri. 15. Dum discernit coelestis reges super eam, nive dealba- rejoice before God : and be de­ lighted with gladness. 4. Sing ye to God, sing a psalm to his name : make a way for him who ascendcth upon the west : the Lord is his name. 5. Rejoice ye before him : but the wicked shall be troubled at his presence, who is the father of orphans, and the judge of widows. 6. God in his holy place : God who maketh men of one man­ ner to dwell in a house : 7. Who bringeth out them that were bound in strength, in like manner them that pro­ voke, that dwell in sepulchres. 8. O God when thou didst go forth in the sight of thy people, when thou didst pass through the desert : 9. The earth was moved, and the heavens dropped at the presence of the God of Sinai, at the presence of the God of Israel. 10. Thou shalt set aside for thy inheritance a free rain, () God : and it was weakened, but thou hast made it perfect. 11. In it shall thy animals dwell : in thy sweetness, O God, thou hast provided for the poor. 12. The Lord shall give the word to them that preach good tidings, with great power. 13. The king of powers is be­ loved, of the beloved ; and the beauty of the house shall divide spoils. 14. If you sleep among the m idst of lots ; you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold. i 5· hen he that is in heaven appointeth kings over her, they Psalm XII.—LXVII. of Psalter. buntur in Selmon : mons Dei, mons pinguis. 16. Mons coagulatus, nions pinguis: ut quid suspicamini montes coagulatos ? 17. Mons, in quo beneplaci­ tum est Deo habitare in eo: etenim Dominus habitabit in finem. 18. Currus Dei decem milli­ bus multiplex, millia laetan­ tium: Dominus in eis in Sina in sancto. 19. Ascendisti in altum, ce­ pisti captivitatem : accepisti dona in hominibus : 20. Etenim non credentes, inhabitare Dominum Deum. 21. Benedictus Dominus die quotidie : prosperum iter faciet nobis Deus salutarium nostroru m. 22. Deus noster, Deus salvos faciendi : ct Domini Domini exitus mortis. 23. Verumtamen Deus con­ fringet capita inimicorum suo­ rum : verticem capilli peram­ bulantium in delictis suis. 24. Dixit Dominus: Ex Ba­ sai! convertam, convertam in profundum maris: 25. Ut intingatur pes tuus in sanguine: lingua canum tuo­ rum ex inimicis, ab ipso. 26. Viderunt ingressus tuos Deus, ingressus Dei mei : Re­ gis mei qui est in sancto. 27. Prævenerunt principes conjuncti psallentibus, in me­ dio juvencularum tympanistri­ arum. 28. In ecclesiis benedicite 183 shall be whited with snow in Selmon : the mountain of God is a fat mountain. 16. A curdled mountain, a fat mountain : Why suspect ye curdled mountains? 17. A mountain in which God is well pleased to dwell: for there the Lord shall dwell un­ to the end. 18. The chariot of God is at­ tended by ten thousand, thou­ sands of them that rejoice : the Lord is among them in Sinai, in the holy place. 19. Thou hast ascended on high, hast led captivity captive : thou hast received gifts in men. 20. Yea for those also that do not believe, the dwelling of the Lord God. 21. Blessed be the Lord day by day: the God of our salva­ tion will make our journey prosperous to us. 22. Our God is the God of salvation : and of the Lord, of the Lord arc the issues from death. 23. But God shall break the heads of his enemies ; the hairy crown of them that walk on in their sins. 24. The Lord said : I will turn them from Basan, 1 will turn them into the depth of the sea. 25. That thy foot may be dipped in the blood of thy enemies; the tongue of thy dogs be red with the same. 26. They have seen thy go­ ings, O God. the goings of my God : of my king who is in his sanctuary. 27. Princes went before joined with singers, in the midst of young damsels play­ ing on timbrels. 28. In the churches bless ye I 84 J Vcdnesday al /I/a//as. Deo Domino: de fontibus God, the Lord from the foun­ I s rae I. tains of Israel. 29. Ibi Benjamin adolescen­ 29. There is Benjamin a tulus, in mentis excessu. youth, in ecstacy of mind. 30. Principes Juda, duces eo­ 30. The princes of Juda are rum : principes Zabulon, prin­ their leaders: the princes of cipes Ncphthali. Zabulon, the princes of Ncph­ thali. 1 31. Manda Deus virtuti tuæ: 31. Command thy strength, confirma hoc Deus, quod oper­ O God : confirm, () God, what atus es in nobis. thou hast wrought in us. 32. A templo tuo in Jerusa­ 32. From thy temple in Jeru­ lem, tibi offerent reges munera. salem, kings shall offer presents to thee. 33. Increpa feras arundinis, 33. Rebuke the wild beasts congregatio taurorum in vaccis of the reeds, the congregation populorum : ut excludant eos, of bulls with the kine of the qui probati sunt argento. people: who seek to exclude them who arc tried with silver. 34. D i s s i p a gentes, quæ 34. Scatter thou the nations bella volunt: venient legati that delight in wars: embassa­ ex Ægypto : Æthiopia praeve­ dors shall come out of Egypt: niet manus ejus Deo. Ethiopia shall soon stretch out her hands to God. 35. Regna terrae, cantate 35. Sing to God, ye king­ doms of the earth : sing ye to Deo: psallite Domino: the Lord : 36. Psallite Deo, qui ascen­ 36. Sing ye to God, who dit super cœlum cœli, ad Ori­ mounteth above the heaven of heavens to the east. entem. 37. Behold he will give to his 37. Ecce dabit voci suæ vo­ cem virtutis, date gloriam Deo voice the voice of power, give super Israel, magnificentia ejus, ye glory to God for Israel, his magnificence, and his power is et virtus ejus in nubibus. in the clouds. 38. God is wonderful in his 38. Mirabilis Deus in sanctis suis, Deus Israel ipse dabit vir­ saints, the God of Israel is he tutem, et fortitudinem plebi who will give power and strength to his people, blessed suæ, benedictus Deus. be God. 3. “Delectentur in latitia." Let them rejoice at their victory. 4. “ Qui ascendit super occasum." Who ascends above the darkness of the grave. “ Dominus nomen illi." For his name is that of the Lord : all things are under his dominion. 5. When he shall judge the world, sinners shall tremble with fear, while you shall stand rejoicing; for he is the Father of orphans, and the Judge who defends widows. This signifies Psalm XII.—LX VII. of Psalter. 185 that at the Last Judgment he will console all those that have been afflicted here on earth. 6. God sits in his sanctuary in heaven ; and there in his house he makes his servants dwell; “Unius moris” of one manner, that is, as one in unity of virtue and sentiments. 7. He sets free those that are held captive by their passions, and likewise those that have embittered him by their faults, and have dwelt in the sepulchre, the abode of death ; that is, in his displeasure. 8. 9. When Thou didst go forth in the sight of Thy people set free from Egypt, and didst go before them in the desert, in a cloud of light, the whole earth was moved, because the heavens showered down manna. 10. In the same way Thou dost wish to store up a great out­ pouring of grace for Thy inheritance, that is, for Thy new Church ; so that, however infirm it may be, Thou knowest how to heal her and make her perfect. 11. There Thy flock shall abide, for which because of itself it is utterly poor, Thou hast in Thy goodness prepared abundant pastu res. 12. The Lord will inspire words to those that will announce the new law, giving them great power to convert entire nations. 13. “ Rex 'virtutum dilecti dilecti.” According to the Hebrew : Reges exercituum confœderabuntur—The most powerful kings of the earth will become subjects of the Well-Beloved (accordding to the Hebrew Dilecti dilecti) ; that is, of the Redeemer, who will be greatly beloved by them. “ Et speciei domus divi­ dere s/udia.” And he, in order to render his house, that is, his Church, beautiful, will give her the power to divide the spoils of those kings converted by means of the Evangelists: that is, of the apostles, who divided among themselves all the king­ doms of the world, to lead them to embrace the faith. 14. This verse is very obscure, says Bellarmine; hence it will be necessary to explain it in detail. “ Si dormiatis.” If you who preach the word of God sleep, that is. if you repose. In­ ter medios cleros.” The word Clerus in Greek signifies lot, or inheritance; meaning: In the midst of the Church. But St. Jerome, St. Augustine. Theodoret, and others, understand by the word Cleros, the Old and New Testaments, and explain the first part of the words thus: If you repose in the midst of the 186 Wednesday at Matins. two Testaments. “Penna columba deargentata." The Church, or the union of the faithful, will be like a dove with its wings silvered with the purity of wisdom. “Et posteriora dorsi ejus in pallore auri. And with its back gilt by the fervor of charity, which makes it all beautiful. 15. 16. “ Dum discernit calestis reges." While the heavenly King, that is, Christ, will divide and send forth his preachers, raised to the dignity of kings by the spiritual power given them over souls. “ Super earn." Over the Church scattered through­ out the kingdoms of the earth. “Nive dealbabuntur." Then the nations, purified from the blackness of their sins, will be­ come whiter than snow. “ Mons Dei, mons pinguis, mons coagu­ latus." The mountain of God, the Church, is a fat, or rich mountain, a coagulated, that is, a very rich mountain; for the milk of divine grace, with which it abounds, does not run off, but remains there coagulated and firm. “ Ut quid suspicamini montes coagulatos?" O men, why do you think that there is another Church as fat and as rich as this one? 18. The chariot of the Lord is borne by many thousands of angels in great jubilee; it was thus the Lord was borne upon these celestial spirits, when he descended upon the holy moun­ tain of Sinai. 19. This passage is referred to by St Paul (Eph. iv. 8) : Ascen­ dens in altum, captivam duxit captivitatem ; dedit dona hominibus —Ascending on high, He led captivity captive ; He gave gifts to men. I Ic adds: Quod autem ascendit, quid est, nisi quia et descendit primum in inferiores partes terra?—Now, that he ascended, what is it, but because he also descended first into the lower parts of the earth? The verse is, therefore, thus explained: Thou, O Saviour of the world ! coming forth from the sepulchre, didst ascend to the highest heavens, and didst take with Thee those that were captives here below; and in heaven Thou didst receive the gifts from Thy Father, to dispense them to men. 20. For Thou hast bestowed Thy gifts on those who before did not believe that the Lord dwells in his holy mountain, that is, in his Church. 22. He is our God, whose property it is to save us; and it is his own gift to set us free from death. “ Exitus mortis." Ac­ cording to Bellarmine and Menochius: Evasio mortis, ereptio et liberatio a morte—Rescue and deliverance from death. Psalm XII.—LXVII. of Psalter. 187 23. “ Verticem capilli!' Denoting the top of the hair of the head; which means, that God will bring down the summit of their proud locks, or the crest of those that walk with pride in their sins, and do not walk in the law of God. 24. "Ex Hasan convertam." Mattei translates the Hebrew thus: Ex Hasan reducam. That is: My people, I will deliver thee from the Basanites, or the people of Basan : and I will cast that people into the depths of the sea, as 1 did with Pharao. 26. Then did they see Thy glorious march, and Thy triumphs, O my King and my God ! who art now in the holy place; that is, according to Bellarmine and Menochius, in heaven, or in the Church. 27. "Principes." The heads of the people. 28. “ De fontibus Israel." According to the Chaldee version : De semine Israel—From the race of Israel. This is the reading adopted by St. Hilary, Theodoret, Euthemius, Vatable, and Tirinus, who cites these authors ; and it is applicable to Jesus Christ: Christo Domino, ortum habenti ex Israel—To the Lord God, who has sprung from Israel. 29. 30. “ Ibi." There in that triumph, described in verses 26, 27, and 28. “ Henjamin adolescentulus." The tribe of Benjamin, who was the last of the children of Jacob. "In mentis excessu." In a transport of joy, as if in ecstacy. St. Hilary, St. Jerome, Theodoret, Bellarmine, and others, apply this passage to the apostles, who were almost all from one of the four tribes here named : St. Paul was of the tribe of Benjamin; St. James and St. John, and other relatives of our Lord, were of the tribe of Juda; and Galilee comprised especially the whole tribe of Za­ bulon and Nephthali. 32. "A templo tuo." Mattei translates : Post templum tuum; and Bossuet: Propter templum tuum. The verse, then, is thus explained : After Thy temple has been built at Jerusalem, or, because of Thy temple that shall be built in Jerusalem, kings will oiler Thee their gifts. 33. " Eeras arundinis." Bellarmine says that by this we are to understand the wild animals that hide among rushes. "In vaccis." According to the Hebrew: In vitulis—Calves. The verse therefore means: Frighten our enemies, who, as wild beasts, and like an assemblage or a troop of savage bulls, to­ gether with the calves of the people, that is, the dissolute 188 Wednesday at Matins. young men, will seek to exclude from the temple those that have been proved as silver. Such is the explanation given by Bellarmine, Menochius, and Tirinus. 34. “ Proveniet inanus ejus Deo.” St. Jerome thus translates the Hebrew: Destinet manus Deo ; and Father Mariana’s inter­ pretation is : Junget manus pacem petens. The sense of the verse, then, is : Thou wilt scatter, O Lord! the nations that wish for war; then ambassadors from Egypt and Ethiopia will come running with joined hands to ask for peace. 36. “ Cœlum cœli. ” A Hebraism, which signifies: The highest heaven. "Ad Orientem.” Towards the east ; that is, towards the Mount of Olives situated at the cast of Jerusalem. It is thus explained by Menochius and Tirinus, following St. Hilary and St. Jerome. The sense is, therefore: Give praise to God, who ascends from the Mount of Olives to the highest heaven. 37. “ Vocem virtutis.” A voice of power and efficacy. "Deo super Israel.” To the God of Israel. “ In nubibus.” Accord­ ing to the Hebrew: In cadis. According to St. Augustine, this may be understood of the day of judgment when Jesus Christ will come in nubibus cœli—in the clouds of heaven ; then, dabit vocisuœ vocem virtutis—he will give unto his voice the voice of power; he will speak with so great power, that he will cause a great terror by the sentence that he will pronounce against the reprobate. 3^. God will give to his people a virtue and a strength that will make them victorious over their enemies; let this great God be, therefore, ever blessed. Psalm I.—LXVIII. of Psalter. 189 Thursday at Matins. Psalm I., which is Psalm LXVIII., of the Psalter. The holy Fathers and interpreters agree that this psalm refers to our Lord who was ill-treated by the Jews; it is also frequently quoted in the New Testament.’ 1. Salvum me fac Deus; quoniam intraverunt aquæ us­ que ad animam meam. 2. Infixus sum in limo pro­ fundi: et non est substantia. 3. Veni in altitudinem ma­ ris : et tempestas demersit me. 4. Laboravi clamans, raucæ factæ sunt fauces meæ: defe­ cerunt oculi mei, dum spero in Deum meum. 5. Multiplicati sunt super capillos capitis mei, qui ode­ runt me gratis. 6. Confortati sunt qui perse­ cuti sunt me inimici mei in­ juste: quæ non rapui, tunc ex­ solvebam. 7. Deus tu scis insipientiam meam : et delicta mea a te non sunt abscondita. 8. Non erubescant in me, qui expectant te Domine, Do­ mine virtutum. 9. Non confundantur super me, qui quærunt te, Deus Israel. 1. Save me, O God : for the waters are come in even unto my soul. 2. I stick fast in the mire of the deep: and there is no sure standing. 3. I am come into the depth of the sea : and a tempest hath overwhelmed me. 4. I have labored with cry­ ing, my jaws are become hoarse : mine eyes have failed, whilst I hope in my God. 5. They are multiplied above the hairs of my head, who hate me without cause. 6. Mine enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away. 7. O God, thou knowest my foolishness: and my offences are not hid from thee. 8. Let not them be ashamed for me, who look for thee, O Lord, the Lord of hosts. 9. Let them not be confound­ ed on my account, who seek thee, O God of Israel. ’ The following is what we read in regard to verse 5 : Quia odio habuerunt me gratis—They have hated me without cause ( Jahn, xv. 25).—12 : Zelus domus tua: comedit me—The zeal of thy house hath eaten me up (John, ii. 17).—26: (John, xix. 28).—30: Fiat commoratio eorum deserta, et non sit qui inhabitet in ea—Let their habitation be­ come desolate, and let there be none to dwell therein {/lets, i. 20). The prophet makes Jesus Christ speak through the whole psalm. ιρό Thursday at Mathis. 10. Quoniam propter te sus­ tinui opprobrium : operuit con­ fusio faciem meam. 11. Extraneus factus sum fra­ tribus meis, et peregrinus filiis matris meæ. 12. Quoniam zelus domus tuæ comedit me: et opprobria exprobrantium tibi ceciderunt super me. 13. Et operui in jejunio ani­ mam meam : et factum est in opprobrium mihi. 14. Et posui vestimentum meum cilicium : et factus sum illis in parabolam. 15. Adversum me loqueban­ tur qui sedebant in porta: et in me psallebant qui bibebant vinum. 16. Ego vero orationem me­ am ad te Domine: tempus be­ neplaciti Deus. 17. In multitudine miseri­ cordiae tuæ exaudi me, in veri­ tati salutis tuæ. 18. Eripe me de luto, ut non infigar: libera me ab iis, qui oderunt me, et de profundis aquarum. 19. Non me demergat tem­ pestas aquæ, neque absorbeat me profundum : neque urgeat super me puteus os suum. 20. Exaudi me Domine, quo­ niam benigna est misericordia tua: secundum multitudinem miserationum tuarum respice in me. 21. Et ne avertas faciem tu­ am a puero tuo: quoniam tri­ bulor, velociter exaudi me. 22. Intende animæ meæ, et libera eam : propter inimicos meos eripe me. 23. Tu scis improperium me­ um, et confusionem meam, et reverentiam meam. 10. Because for thy sake I have borne reproach : shame hath covered my face. 11. I am become a stranger to my brethren, and an alien to the sons of my mother. · 12. For the zeal of thy house hath eaten me up: and the reproaches of them that re­ proached thee are fallen upon me. 13. And I covered my soul in fasting: and it was made a reproach to me. 14. Andi made haircloth my garment: and I became a by­ word to them. 15. They that sat in the gate spoke against me: and they that drank wine made me their song. 16. But as for me, my prayer is to thee, O Lord ; for the time of thy good pleasure, O God. 17. In the multitude of thy mercy hear me, in the truth of thy salvation. 18. Draw me out of the mire, that I may not stick fast : de­ liver me from them that hate me, and out of the deep waters. 19. Let not the tempest of water drown me, nor the deep swallow me up : and let not the pit shut her mouth upon me. 20. Hear me, O Lord, for thy mercy is kind : look upon me according to the multitude of thy tender mercies. 21. And turn not away thy face from thy servant : for I am in trouble, hear me speedily. 22. Attend to my soul, and deliver it : save me because of my enemies. 23. Thou knowest my re­ proach, and my confusion, and my shame. Psalm T.—LXVIIl. of Psalter. 191 24. In conspectu tuo sunt 24. In thy sight are all they omnes qui triljulant me: im­ that afflict me, my heart hath properium expectavit cor me­ expected reproach and misery. um, et miseriam. 25. And I looked for one that 25. Et sustinui qui simul contristaretur, et non fuit: et would grieve together with me, qui consolaretur, et non in­ but there was none : and for one that would comfort me, veni. and I found none. 26. Et dederunt in escam 26. And they gave me gall meam fel : et in siti mea pota­ for my food : and in my thirst they gave me vinegar to drink. verunt me aceto. 27. Let their table become as 27. Fiat mensa eorum coram ipsis in laqueum, et in retribu­ a snare before them, and a re­ compense, and a stumblingtiones, et in scandalum. block. 28. Let their eyes be dark­ 28. Obscurentur oculi eorum ne videant: et dorsum eorum ened that they see not; and their back bend thou down al­ semper incurva. ways. 29. Pour out thy indignation 29. Effunde super eos iram tuam : et furor iræ tuæ com­ upon them : and let thy wrath­ ful anger take hold of them. prehendat cos. 30. Let their habitation be 30. Fiat habitatio eorum de­ serta: et in tabernaculis eorum made desolate : and let there be none to dwell in their taber­ non sit qui inhabitet. nacles. 31. Because they have per­ 31. Quoniam quem tu per­ cussisti, persecuti sunt: et su­ secuted him whom thou hast per dolorem vulnerum meo­ smitten : and they * have added to the grief of my wounds. rum addiderunt. 32. Add thou iniquity upon 32. Appone iniquitatem su­ per iniquitatem eorum : et non their iniquity : and let them not intrent in justitiam tuam. come into thy justice. 33. Let them be blotted out 33. Deleantur de libro viven­ tium: et cum justis non scri­ of the book of the living; and bantur. with the just let them not be written. 34. But I am poor and sor­ 34. Ego sum pauper et do­ lens : salus tua Deus suscepit rowful : thy salvation, O God. me. hath set me up. 35. I will praise the name of 35. Laudabo nomen Dei cum cantico : et magnificabo eum God with a canticle : and I will in laude : magnify him with praise. 36. Et placebit Deo super 36. And it shall please God vitulum novellum : cornua pro­ better than a young calf: that ducentem et ungulas. bringeth forth hornsand hoofs. 37. Videant pauperes, et lae­ 37. Let the poor see and re­ tentur: quærite Deum, et vivet joice : seek ye God, and your anima vestra: soul shall live. IÇ2 Thursday at Matins. 38. Ouoniam exaudivit pau­ 38. For the Lord hath heard peres Dominus : et vinctos suos the poor: and hath not de­ non despexit. spised his prisoners. 39. Laudent illum coeli et 39. Let the heavens and the terra, mare, et omnia reptilia earth praise him, the sea, and in eis. every thing that creepeth therein. 40. Quoniam Deus salvam 40. For God will save Sion: faciet Sion: et aedificabuntur and the cities of Juda shall be civitates Juda. built up. 41. Et inhabitabunt ibi, et 41. And they shall dwell hereditate acquirent eam. there, and acquire it by in­ heritance. 42. Et semen servorum ejus 42. And the seed of his ser­ possidebit eam : et qui diligunt vants shall possess it,and they nomen ejus, habitabunt in ea. that love his name shall dwell therein. 1. “Aqua." The waters of affliction. 2. “Non est substantia." St. Jerome’s translation is: Non possum consistere. That is, according to the explanation of Menochius: There is no consistence or solidity. 3. That is: I am as if engulfed in an abyss of bitterness that has overwhelmed me. 6. Behold Jesus Christ, who in dying satisfies for sins that are not his own. 7. Thou knowest the folly of which I am wrongly accused by men; and my sins, that is, those of men, which I have taken upon myself in order to atone for them. This agrees with what Isaias has said : Iniquitates eorum ipse portabit—He shall bear their iniquities {Is. liii. 2). 8. “ Non erubescant.” Let them not blush, or let them not be ashamed. "In mei' According to Bellarmine : Propter me. “ Qui expectant me." Those that wait for Thee, or those that trust in Thee. “ Virtutum." According to the Hebrew : Exer­ cituum. 9. “ Super me." According to Bellarmine : Mei causa. 11. “ Matris mece." Of my mother, the Synagogue.1 12. “ Comedit me." Has devoured me; or, according to the Chaldee, has consumed me : Consumpsit me. 1 Mundus eum non cognovit. In propria venit, et sui eum non recepe­ runt—The world knew him not. He came to his own, and his own received him not ( John, i. 10). Ilune autem nescimus unde sit—As to this man we know not whence he is {John, ix. 29). Psalm /.—LX VIII. of Psalter. 193 13. This verse is very obscure. " Operui in jejunio animant meam." According to the Hebrew: I overwhelmed myself with my tears in my fast. T5· “ Qui sedebant in porta." Those that were sitting at the gate; that is, the magistrates, who had their station in the public place of judgment. “ Qui bibebant vinum." The drunkards. 16. “Tempus beneplaciti." St. Jerome's translation is : Ternpus reconciliationis est. For behold now the time of Thy good pleasure; that is, the time destined for the peace and recon­ ciliation of men. 17. “In veritate salutis tuœ." That is, according to the faith­ fulness of the promise which Thou hast made to save us. 19 “ Neque urgeat." According to Bellarmine and others: Non claudat. This is to be understood of the sepulchre from which Jesus Christ willed to rise, and to pass to life eternal. 23. “Reverentiam." St. Jerome’s translation is: Ignominiam. 27. Their table, in retribution for their cruelty, shall become unto them a snare and an occasion of their ruin. Jesus Christ here predicts, under the form of imprecation, the evils that were to fall on the Jews. For this reason the text is given in the future tense; it is thus Menochius and the others under­ stand it. 28. Their eyes will remain darkened, so that they will not see the precipice over which they shall fall ; Thou wilt cause them to bend the back forever: that is, Thou wilt always keep them under the yoke of strange masters. 31. God has stricken his Son for the^ins of the human race, as is written in Isaias (liii. 8) : Propter scelus populi mei percussi cum—For the wickedness of my people have I struck Him. Moreover, the Jews have persecuted and added pain upon pain to his wounds. 32. On this text Bellarmine makes a wise remark : Dicitur Deus facere, quando permittit fieri id quod sine ejus permissione fieret—God is said to do, when he permits to be done, that which, without his permission, would not be done. The sense therefore is: Thou permittest these wicked men to add iniquity to iniquity, and that they should not enter into Thy justice, that is, that they should not be admitted to receive from Thee justification. 13 194 Thursday at Matins. 33. “De libro viventium." That is, from the number of the elect. 34? “ Salus tua . . . suscepit me." Thy salvation has taken me, or withdrawn me from these pains, by causing me to rise again. Or, as others explain the text, in a prophetic sense Thy power will save me by withdrawing me from these pains. 36. 1111Cornua producentem et ungulas." That begins to have horns and hoofs.2 37. The poor and afflicted will see it and will rejoice: 0 men, seek God, and thus your souls will live forever. 38. “ Vinctos suos non despexit." He does not despise his cap­ tives; that is, those that are loaded with the chains of their sins. 40. By Sion is understood the Church in general, and by the cities of Juda, the particular Churches. This is the explanation given by Bossuet and others. 41. In this happy land men redeemed shall dwell, and shall possess it as their own inheritance. 42. “ Qui diligunt nomen ejus, habitabunt in ca." It shall al­ ways be inhabited by those that love the glory of the Lord. Psalm II., which is Psalm LXIX. of the Psalter. This psalm is almost the repetition of the last seven verses of Psalm XXXIX. According to most of the Latin interpreters it is the prayer that Jesus Christ was to make on the cross. It may serve as a model to the faithful in their prayers, especially when they find themselves in grave danger. 1. Deus in adjutorium me­ 1. O God, come to my as­ um intende: Domine ad adju­ sistance : O Lord, make haste vandum me festina. to help me. 2. Confundantur et revere­ 2. Let them be confounded antur, qui quaerunt animam and ashamed that seek my meam : sou 1 : 3. Avertantur retrorsum, et 3. Let them be turned back­ erubescant, qui volunt mihi ward, and blush for shame that mala. desire evils to me : 4. Avertantur statim erubes4. Let them be presently 1 In this last part of the psalm, the prophet, always speaking in the person of Jesus Christ, predicts the glory of the Saviour and the estab lishment of the Church. 2 That is, which has all the qualities of a choice victim. Psa ίm 11ί. —L XX. of Psa Iter. ccntes : qui dicunt mihi : Euge, euge. 5. Exultent et lætentur in te omnes qui quærunt te, et di­ cant semper: Magnificetur Do­ minus: qui diligunt salutare tuum. 6. Ego vero egenus, et pau­ per sum : Deus adjuva me. 7. Adjutor meus, et liberator meus es tu : Domine ne mo­ reris. 19 5 turned away blushing for shame that say to me: 'Tis well, 'tis well. 5. Let all that seek thee re­ joice and be glad in thee, and let such as love thy salvation say always: The Lord be mag­ nified. 6. But I am needy and poor : O God, help me. 7. Thou art my helper and my deliverer: O Lord, make no delay. 2. “ Qui queerunt animam meam." Those that seek to take my life. 4. Euge, eugc." Well done, well done, we have struck him down. Instead of this word, St. Jerome translates : Vah ! vah! a word, as Bossuet remarks, not of praise, but of mockery', just as people sometimes cry out in derision: Hurrah! hurrah! 5. “ Oui diligunt salutare tuum.” Those that love the salvation that Thou hast promised. Or, as Bossuet explains: Those that wish to be saved by Thee. Psalm HL, which is Psalm LXX. of the Psalter. David prays to God to come to his aid in the persecution raised against him by his son Absalom. This psalm will serve for all the faithful when they are afflicted by temptations in order to trust in God and ask his help. 1. In te Domine speravi, non 1. In thee, O Lord, I have confundar in æternum: in jus­ hoped, let me never be put to titia tua libera me, et eripe me. confusion : deliver me in thy justice, and rescue me. 2. Inclina ad me aurem tuam, 2. Incline thy ear unto me, et salva me. and save me. 3. Esto mihi in Deum pro­ 3. Be thou unto me a God, tectorem, et in locum muni­ a protector, and a place of tum : ut salvum me facias. strength : that thou mayst make me safe. 4. Quoniam firmamentum 4. For thou art my firma­ meum, et refugium meum es tu. ment and my refuge. 5. Deus meus eripe me de 5. Deliver me, O my God, out manu peccatoris, et de manu of the hand of the sinner, and contra legem agentis et iniqui: out of the hand of the trans­ gressor of the law and of the unjust ; ig6 Thursday ai Matins. 6. Quoniam tu es patientia 6. For thou art my patience, mea Domine: Domine spes O Lord : my hope, Ό Lord, mea a juventute mea. from my youth. 7. In te confirmatus sum ex 7. By thee have I been con­ utero: de ventre matris meæ firmed from the womb: from tu es protector meus. my mother’s womb thou art my protector: S. In te cantatio mea sem­ 8. Of thee shall I continually per: tamquam prodigium fac­ sing: I am become unto many tus sum inultis: et tu adjutor as a wonder; but thou art a fortis. strong helper. 9. Repleatur os meum laude, 9. Let my mouth be filled ut cantem gloriam tuam : tota with praise, that I may sing die magnitudinem tuam. thy glory : thy greatness all the day long. 10. Ne projicias me in tem­ 10. Cast me not off in the pore senectutis : cum defecerit time of old age: when my virtus mea, ne derelinquas me. strength shall fail, do not thou forsake me. 11. Quia dixerunt inimici 11. For my enemies have mei mihi: et qui custodiebant spoken against me: and the)’’ animam meam, consilium fece­ that watched my soul have consulted together, runt in unum. 12. Saying: God hath for­ 12. Dicentes: Deus dereli­ quit eum, persequimini, et saken him : pursue and take comprehendite eum : quia non him: for there is none to de­ est qui eripiat. liver him. 13. O God, be not thou far 13. Deus ne elongeris a me : Deus nieus in auxilium meum from me: O my God, make haste to my help. respice. 14. Let them be confounded 14. Confundantur, et defici­ ant detrahentes animæ meæ: and come to nothing that de­ operiantur confusione et pu­ tract my soul : let them be cov­ ered with confusion and shame dore, qui quærunt mala mihi. that seek my hurt. 15. But I will always hope: 15. Ego autem semper spe­ rabo: et adjiciam super om­ and will add to all thy praise. nem laudem tuam. 16. My mouth shall show 16. Os meum annuntiabit justitiam tuam : tota die salu­ forth thy justice : thy salvation tare tuum. all the day long. 17. Quoniam non cognovi 17. Because I have not known litteraturam, introibo in po­ learning, I will enter into the tentias Domini : Domine me­ powers of the Lord · O Lord, I morabor justitiæ tuæ solius. will be mindful of thy justice alone. 18. Deus docuisti me a ju­ 18. Thou hast taught me, O ventute mea: et usque nunc God, from my youth : and till pronuntiabo mirabilia tua. now I will declare thy wonder­ ful works. Psalm III.—LXX. of Psalter. iç. Et usque in senectam et senium: Deus ne derelinquas m e,z 20. Donec annuntiem bra­ chium tuum generationi omni, quæ ventura est : 21. Potentiam tuam, et jus­ titiam tuam Deus usque in altissima, quæ fecisti magnalia: Deus quis similis tibi ? 22. Quantas ostendisti mihi tribulationes multas, et malas: et conversus vivificasti me : et de abyssis terræ iterum redux­ isti me : 23. Multiplicasti magnificen­ tiam tuam : et conversus con­ solatus es me. 24. Nam et ego confitebor tibi in vasis psalmi veritatem tuam : Deus psallam tibi in cithara, sanctus Israel. 25. Exultabunt labia mea cum cantavero tibi : et anima mea, quam redemisti. 26. Sed et lingua mea tota die meditabitur justitiam tu­ am: cum confusi et reveriti fuerint qui quaerunt mala mihi. *97 19. And unto old age and gray hairs: O God, forsake me not, 20. Until I show forth thy arm to all the generation that is to come. 21. Thy power, and thy jus­ tice, O God. even to the high­ est great things thou hast done: O God, who is like to thee ? 22. How great troubles hast thou shown me, many and grievous: and turning ihou hast brought me to life, and hast brought me back again from the depths of the earth : 23. Thou hast multiplied thy magnificence: and turning to me thou hast comforted me. 24. I will also give praise to thee, I will extol thy truth with the instruments of psaltery: O God. I will sing to thee with the harp, thou holy one of Israel. 25. My lips shall greatly re­ joice, when I shall sing to thee : and my soul which thou hast redeemed. 26. Yea and my tongue also shall meditate on thy justice all the day: when they shall be confounded and put to shame that seek evils to me. 1. I have placed in Thee my hopes; I hope that I shall not be confounded forever; deliver me from the confusion in honor of Thy justice. 2. Give ear to my prayers, and save me from the dangers that threaten me. 6. “Patientia." St. Jerome translates: Exspectatio. Hence the verse may be explained with Bellarminc: Thou art my patience, that is, Thou art that divine Lord from whom I expect with patience my deliverance, since from my youth Thou hast been my only hope. 7. “ In te confirmatus sum." According to the Hebrew : Super te innixus sum ; or, as St. Jerome’s translation is: A te susten- 198 Thursday at Matins. tatus sum. This means: In Thee I have been confirmed, that is, I have found my support and my prop. S. My chant shall always be occupied with Thee, that is, I will always celebrate Thy goodness with praises; I am admired by many as a prodigy, through the benefits that Thou hast con­ ferred upon me; and Thou art looked upon as a strong defence of those whom Thou protectest. ii, “ Qui custodiebant animam meam, consilium fecerunt in unum." St. Jerome translates : Qui observabant animam meam, inierunt consilium pariter. Those that spied out my life, my way of living, have conspired against me. Others understand this of the guards whom David kept about his person, and explain it thus: Those that before guarded my life are now united to plot my ruin. 13. “ In auxilium meum respice." St. Jerome’s translation is better: Ad auxilium meum festina. 15. But I will always hope in Thee, my Lord, and I will add new praises to all those that I have given Thee. According to Bellarmine, Menochius, and Bossuet, something is here to be supplied. 16. “Salutare tuum." The salvation that I have received from Thee. 17. “ Non cognovi litteraturam." I am little versed in human wisdom. Interpreters generally understand the word Littera­ turam as if David meant to say: I have never made profession of that infamous cunning in which my enemy Achitophel abounds. “Introibo in potentias Domini." I shall enter into the power of the Lord, that is, I shall set myself to praise the divine power. “ Memorabor justitice tua solius." I shall have nothing else before my eyes but the memory of Thy justice. 18. “Et usque nunc pronuntiabo mirabilia tua." Wherefore I will never cease to celebrate the wonderful graces that Thou hast done unto me. 20. Till I succeed in proclaiming Thy arm, that is, Thy great power, to all the generations that shall come to inhabit this earth. 22. “Et conversus, vivificasti me, et de abyssis terree iterum re­ duxisti me." Then, appeased, Thou hast so to say restored to me life, and hast brought me back from the abyss of the earth, that is, from the depth of miseries. Psalm IV.—LXXI. of Psalter. 199 23. ** Multiplicasti magnificentiam tuami' That is, Thou hast in many ways shown the greatness of Thy goodness towards me. “ Conversus." A Hebraism which signifies that the action is repeated. 24. “ In vasis psalmi." According to Menochius and Bos­ suet: In musicis instrumentis. “ Veritatem tuami' The faith­ fulness of Thy promises.1231 25. “Anima mea, quam redemisti." My soul, which Thou hast redeemed, that is, hast set free from so many dangers. 26. “ Meditabitur." That is: Shall praise while meditating. Psalm IV., which is Psalm LXXI. of the Psalter. David speaks here of his son Salomon, the presumptive heir of the kingdom of Israel, a figure of the spiritual kingdom of Jesus Christ. Thus speak commonly the holy Fathers and the commentators. In­ deed, it seems to me that the whole or nearly the whole psalm should be applied to Jesus Christ ; for certain expressions that are found in it, and especially verses 5, 11,12, and 17, can only refer to Jesus Christ, to his coming among us, and to the vocation of the Gentiles ; all of which mysteries David clearly saw by the prophetic light.· 1. Deus judicium tuum regi da: et justitiam tuam filio regis : 2. Judicare populum tuum in justitia, et pauperes tuos in judicio. 3. Suscipiant montes pacem populo: et colles justitiam. 1. Give to the king thy judg­ ment, OGod: and to the king’s son thy justice : 2. To judge thy people with justice, and thy poor with judg­ ment. 3. Let the mountains receive peace for the people : and the hills justice. 1 “ In vasts." See Psalm vii. 14. “ Sanctus Israel." God was called the Holy One of Israel, because he sanctified the people of Israel with his grace, and that people was to acknowledge and cele­ brate the sanctity of God with the worship that they rendered to him. * Title of the Psalm: In Salomonem—On Salomon At the end we read: Defecerunt laudes David, filii Jesse—The praises of David, the son of Jesse, are ended. By this it appears that this psalm was the last that David composed, although it is not placed here in the last place. Hie name of Salomon signifies Pacific, a name most suitable for him who is the Son of David by excellence, the Prince of peace, of whom Salomon was the figure. Hence it is generally acknowledged that this psalm, taken as a whole, is applicable only to the divine Messias. 200 Thursday at Matins. 4. Judicabit pauperes po­ puli, et salvos faciet filios pau­ perum: et humiliabit calum­ niatorem. 5. Et permanebit cum sole, et ante lunam, in generatione et generationem. 6. Descendet sicut pluvia in vellus: et sicut stillicidia stil­ lantia super terram. 7. Orietur in diebus ejus justitia, et abundantia pacis : donec auferatur luna. 8. Et dominabitur a mari us­ que ad marc: et a flumine usque ad terminos orbis terrarum. 9. Coram illo procident Æthiopes: et inimici ejus ter­ ram lingent. 10. Reges Tharsis, et insulæ munera offerent: reges Ara­ bum, et Saba dona adducent: 11. Et adorabunt eum omnes reges terræ : omnes gentes ser­ vient ei : 12. Quia liberabit pauperem a potente: et pauperem, cui non erat adjutor. 13. Parcet pauperi et inopi: et animas pauperum salvas fa­ ciet. 14. Ex usuris et iniquitate redimet animas eorum: et ho­ norabile nomen eorum coram illo. 15. Et vivet, et dabitur ei de auro Arabiæ, et adorabunt de ipso semper: tota dic benedi­ cent ei. 16. Et erit firmamentum in terra in summis montium, su­ perextolletur super Libanum fructus ejus: et florebunt de civitate sicut iœnum terræ. 4. fle shall judge the poor of the people, and he shall save the children of the poor: and he shall humble the oppressor. 5. And he shall continue with the sun, and before the moon, throughout all generations. 6. He shall come down like rain upon the fleece: and as showers falling gently upon earth. 7. In his days shall justice spring up, and abundance of peace: until the moon be taken away. 8. And he shall rule from sea to sea : and from the river unto the ends of the earth. 9. Before him the Ethiopians shall fall down : and his ene­ mies shall lick the ground. 10. The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts: 11. And all kings of the earth shall adore him : all nations shall serve him : 12. For he shall deliver the poor from the mighty: and the needy that had no helper. 13. He shall spare the poor and needy: and he shall save the souls of the poor. 14. He shall redeem their souls from usuries and ini­ quity: and their name shall be honorable in his sight. 15. And he shall live, and to him shall be given of the gold of Arabia, for him they shall always adore, they shall bless him all the day. 16. And there shall be a fir­ mament on the earth, on the tops of mountains, above Liba­ nus shall the fruit thereof be exalted : and they of the city shall flourish like the grass of the earth. Psalm IV.—LXXI. of Psalter. 17. Sit nomen ejus benedic­ tum in sæcula : ante solem permanet nomen ejus. 18. Et benedicentur in ipso omnes tribus terræ: omnes gentes magnificabunt eum. 19. Benedictus Dominus Deus Israel, qui facit mirabilia solus : 20. Et benedictum nomen majestatis ejus in æternum : et replebitur majestate ejus om­ nis terra : fiat, fiat. 201 17· Let his name be blessed for evermore: his name continueth before the sun. 18. And in him shall all the tribes of the earth be blessed: all nations shall magnify him. 19. Blessed be the Lord the God of Israel, who alone doth wonderful things: 20. And blessed be the name of his majesty forever: and the whole earth shall be filled with his majesty : So be it. So be it. I. Give to the king the grace to judge justly, and grant to the son of David a righteous justice like Thine own. 3. “Monies'' This word is variously understood. Maldonatus understands it as if it were Undique ; and meaning: May peace be enjoyed everywhere, even on the mountains. Emma­ nuel Sa writes: Monies, id est, primores, seu projecti—the chief men or rulers. Malvenda : Monies, id est, totum regnum monti­ bus abundans—the whole kingdom abounding with mountains. It is in this way Bossuet, with Bellarmine and Menochius, explains the verse: Descendat de coelo pax et justitia, et super regnum Israeliticum requiescat—May peace and justice descend from heaven and rest upon the kingdom of Israel. Lastly, Mariana, and with him Tirinus, says: Montes, ubi scilicet solent esse latrones et ferœ—Mountains, that is, where robbers and wild beasts are wont to be. This last interpretation, as Lallemant thinks, seems to be the most probable. Hence the sense would be : May the mountains and the hills receive peace for the good of the people, that is: may even the people of the mountains, who are usually fierce and turbulent, taste the sweetness of peace and enjoy the fruits of the justice of the prince. 5. "Ante lunam." Translation of St. Jerome: Ultra lunam— Beyond the moon. That is: His kingdom shall endure as long as the sun and the moon, and even beyond that. 6. "Vellus." About this word there is a great diversity of opinion. Malvenda, Bellarminc, Menochius, Tirinus, etc., un­ derstand by it the fleece, or skin covered with wool, upon which Gedeon asked that all the dew that fell from heaven might be collected (Judges, vi. 37). Others, as Maldonatus, Mariana, Bossuet, Mattei, with Mark Marino, and Father Lallemant, arc 202 Thursday at Matins. of opinion that the word Vellus here means something cut or shorn; hence Lallemant translates the passage thus: His com­ ing to the throne will be like a rain that waters a meadow newly mown. But the first interpretation agrees better with that of St. Ambrose, Rupertus, and Procopius, who understand by the fleece the Mother of God, and by the dew the divine Word, who came down gently as the dew into the womb of the Virgin Mary, by the operation of the Holy Ghost. Moreover, the verse taken in this sense, has a better connection with the fol­ lowing: Orietur in diebus ejus justitia et abundantia pacis—In his days shall justice spring up, and abundance of peace. This is certainly to be understood of the coming of the Mcssias.1 7. "In diebus ejus." Under his reign. "Donec auferatur luna." This happy state will last till the end of the world. 8. "A flumine." St. Augustine, Theodoret, etc., understand by the river, the Jordan, because it was there, at the baptism of Jesus Christ, the eternal Father’s voice was heard saying: Hie est Filius meus dilectus, in quo mihi complacui—This is my be­ loved Son in whom I am well pleased {Matt. iii. 17). 9. "Terram lingent." Shall lick the earth, that is, shall bow down to kiss the earth that is under his feet. 10. " Reges Tharsis, et insuice.” The kings of India and the inhabitants of the isles. 11. These verses, from verse 5th, can apply only to Jesus Christ. 12. "Pauperem." The weak, or the feeble.3 13. "Parcet.” According to the Chaldee : Miserebitur—He will have compassion. 1 Let us add to these authorities the authority of St. Bernard, who {De Laud. Virg. Matris, s. 2) thus applies this verse: “ Descendet sicut pluvia in vellus." The Son of God at first descended into the womb of the Blessed Virgin without show and noise, like gentle dew on pure wool; but afterwards as an abundant rain: “ Et sicut stillicidia super terram," he spread over the whole earth with show and noise; namely, the show of miracles and the sound of the voices of the preachers of the Gospel. - By “Pauperem "—Poor, Bellarmine understands the human race after its fall, despoiled of all its goods, and incapable of help from any creature. By “ A potente"—the Powerful, he understands the devil, whose miserable slave man had become. Psalm V.—LXXII. of Psalter. 203 14. “Ex usuris.” According to the Chaldee: Ab oppressione —From oppression. “ A7 iniquitate.” And from iniquity, that is, from injustice. 15. "Vivet” He shall live, that is, his reign shall be ever­ lasting. "Vivet et dabitur ei.” According to the Hebrew: Vivet, et dabit ei. Hence Maldonatus thus interprets this pas­ sage: The poor delivered by him shall live, and out of grati­ tude will give him gold of Arabia. "Adorabunt de ipso.” St. Jerome translates: Orabunt de eo. These words are thus com­ mented upon by Emmanuel Sa: De eo, id est, pro eo. The people will continually pray for him and for the prosperity of his kingdom.1 16. "Firmamentum.” The Hebrew text, St. Jerome, Bellar­ mine, Mattei, Lallemant, and all the interpreters of the Com­ pilation of Venice, attest that Firmanient uni is put here for Frumentum; and this is the explanation that is given : There will be such an abundance of wheat upon earth, and even on the summits of the mountains, that its fruits will rise above Lebanon, that is, the cars will rise higher than the cedars of Lebanon ; and the inhabitants of the city of God, which is the Church, shall flourish or spring up like the herb of the held. 17. "Nomen ejus.” The name of this new king. "Ante soient.” According to the Hebrew: Coram sole; and as St. Jerome translates: Ultra solem. "Permanet.” According to St. Jerome, Menochius, Bossuet, etc., this verb is to be under­ stood in the future. Psalm V., which is Psalm LXXII. of the Psalter. This psalm describes the wretched happiness of the wicked and the blessed afflictions of the just, since the end of the one class will be very different from that of the other. We learn, hence, not to be astonished when we see the wicked prosper and the good afflicted.2 1 “ Adorabunt de ipso semper.” Bellarmine’s explanation is: Redempti ab ipso adorabunt Deum verum ex ipsius ritu, doctrina, et institutione, usque ad mundi consummationem—Those redeemed by Jesus Christ will adore the true God according to Christ’s own rite, teaching, and institution. And Gaume translates: He shall always be adored on his own account. - The psalmist makes the man who is just, but poor and afflicted, speak: at first, he confesses that at the sight of the prosperity of the impious here below, of whom he gives a description, he was tempted 204 Thursday at Matins. 1. Quam bonus Israel Deus 1. How good is God to his, qui recto sunt corde’ Israel, to them that are of a * right heart.’ 2. Mei autem pene moti sunt 2. But my feet were almost pedes: pene effusi sunt gres­ moved : my steps had well nigh sus mei. slipped. 3. Quia zelavi super iniquos, 3. Because I had a zeal on pacem peccatorum videns. occasion of the wicked, seeing the prosperity of sinners. 4. Quia non est respectus 4. For there is no regard morti eorum: et firmamentum to their death : nor is there in plaga eorum. strength in their stripes. 5. In labore hominum non 5. They are not in the labor sunt, et cum hominibus non of men, neither shall they be flagellabuntur : scourged like other men : 6. Ideo tenuit eos superbia, 6. Therefore pride hath held operti sunt iniquitate et impie­ them fast, they are covered with their iniquity and their tate sua. wickedness. 7. Their iniquity hath come 7. Prodiit quasi ex adipe ini­ quitas eorum : transierunt in forth, as it were from fatness: they have passed into the af­ affectum cordis. fection of the heart. 8. They have thought and 8. Cogitaverunt, et locuti sunt nequitiam: iniquitatem spoken wickedness: they have spoken iniquity on high. in excelso locuti sunt. 9. They have set their mouth 9. Posuerunt in cœlum os suum : ct lingua eorum transi­ against heaven : and their tongue hath passed through vit in terra. the earth. 10. Therefore will my people 10. Ideo convertetur populus meus hic: et dies pleni inveni­ return here: and full days shall be found in them. entur in eis. 11. And they said : How doth 11. Et dixerunt: Quomodo scit Deus, et si est scientia in God know? and is there knowl­ edge in the Most High? excelso ? 12. Behold these are sinners, 12. Ecce ipsi peccatores, et abundantes in sæculo, obtinue­ and yet abounding in the world runt divitias. they have obtained riches. 13. Et dixi: Ergo sine causa 13. And I said : Then have I justificavi cor meum, et lavi in vain justified my heart, and inter innocentes manus meas : washed my hands among the innocent : to be worried, so much so that he was on the point of losing faith in divine Providence; but afterwards, in verse 15 and in the following verses, he acknowledges his wrong, humbles himself before God, and renders homage to his justice and his goodness; he concludes, verse 24, in expressing the liveliest sentiments of confidence and love. Psalm J'.—LXXII. oj Psalter. 14. Et fui flagellatus tota dic, ct castigatio mea in matu­ tinis. 15. Si dicebam : Narrabo sic : ccce nationem filiorum tuorum reprobavi. 16. Æstimabam ut cognosce­ rem hoc, labor est ante me: 17. Donec intrem in Sanctu­ arium Dei : et intelligam in novissimis eorum. 18. Verumtamen propter do­ los posuisti eis: dejecisti eos dum allevarentur. 19. Quomodo facti sunt in desolationem, subito defece­ runt : perierunt propter iniqui­ tatem suam. 20. Velut somnium surgentium Domine, in civitate tua imaginem ipsorum ad nihilum rediges. 21. Quia inflammatum est cor meum, et renes mei com­ mutati sunt : et ego ad nihilum redactus sum, ct nescivi. 22. Ut jumentum factus sum apud te : et ego semper tecum. 23. Tenuisti manum dexte­ ram meam: et in voluntate tua deduxisti me, et cum gloria suscepisti me. 24. Quid enim mihi est in cœlo? et a te quid volui super terram ? 25. Deficit caro mea, et cor meum : Deus cordis mei, et pars mea Deus in æternum. 26. Quia ccce, qui elongant s«< at te, peribunt: perdidisti 205 14. And I have been scourged all the day, and my chastise­ ment hath been in the morn­ ings. 15. If I said: I will speak thus: behold I should con­ demn the generation of thy • children. 16. I studied that I might know this thing, it is a labor in my sight : 17. Until I go into the sanc­ tuary of God : and understand concerning their last ends. 18. But indeed for deceits thou hast put it to them : when they were lifted up thou hast cast them down. 19. How are they brought to desolation, they have suddenly ceased to be : they have per­ ished by reason of their ini­ qui ty. 20. As the dream of them that awake, O Lord, so in thy city thou shalt bring their im­ age to nothing. 21. For my heart hath been inflamed, and my reins have been changed: and I am brought to nothing, and I knew not. 22. I am become as a beast before thee : and I am always with thee. 23. Thou hast held me by my right hand : and by thy will thou hast conducted me, and with thy glory thou hast re­ ceived me. 24. For what have I in heaven ? and besides thee what do I desire upon earth ? 25. For thee my flesh and my heart hath fainted away: thou art the God of my heart, and the God that is my portion forever. 26. For behold, they that go far from thee shall perish : thou 2O6 Thursday at Matins. omnes, qui fornicantur abs tc. 27. Mihi autcm adhærcre Deo bonum est: ponere in Domino Deo spem meam : 28. Ut annuntiem omnes prædicationes tuas, in portis filiæ Sion. hast destroyed all them that are disloyal to thee. 27. But it is good for me to stick close to my God, to put my hope in the Lord God : 28. That I may declare all thy praises, in the gates of the daughter of Sion. i. “Israel." To Israel, or towards the people of Israel. Father Lallemant has understc )d this name as if it were in the genitive; but in the Greek it is preceded by the article in the dative, and so in the Hebrew text, of which the sense is. Certe bonus est Deus Israeli—Truly, God is good to Israel. It is thus that Bossuet, with several others, explains it. 2. That is to say: My belief was almost shaken through the emotion that I felt. 3. “Super iniquos." St. Jerome’s translation is: Contra ini­ quos. “Pacem peccatorum videns."1 At seeing the peace in which sinners live on account of the prosperity which they enjoy, or to speak more correctly, which they hatter themselves that they enjoy. 4. “ Quia non est respectus morti eorum." St. Jerome trans­ lates : Quod non recogitaverint de morte sua—Because they have not reflected on their death. “ Et firmamentum in plaga eorum." This passage is obscure, and is differently explained by interpreters. The word Firmamentum presents the greatest difficulty; But Gordona observes that if the particle Non be repeated, by understanding El as Nec, the sense becomes easy. Thus: “ Nec est firmamentum in plaga eorum " hoc est: Si quod illis accidit malum, cito transit, leve est, et sine firmamento—Nor is there firmness in their wounds; that is, if any evil happens to them, it quickly passes, it is light and has no firmness. Hence the most natural explanation seems to be this: And in their wound, that is, when they feel themselves tormented by the fear of death, their affliction has no strength or firmness, and does not last long. 5. They are not in the travail of men, that is, they arc exempt from poverty, from fatigues, and from other evils that afflict the generality of men ; so that they are not scourged, that is, they do not suffer with other men. 1 Gau me has preferred the sense of the Vulgate Psalm V.—LXXII. of Psalter. 207 7. “ Prodiit quasi ex adipe iniquitas eorum." Their iniquity has been produced by fatness, that is, by the abundance of their good things of the earth. Such is the explanation of Menochius. “ Transierunt in affectum cordis." According to the Hebrew: Transierunt cogitationes cordis; that is : Omnia contingunt illis supra spem—They all have come to surpass their desires by obtaining more than they wished and hoped for. 8. They have meditated and uttered their wickedness, that is, they have employed their thoughts and their words to put in execution their wicked designs; and they have not been ashamed to publish their iniquity “ in excelso" as from a high place, to make it known to the whole world. 9. They have opened their mouth ever against heaven; that is. according to Bellarmine, against God and his saints, and they have not abstained either from employing their tongue on earth against men. Malvenda’s comment is: Quasi dicat : Fee Deo nec hominibus parcunt—As though he would say: They spare neither God nor man. 10. Wherefore my people shall turn and see that for these impious men, notwithstanding their iniquity, these are days full of worldly satisfaction. Such is the explanation of Bellarmine and Lallemant. 11. And the men of my people say: How can it be that God, in whom is the science or knowledge of all that comes to pass on earth, should know this; and it may be added, should per­ mit it? 12. “Abundantes in sceculo." According to the Hebrew : Pacifici scEculi. Behold these sinners abound in riches in this world, so that they are esteemed as those who enjoy peace on earth. 13. “Sine causa justificavi.” According to the Hebrew: Frustra mundavi. “Inter innocentes." That is, with the inno­ cent. 14. “ Flagellatus." Scourged, chastised ; that is, afflicted by the wicked. 15. St. Jerome’s translation: Et dixi: Si narravero sic, ecce generationem filiorum tuorum reliqui. The sense of the verse is: But afterwards I said: If I spoke thus, I should do wrong, 2O8 Thursday at Matins. and I should come to abandon the society of Thy children, that is, to disapprove of the religion of Thy faithful. 16. I thought to be able to understand this conduct of Thy Providence; but I perceived that my labor was vain. “Labor est ante me. I hat is, above my comprehension. 17. “In sanctuarium." According to Bossuet : In arcanum; or according to Malvenda: In sacratiora adyta. The sense of the verse is: Until, by means of prayer, I enter into the sanc­ tuary, that is, into the secret judgments of God ; and then I came to understand the end of sinners, and what will be the miserable end of their happiness here on earth. 18. “ Posuisti eis." Menochius says : Subintellige “ Mala,” ut habent aliqui textus greed—Here we must supply Mala, as being understood, which some of the Greek texts have. The sense, then, is: Nevertheless, because of the deceits which they em­ ploy to exalt themselves, Thou hast prepared punishment for them ; Thou hast caused their feet to fail them, and hast cast them down whilst they sought to raise themselves to power here on earth. 20. “Velut somnium surgentium." St. Jerome translates: Quasi somnium evigilantis. “ In civilale tua." According to Menochius: In superna civitate. That is: O Lord ! at the end of all things, these miserable men shall be afflicted, as those are afflicted who, after dreaming that they have come to a great fortune, find themselves on awaking in the same poverty as before; and whereas Thy faithful servants shall be honored, in Thy city of heaven, they on the contrary shall be excluded from it, and the great figure that they have made in the world will be brought to nothing. 21. “ Inflammatum est cor meum, et renes mei commutati sunt." According to the Septuagint: Leetatum est cor meum, et renes mei dilatati sunt ; and as Mattei says, the same version is found in St. Ambrose, as also in the ancient psalters. The passage is thus explained : Wherefore my heart was inflamed with joy and my reins were stirred with gladness, when I saw my fears vanish. “ Et ego ad nihilum redactus sum, et nescivi." And at the same time I was brought to naught, that is, I became aware of my own nothingness, of which I was before ignorant. 22. I confess that hitherto I have been like a beast of burden, not knowing the truth of my nothingness; and, therefore, Psalm VI.—LXXIII. of Psallor. 209 henceforth, I desire to be always united to Thee, who art my only good. 23. Thou hast held my right hand ; that is, Thou hast kept me up, so that I might not be lost; Thou hast led me to live according to Thy will, and Thou hast covered me with glory. 25. My flesh and my heart have failed, that is, can no longer resist the attraction of Thy love, which draws me to Thee; Thou art the God of my heart ; it is for Thee alone to possess it eternally; Thou alone must be my portion and all my good. 26. Those that withdraw from Thee will in the end perish ; for Thou justly sendest to perdition those that love other objects than Thee. It is thus that Menochius, Sa, Mariana, and Tirinus understand the expression: “ Qui fornicantur abs te." 1 27. My only good is to adhere and entirely unite myself to God, and to place in him all my hopes. 28. And thus I hope, one day, to publish Thy glories in Jeru­ salem, which is called the daughter of Jerusalem.i. 2 Psalm VI., which is Psalm LXXIII. of the Psalter. The Jewish people, submissive and humbled, weep over their cap­ tivity and the destruction of the temple; then, imploring Heaven to favor their religion and their kingdom, the children of Israel called to mind the many prodigies worked by God and the numerous benefits received from his bounty. Bellarmine and other interpreters think that there is question here of the persecution of Antiochus at the time of the Machabecs. This psalm may be used for asking God’s help in the persecutions that the Church suffers at the hands of her enemies. i. Ut quid Deus repulisti in finem : iratus est furor tuus super oves pascuæ tuæ? i. O God, why hast thou cast us off unto the end : why is thy wrath enkindled against the sheep of thy pasture ? 1 Λ metaphor frequently used in Scripture. It makes us understand that there exists between God and the soul of his servant a union similar to that of married persons; so that the soul that violates this happy union by giving way to an inordinate love of creatures, or to sin, especially to apostacy, becomes in reference to God like a spouse that has committed the sin of adultery. Sec Psalm cv. 37. a See Psalm ix. 14. H 210 Thursday at Matins. 2. Memor esto congrega­ 2. Remember thy congrega­ tionis tuæ, quam possedisti ab tion, which thou hast possessed initio. from the beginning. 3. Redemisti virgam heredi­ 3. The sceptre of thy inher­ tatis tuæ : mons Sion, in quo itance which thou hast re­ habitasti in eo. deemed : mount Sion in which thou hast dwelt. 4. Leva manus tuas in super­ 4. Lift up thy hands against bias eorum finem: quanta ma­ their pride unto the end: see lignatus est inimicus in sancto ! what things the enemy hath done wickedly in the sanctuary! 5. Et gloriati sunt qui ode­ 5. And they that hate thee runt te: in medio solemnitatis have made their boasts: in the tuæ. midst of thy solemnity. 6. Posuerunt signa sua, sig­ 6. They have set up their na: et non cognoverunt sicut ensigns for signs : and they knew not both in the going in exitu super summum. out, and on the highest top. 7. As with axes in a wood of 7. Quasi in silva lignorum securibus exciderunt januas trees, they have cut down at ejus in idipsum : in securi, et once the gates thereof: with axe and hatchet they have ascia dejecerunt eam. brought it down. 8. They have set fire to thy 8. Incenderunt igni Sanctu­ arium tuum: in terra pollue­ sanctuary: they have defiled runt tabernaculum nominis the dwelling place of thy name on the earth. tui. 9. They said in their heart, 9. Dixerunt in corde suo cognatio eorum simul: quies­ the whole kindred of them to­ cere faciamus omnes dies fes­ gether: Let us abolish all the festival days of God from the tos Dei a terra. land. 10. Our signs Ave have not 10. Signa nostra non vidi­ mus, jam non est Propheta : et seen, there is now no prophet: and he will know us no more. nos non cognoscet amplius. 11. How long, O God, shall 11. Usquequo Deus impro­ perabit inimicus: irritat adver­ the enemy reproach : is the sarius nomen tuum in finem? adversary to provoke thy name forever? 12. Ut quid avertis manum 12. Why dost thou turn away tuam, et dexteram tuam, de thy hand, and thy right hand medio sinu tuo in finem? out of the midst of thy bosom forever ? 13. Deus autem Rex noster 13. But God is our king be­ ante sæcula: operatus est sa­ fore ages: he hath wrought lutem in medio terræ. salvation in the midst of the earth. 14. Tu confirmasti in virtute 14. Thou by thy strength Psalm VI—IXXIII. of Psalter. tuamare: contribulasti capita draconum in aquis. 15. Tu confregisti capita dra­ conis: dedisti eum escam po­ pulis Æthiopum. 16. Tu dirupisti fontes, et torrentes : tu siccasti fluvios Ethan. 17. Tuus est dies, et tua est nox; tu fabricatus es auroram et solem. 18. Tu fecisti omnes termi­ nos terrae: aestatem et ver tu plasmasti ea. 19. Memor esto hujus, ini­ micus improperavit Domino: et populus insipiens incitavit nomen tuum. 20. Ne tradas bestiis animas conlîtentes tibi, et animas pau­ perum tuorum ne obliviscaris in finem. 21. Respice in testamentum tuum : quia repleti sunt, qui obscurati sunt terræ, domibus iniquitatum. 22. Ne avertatur humilis fac­ tus confusus: pauper et inops laudabunt nomen tuum. 23. Exurge Deus, judica cau­ sam tuam : memor esto impro­ periorum tuorum, eorum quæ ab insipiente sunt tota die. 24. Ne obliviscaris voces ini­ micorum tuorum : superbia eorum, qui te oderunt, ascen­ dit semper. 21 I didst make the sea firm: thou didst crush the heads of the dragons in the waters. 15. Thou hast broken the heads of the dragon : thou hast given him to be meat for the people of the Ethiopians. 16. Thou hast broken up the fountains and the torrents: thou hast dried up the Ethan rivers. 17. Thine is the day, and thine is the night: thou hast made the morning light and the sun. 18. Thou hast made all the borders of the earth: the sum­ mer and the spring were formed by thee. 19. Remember this, the ene­ my hath reproached the Lord : and a foolish people hath pro­ voked thy name. 20. Deliver not up to beasts the souls that confess to thee, and forget not to the end the souls of thy poor. 21. Have regard to thy cove­ nant : for they that are the ob­ scure of the earth, have been filled with dwellings of iniquity. 22. Let not the humble be turned away with confusion : the poor and needy shall praise thy name. 23. Arise, O God, judge thine own cause : remember thy re­ proaches with which the fool­ ish man hath reproached thee all the day. 24. Forget not the voices of thy enemies: the pride of them that hate thee ascendcth con­ tinually. 2. “Ab initio." Menochius understands by this the time when the people of Israel had no other king than God: Qua nullinn habuit regem ante te. 3. “ Virgam." According to St. Augustine, Theodoret, Sym- 2 12 Thursday at Matins. machus, Euthymius, Bellarmine, and Mattei : Sceptrum or Reg­ num. Explanation: Thou didst redeem the sceptre of Thy inheritance, that is, the kingdom of the Promised Land, by driving out the enemies that occupied it; there is Mount Sion, where Thou hast vouchsafed to dwell for our good. 4. Raise the hands of Thy dread power, to strike down en­ tirely their arrogance; Thou knowest how many evils this hos­ tile people has wrought in the holy place; that is, in the holy city, or in the holy Temple. 5. Those that hated Thee have gloried in their insults com­ mitted in the Temple when solemnities were offered to Thy name. “ In mediosolemnitatis tucc.” According to Menochius : Dum sacra solemnia peragerentur—Whilst the sacred solemni­ ties were going on. 6. “ Posuerunt signa sua, signa.” They have placed their signs, that is, their banners, on the summit of the Temple. “Et non cognoverunt.” According to St. Jerome, Theodoret, Tirinus, etc. : Neque curarunt quantus honor deberetur Templo tuo—And had no thought of how great honor was done to Thy Temple. “Sicut in exitu.” According to Mattei: As a com­ mon thoroughfare ; or, according to Lallemant : As the vilest place to be found in the whole city. 12. Why boldest Thou Thy hand afar off, and almost wholly idle, in Thy bounteous bosom, without pouring upon us Thy accustomed graces ? 13. “In medio terra.” Mazzocchi says that this is a Hebra­ ism, and that it means the same as In terra. 14. Here the psalmist begins to relate the wonders wrought in behalf of his people : By Thy virtue, or by Thy power, Thou didst make the sea firm and stable, after having divided it for the passage of the Hebrews; and Thou didst lay low, sub­ merged in those waters, the heads of the dragons, that is, the chiefs of the Egyptians; as is explained by Euthymius and other interpreters. 15. Thou didst break the pride of the dragon; that is, of this hostile people who, being sunk, was made by Thee the prey of the Ethiopians, who reaped the spoils. According to Malvenda and Menochius, by the Ethiopians are meant properly the Arabians who inhabit the shores of the Red Sea, and arc called Ethiopians in Scripture, Psalm VI,—LXXIII. of Psalter, 213 16. “ Dirupisti fontes et torrentes." According to Bellar­ mine: Dirupta petra, fecisti scaturire fontes ct torrentes—When Thy people passed through the desert, Thou, from a dry rock broken by Moses, didst cause to spring forth fountains and torrents of water. " Siccasti fluvios Ethan.” Thou didst dry up the river Ethan. Bellarmine, Menochius, Lallemant, and Panigarola understand here the river Jordan; but Mattei says that it is in vain to seek what is this river Ethan, and that this word is rather an adjective, which means Rapid. In fact, St. Jerome translates : Flumina fortia—Strong rivers. Bellarmine, Menochius, and Tirinus also give this meaning. Rotigni and Mattei say, however, with Bellarmine: Interpretes cceteri relin­ quere maluerunt ipsam vocem hebraicam non interpretatam— that is, they prefer to leave the word untranslated. 17. “ Tuns est dies, et tua est nox.” That is : Thou hast made both the day and the night. 18. “Æstatem et ver." By the summer and the spring is meant the whole year; because anciently, say the learned, the year was divided only in two parts; and in fact, according to the Hebrew, instead of “ Ver," it is Hyemem—Winter. 19. “ Hujus." Some refer this pronoun to what has gone before as if the psalmist said : O Lord ! remember this, namely, these works of Thine. But others more commonly, with Bel­ larmine, refer it to that which follows, in this sense: Have before Thy eyes what I am about to say to Thee. "Incitavit.” Has provoked or blasphemed. 20. “ Ne tradas bestiis animas confîten tes tibi.” Abandon not to the power of these wild beasts, as arc these our enemies, the lives of those that are faithful to Thee. 21. " Testamentum tnum." That is, the covenant that Thou hast made with our fathers. “ Qui obscurati sunt terra ” Ac­ cording to Bellarmine: Qui obscurati sunt in terra, viles et bar­ bari homines. “Iniquitatem," that is, Inique. Hence this inter­ pretation : Consider how these vile men have unjustly possessed themselves of our houses and of all our property. This second part of the verse is very obscure, as Mattei and others remark. 22. Permit not, O Lord ! that Thy people, after having been so humiliated, should be brought to confusion: they arc poor, arc needy; but raised up by Thee, they will know how to praise Thy name and to give Thee thanks. Th ursday a t Ma tins. 214 23. “ Causam /nam." This cause which is not only ours, but in truth Thy own. 24. “ Koces." The blasphemies. Psalm VII., which is Psalm LXXIV. of the Psalter. In this psalm a prayer is offered to God to hasten to the help of the good and the punishment of the wicked. Yet it is in some way a dia­ logue between God and his people who are in slavery. May the just here learn to reanimate their courage, and the wicked to tremble.1 1. CoNFiTEBiMURtibiDeus: confitebimur, et invocabimus nomen tuum. 2. Narrabimus mirabilia tua : cum accepero tempus, ego jus­ titias judicabo. 3. Liquefacta est terra, et omnes qui habitant in ea: ego confirmavi columnas ejus. 4. Dixi iniquis: Nolite ini­ que agere: et delinquentibus: Nolite exaltare cornu. 5. Nolite extollere in altum cornu vestrum : nolite loqui adversus Deum iniquitatem. 6. Quia neque ab Oriente : neque ab Occidente, neque a desertis montibus: quoniam Deus judex est. 7. Hunc humiliat, et hunc exaltat : quia calix in manu Domini vini meri plenus misto. 8. Et inclinavit ex hoc in hoc : vcrumtamen fæx ejus non est exinanita: bibent omnes peccatores terrae. 9. Ego autem annuntiabo in saeculum : cantabo Deo Jacob. 1. We will praise thee, Ο God : we will praise, and we will call upon thy name. 2. We will relate thy won­ drous works: when I shall take a time, I will judge jus­ tices. 3. The earth is melted, and all that dwell therein : I have established the pillars thereof. 4. I said to the wicked : Do not act wickedly : and to the sinners: Lift not up the horn. 5. Lift not up your horn on high : speak not iniquity against God. 6. For neither from the east, nor from the west, nor from the desert hills: for God is the judge. 7. One he putteth down, and another he lifteth up: for in the hand of the Lord there is a cup of strong wine full of mixture. 8. And he hath poured it out from this to that, but the dregs thereof are not emptied : all the sinners of the earth shall drink. 9. But I will declare for­ ever : I will sing to the God of Jacob. 1 According to Bellarminc and others it is a notice addressed to all men to induce them to lay aside pride in the expectation of God’s judgment, Psalm VII.—LXXIV of Psalter. 10. Et omnia cornua peccatorum confringam: et exaltabuntur cornua justi. 215 io. And I will break all the hornsof sinners : but the horns of the just shall be exalted. 2. “ Cunt accepero tonpus." That is : When the fitting time has come. (Here it is God that speaks). " Justitias judicabo.' Quodjustum est, decernam—What is just I will determine. This is the explanation of Tirinus with St. Jerome and Theodoret. 3. “Liquefacta est." St. Jerome translates: Dissolvetur. Then in the time of my vengeance the earth shall be dissolved, and all its inhabitants with it through the terror that they shall feel ; but I will again set up its columns, that is, its foundations, its solidity. This verse is obscure, and different interpretations are given of it. 4. (Some think that God continues to speak; but Lallemant with more probability says that it is the psalmist who speaks here). “Cornu." According to Bellarmine : Superbiam—Pride. 5. “Cornu vestrum." According to the Chaldee: Gloriam vestram—Do not take pride in your glory'. 6. “ Neque ab Oriente." . . . According to Bossuet and Mattei here should be supplied : Veniet vobis auxilium. The sense is : At the time of punishment there shall come to you no help, neither from the East nor from the West. . . . Others explain thus: In vain will you hope to fly for refuge in the East. . . . But the former explanation is more common, and pleases me better. “ Quoniam Deus judex est.” God himself being judge, no one can hinder the execution of his judgments. 7. “ Vini meri plenus misto." Full of pure wine, that is, of justice, and also, at the same time, of mixture, that is, of pity, so as to temper justice with mercy, as says St. Jerome (In Malach. iii.) 8. “Inclinavit." According to the Hebrew: Effudit, pro­ pinavit. From this cup thus *tern cred the Lord pours in turn one and the other on men, giving them at one time graces, at another punishments. “ Vcrumtamen fcex ejus non est exina­ nita ; bibent omnes peccatores terree." But let sinners know that the dregs, that is, the bitterest part of this cup, is not entirely emptied; the wicked shall all drink of it. Bellarmine remarks that for sinners the greater part of their pains, besides those of this life, is reserved for them on the Day of Judgment. jo, I will ever strive to repress and break down the pride of I* ■ • Thursday at Matins. 216 sinners; and will, on the other hand, publish the glory of the just, who shall be exalted. Psalm VIII., which is Psalm LXXV. of the Psalter. This psalm is a canticle of praise and thanksgiving which the Jews address to God for having aided them to be victorious over their ene­ mies. Some Fathers believe that it was composed after the victory gained over the Assyrians and the defeat of the army of Sennacherib (4 Kings, xix. 35), th * 1 title of it being according to the Vulgate: Can­ ticum ad Assyrios. But Grotius and Xavier Mattei think that David composed it after his victory over the Ammonites (2 Kings, x.), and that afterward Ezechias recited it after the defeat of the Assyrians. It may be used by Christians to thank God for having delivered them from their enemies. 1. Notus in Judæa Deus: in Israel magnum nomen ejus. 2. Et factus est in pace locus ejus : et habitatio ejus in Sion. 3. Ibi confregit potentias ar­ cuum, scutum, gladium et bel­ lum. 4. Illuminans tu mirabiliter a montibus æternis: turbati sunt omnes insipientes corde. 5. Dormierunt somnum suum : et nihil invenerunt omnes viri divitiarum in ma­ nibus suis. 6. Ab increpatione tua Deus Jacob, dormitaverunt qui as­ cenderunt equos. 7. Tu terribilis es, et quis resistet tibi ? ex tunc ira tua. 8. De cœlo auditum fecisti judicium : terra tremuit et quievit, 9. Cum exurgeret in judi­ cium Deus, ut salvos faceret omnes mansuetos terræ. 10. Quoniam cogitatio ho­ minis confitebitur tibi: et reliquiæ cogitationis diem fes­ tum agent tibi, 1. In Judea God is known: his name is great in Israel. 2. And his place is in peace : and his abode in Sion. 3. There hath he broken the powers of bows, the shield, the sword, and the battle. 4. Thou enlightenest won­ derfully from the everlasting hills: All the foolish of heart were troubled. 5. They have slept their sleep : and all the men of riches have found nothing in their hands. 6. At thy rebuke, O God of Jacob, they have all slumbered that mounted on horseback. 7. Thou art terrible, and who shall resist thee? from that time thy wrath. 8. Thou hast caused judg­ ment to be heard from heaven : the earth trembled and was still. 9. When God arose in judg­ ment, to save all the meek of the earth. 10. For the thought of man shall give praise to thee : and the remainders of the thought shall keep holiday to thee. Psalm VIII.—LXXV. of Psalter. 217 11. Vovete, et reddite Do­ 11. Vow ye, and pay to the mino Deo vestro : omnes qui in circuitu ejus affertis munera. Lord your God: all you that round about him bring pres­ ents. 12. To him that is terrible, even to him who taketh away the spirit of princes, to the terrible with the kings of the earth. 12. Terribili et ei qui aufert spiritum principum, terribili apud reges terræ. 2. “ In pace." According to the Hebrew: In Salem. The word Salem signifies Peace ; but here it denotes the city of Jerusalem. Lallemant with others has, therefore, well trans­ lated the verse : He has chosen his dwelling-place in Jerusa­ lem, and his habitation on the mountain of Sion. 3. He has broken : “ the powers of the bows,” that is, the bows of the hostile powers, and the shields, and the swords, and all the forces of their enemies who were making war. 4. “ A montibus esternisT Nearly all the modern interpreters read according to the Hebrew: A montibus prada or rapina ; and this agrees with the translation of St. Jerome: A montibus captivitatis. Whence it is thus explained : Thou, O Lord ! hast caused a marvellous light to shine forth from the mountains of plunder, that is, where our army seized on the spoils of the enemy. “ Turbati sunt omnes insipientes corde." St. Jerome’s translation is: Spoliati sunt superbi corde. The proud remained conquered and despoiled of everything. 5. These men, so proud of their power and of their riches, stricken by the sleep of death, have no longer found anything in their hands. This is the translation of Lallemant; but according to this sense I should prefer to render the verse thus: To the rich of the earth, at the hour of death, all the riches that they have possessed will seem like a drcam, since then they will find nothing any more in their hands. Others, however, following the Hebrew text, which instead of “ Divi­ tiarum" has Fortitudinis, explain the passage in a sense quite different, thus: They slept and on awaking they found no strength in their hands, that is, they saw that their strength was gone. Bossuet, quoting the translation of St. Jerome, in which we read the word Exercitus for Fortitudinis or Divi­ tiarum, gives still another interpretation : Parte exercitus casa, et somnum mortis dormiente, reliqui, conterriti, nec pugnare Thursday at Matins. 2 18 potuerunt. A part of the army being killed, the rest, seized with terror, were unable to fight anymore. I see no reason for departing from the first sense. The word Fortitudinis, given in the Hebrew, makes nothing against it; for men of the world regard riches as their strength. This fully accords with the Hebrew text. 6. By reason of Thy wrath, or of Thy chastisement, even those were smitten with death that thought themselves the strongest, because they were mounted on horseback. 7. "Ex tunc ira tua." According to Estius and others: Cum ira tua fuerit commota—When Thy anger is aroused. 8. "Judicium." The sentence of punishment launched against the enemy : " Terra tremuit, et quievit." The earth quaked with terror, and then at once there was calm. But according to the Hebrew, instead of "quievit" it is "siluit." That is: The inhabitants of the earth trembled and kept silence through terror. 9 “ Mansuetos." All those that are meek, that is, his humble servants. 10. This verse is obscure. Lallemant explains it thus : Hence Thy servants who have received mercies from Thee will never think of them without thanking and praising Thee for them ; and the memory thereof will cause them to celebrate feasts in Thy honor. But others more commonly, as Maldonatus, Malvenda, Grotius, Mariana, Rotigni, Mattei, etc., supported by the Hebrew text, which instead of the word " Cogitatio" gives Ira. explain it thus: For the fury of hostile man will cause us to praise Thy goodness and power on seeing his defeat ; and the remains of the enemy’s fury will serve Thee fora feast, since it will move us to celebrate a festival in Thy honor, in order to praise Thee and return Thee thanks. 12. " Qui aufert spiritum principum." Who takes away life from princes ; or, following this translation from the Hebrew : Qui coercet spiritum principum—Who subdues the pride of princes. Psalm IX., which is Psalm LXXVI. of the Psalter. According to a large number of interpreters, we have here the prayer that the captive people at Babylon offered up to God. However this may be, this psalm finds a natural place on the lips of those that are in Psalm IX,—LXXVI. of Psalter. 219 affliction, who aspire, as St. Augustine says, to leaving the exile of this earth in order to enter the heavenly country. 1. Voce mea ad Dominum clamavi : voce mea ad Deum, et intendit mihi. 2. In die tribulationis meæ Deum exquisivi, manibus meis nocte contra eum : et non sum deceptus. 3. Renuit consolari anima mea, memor fui Dei, et delec­ tatus sum, et exercitatus sum, et defecit spiritus meus. 4. Anticipaverunt vigilias oculi mei : turbatus sum, et non sum locutus. 5. Cogitavi dies antiquos: et annos æternos in mente habui. 6. Et meditatus sum nocte cum corde meo, et exercitabar, et scopebam spiritum meum. 7. Numquid in aeternum projiciet Deus: aut non appo­ net ut complacitior sit adhuc? 8. Aut in finem misericor­ diam suam abscindet, a gene­ ratione in generationem? 9. Aut obliviscetur mise­ reri Deus? aut continebit in ira sua misericordias suas? 10. Et dixi, Nunc cœpi : hæc mutatio dexteræ Excelsi. 11. Memor fui operum Do­ mini : quia memor ero ab ini­ tio mirabilium tuorum. 12. Et meditabor in omni­ bus operibus tuis: et in adin­ ventionibus tuis exercebor. 13. Deus in sancto via tua: quis Deus magnus sicut Deus noster? tu es Deus qui facis mirabilia. 1. I cried to the Lord with my voice : to God with my voice, and he gave ear to me. 2. In the day of my trouble I sought God, with my hands lifted up to him in the night: and I was not deceived. 3. My soul refused to be comforted, I remembered God, and was delighted, and was exercised : and my spirit swooned away. 4. My eyes prevented the watches : I was troubled, and I spoke not. 5. I thought upon the days of old : and I had in my mind the eternal years. 6. And I meditated in the night with my own heart, and I was exercised, and I swept my spirit. 7. Will God then cast off forever: or will he never be more favorable again ? 8. Or will he cut off his mercy forever, from genera­ tion to generation ? 9. Or will God forget to show mercy? or will he in his anger shut up his mercies? 10. And I said, Now have I begun : this is the change of the right hand of the most High. 11. I remembered the works of the Lord : for I will be mind­ ful of thy wonders from the beginning. 12. And I will meditate on all thy works: and will be em­ ployed in thy inventions. 13. Thy way, O God, is in the holy place: who is the great God 1 ike ou r God ? Thou art the God that dost wonders. 2 20 Thursday at Matins. 12. Xotam fecisti in popu> λ rtutem tuam : redemisti ' brachio tuo populum tuum, - ios Jacob, et Joseph. 5 Viderunt te aquæ Deus, vicerunt te aquæ: et timue-jnt. et turbatæ sunt abyssi. 16. Multitudo sonitus aqua­ rum : vocem dederunt nubes. 17. Etenim sagittæ tuæ transeunt: vox tonitrui tui in rota. 1S. Illuxerunt coruscationes tuæ orbi terræ : commota est et contremuit terra. 19. In mari via tua, et sem.tæ tuæ in aquis multis: et vestigia tua non cognoscentur. 20. Deduxisti sicut oves populum tuum, in manu Moysi et Aaron. 14. Thou hast made thy power known among the na­ tions : with thy arm thou hast redeemed thy people, the chil­ dren of Jacob and of Joseph. 15. The waters saw thee, O God, the waters saw thee : and they were afraid, and the depths were troubled. 16. Great was the noise of the waters : the clouds sent out a sound. 17. For thy arrows pass: the voice of thy thunder in a wheel. 18. Thy lightnings enlight­ ened the world : the earth shook and trembled. 19. Thy way is in the sea, and thy paths in many waters: and thy footsteps shall not be known. 20. Thou hast conducted thy people like sheep, by the hand of Moses and Aaron. i. "Intendit mihi." The literal translation of the Hebrew is : Aures mihi prœbuit ; or according to St. Jerome : Exaudivit me. 3. The following is the explanation of Lallcmant : My soul plunged in sorrow, refused all consolation : I remembered God, and this memory filled me with joy; but the thought of my evils made me fall again into despondency. Other interpreters, as Malvenda, Maldonatus, Rotigni, and Mattei, follow the Hebrew text, which instead of the word "Delectatus" gives Conturbatus. St. Jerome understands it in the same sense; we read in his commentary: Memor fui Dei, et conturbabar. Oui olim, quamvis afflictus, audito Dei nomine, respirabam, nunc, minis ejus territus, divini nominis recordatione conturbor. I remembered God, and was troubled. I who formerly, how­ ever much afflicted when I heard the name of God, would again breathe freely (or revive), now, terrified by his threats, am troubled at the recollection of the divine name. And so, following this interpretation of St. Jerome, which seems to be the one most received, the passage is explained thus : I rcmem- Psalm IX.—LXX VI. of Psalter. 22 I bered God, and instead of being consoled by his remembrance, I was thereby still more troubled. “ Exercitatus sum." St. Jerome translates thus: Loquebar in memetipso. The sense then of this latter part of the verse is: And speaking, com­ plaining, in myself, I remained anxious and restless through sadness, so that my spirit fainted within me. 4. My eyes looked forward to the dawn, that is, I passed the whole night without being able to sleep because of the trouble that I suffered, and without saying a word. 5. “ Annos atemos." St. Jerome translates : Annos saculorum —I thought of the ancient days, and I had in my mind the ages of the past. David recalled to his memory, in order to comfort himself, the graces and the favors that he had formerly received from God, and the benefits conferred upon his people. 6. “Et meditatus sum." According to the Hebrew: Re­ cordabar cantici mei ; or, following the translation of St. Jerome: Psalmorum meorum. At night I meditated in my heart the time when I sang canticles; and thus I exercised myself, and searched out my spirit, that is, I examined my con­ science. “ Scopebam." St. Augustine in his day read: Per­ scrutabar—I searched through. 7. "Non apponet ut complacitior sit adhuc?" Will he not show himself more appeased and propitious? Such is the sense that St. Jerome gives according to the Hebrew: Non repropitiabitur ultra? And thus also Bellarmine, Bossuet, etc., understand it. 10. “ Hcec mutatio." Some understand this change in respect to God, following the translation of St. Jerome, who renders the verse thus: Et dixi: Imbecillitas mea est hac: commutatio dextera Excelsi. That is: I said that my weakness, or my wickedness, is the cause of the change of the right hand of the Most High, who from being clement has changed so as to be­ come severe. But others, as Lallemant, with St. Augustine, understand the change to be wrought in the psalmist who speaks: " Et dixi : Nunc capi . . ." ; which is explained thus: I said that now I begin to breathe again by means of hope; or, according to others, I have now determined to change my life, and this change is the work of the right hand of the Most High, that is, of divine grace, dispellentis, writes St. Augustine. priorem nebulam et caliginem: of grace, which delivering me 222 Thursday at Matins. from the cloud of darkness in which I was before, draws me to himself with a new light. St. Antony, the abbot, enjoined, upon his disciples to repeat every morning, when renewing the good intention of giving themselves entirely to God, these words : Et dixi : Nunc cœpi. 11. “Quia." According to the Hebrew: Certe, quin etiam. And assuredly, I shall continue to remember the wonderful things which Thou, O my God, hast wrought since the begin­ ning of the world. 12. “In adinventionibus tuis exercebor." St. Jerome trans­ lates: Adinventiones tuas loquar. And Bossuet explains the passage thus : Sapientice tuce arcana, et ad salutem nostram excogitata consilia—I shall exercise myself in praising the loving inventions of Thy wisdom with a view to our salvation. 13. “In sancto via tua." Bossuet: Vice tuce sanetee. That is, following the explanation of Bossuet : Thy designs and Thy works are always in holiness. 14. “Redemisti." Thou hast redeemed or delivered Thy people from the hands of their enemies.1 15. Tne waters saw Thee, O God Almighty! they were stricken with terror, and out of reverence and awe they drew back to their abysses, that is, to their lowest depths. Bellarmine explains this of the waters of the Red Sea, which at the command of God divided to give a passage for the Hebrews. 1 “ Populum tuum, filios Jacob el Joseph." The name of Joseph is frequently found in the psalms, with or instead of the name of the Patriarch Jacob, as representing the entire people of God. Several reasons may be given for this: God as well as Jacob, had a particular affection for Joseph, and preferred him to his brethren on account of his virtue; besides, the right of primogeniture, of which Ruben had rendered himself unworthy, was given to the family of Joseph (1 Parai. vi.). and in the division of the promised land it formed two tribes in­ stead of one, those of Ephraim and Manasses, whom Jacob {Gen. xliii. 5) had adopted and raised to the rank of his own sons, in transferring the birthright of Manasses to Ephraim, lhe tribe of Ephraim was established in the centre, and for a long time it had the privilege of possessing at Silo the Tabernacle with the Ark of the Covenant, as may be seen in the following psalm. Moreover, Bellarmine says {Ps. Ixxix. 1) that Joseph, who had fed the people of Israel in Egypt, was looked upon as their chief. Psalm X,—LXXVII. of Psalter. 223 16. Then there was heard a great sound, that is, the great roaring of the waves of the sea, when they rushed on the Egyptians to overwhelm them ; the clouds also gave forth their voice, raining with fury on the enemies. 17. Lallemant translates: Thy lightnings flashed on all sides, and Thy thunderbolts broke up the wheels of the enemy’s chariots. But other interpreters render the sense better thus: The hailstones struck like arrows, and the voice of Thy thunder, that is, the thunder made a noise like that of a wheel creaking by reason of its rapid motion. “ In rota.” Bossuet says: Instar rotce rapide discurrentis. Thus also is it explained by Maldonatus and Mariana. 19. “ Vestigia tua non cognoscentur.' St. Jerome translates: Vestigia tua non sunt agnita. Thy traces, that is, those of Thy people who passed over dry shod, were not known by the enemy, who remained submerged. Psalm X., which is Psalm LXXVII. of the Psalter. This psalm recalls briefly all that the Lord has done for his people from the time of Moses till the days of David. The psalmist, while exalting the munificence of God, expresses his detestation of the ingrat­ itude of the Hebrews. 1. Attendite popule meus 1. Attend, O my people, to legem meam: inclinate aurem my law: incline your ears to vestram in verba oris mei. the words of my mouth. 2. Aperiam in parabolis os 2. I will open my mouth in meum : loquar propositiones parables: I will utter proposi­ ab initio. tions from the beginning. 3. Quanta audivimus, et cog3. How great things have we novimus ea: et patres nostri heard and known : and our narraverunt nobis. fathers have told us. 4. Non sunt occultata a filiis 4. They have not been hid eorum, in generatione altera. from their children, in another generation. 5. Narrantes laudes Domini, 5. Declaringthe praises of the et virtutes ejus, et mirabilia Lord, and his powers, and his ejus quæ fecit. wonders which he hath done. 6. Et suscitavit testimonium 6. And he set up a testimony in Jacob: et legem posuit in in Jacob: and made a law in Israel. Israel. 7. I low great things he com­ 7. Quanta mandavit patri­ bus nostris nota facere ea filiis manded our fathers, that they suis: ut cognoscat generatio should make the same known to their children ; that another altera. generation might know them. 224 Thursday at Matins. S. Filii qui nascentur, et exurgent, et narrabunt filiis suis : 9. Ut ponant in Deo spein suain, et non obliviscantur operum Dei: et mandata ejus exquirant. 10. Ne fiant sicut patres eo­ rum : generatio prava et exas­ perans : 11. Generatio, quæ non di­ rexit cor suum : et non est cre­ ditus cum Deo spiritus ejus. 12. Filii Ephrem intendentes et mittentes arcum: conversi sunt in die belli. 13. Non custodierunt testa­ mentum Dei : et in lege ejus noluerunt ambulare. 14. Et obliti sunt benefacto­ rum ejus, et mirabilium ejus, quæ ostendit eis. 15. Coram patribus eorum fecit mirabilia in terra Ægypti, in campo Taneos. 16. Interrupit mare, et per­ duxit eos: et statuit aquas quasi in utre. 17. Et deduxit eos in nube diei: et tota nocte in illumina­ tione ignis. 18. Interrupit petram in cre­ mo : et adaquavit eos velut in abvsso multa. * 19. Et eduxit aquam de pe­ tra : et deduxit tamquam flu­ mina aquas. 20. Et apposuerunt adhuc peccare ei: in iram excitave­ runt Excelsum in inaquoso. 21. Et tentaverunt Deum in cordibus suis : ut peterent es­ cas animabus suis. 8. The children that should be born, and should rise up, and declare them to their children. 9. That they may put their hope in God, and may not for­ get the works of God : and may seek his commandments. 10. That they may not be­ come like their fathers: a per­ verse and exasperating gene­ ration. 11. A generation that set not their heart aright : and whose spirit was not faithful to God. 12. The sons of Ephraim who bend and shoot with the bow: thev have turned back in the day of battle. 13. They kept not the cove­ nant of God : and in his law they would not walk. 14. And they forgot his bene­ fits, and his wonders that he had shown them. 15. Wonderful things did he do in the sight of their fathers, in the land of Egypt, in the field of Tanis. 16. He divided the sea and brought them through: and he made the waters to stand as in a vessel. 17. And he conducted them with a cloud by day : and all the night with a light of fire. 18. He struck the rock in the wilderness: and ghve them to drink, as out of the great deep. 19. He brought forth water out of the rock : and made streams run down as rivers. 20. And they added yet more sin against him : they provoked the Most High to wrath in the place without water. 21. And they tempted God in their hearts : by asking meat for their desires. Psalm X.—LXXVII. of Psalter. 22. Et male locuti sunt de Deo: dixerunt: Numquid po­ terit Deus parare mensam in deserto ? 23. Quoniam percussit pe­ tram, et fluxerunt aquæ, et torrentes inundaverunt. 24. Numquid et panem po­ terit dare, aut parare mensam populo suo? 25. Ideo audivit Dominus, et distidit: et ignis accensus est in Jacob, et ira ascendit in Israel. 26. Quia non crediderunt in Deo, nec speraverunt in salu­ tari ejus : 27. Et mandavit nubibus de­ super, et januas cœli aperuit. 28. Et pluit illis manna ad manducandum, et panem cœli dedit eis. 29. Panem Angelorum man­ ducavit homo: cibaria misit eis in abundantia. 30. Transtulit Austrum de cœlo : et induxit in virtute sua Africum. 31. Et pluit super eos sicut pulverem carnes: et sicut are­ nam maris volatilia pennata. 32. Et ceciderunt in medio castrorum eorum; circa taber­ nacula eorum. 33. Et manducaverunt et sa­ turati sunt nimis, et deside­ rium eorum attulit eis: non sunt fraudati a desiderio suo. 34. Adhuc escæ eorum erant in ore ipsorum : et ira Dei as­ cendit super eos. 35. Et occidit pingues eo­ rum, et electos Israel impe­ divit. 15 22. And they spoke ill of God: they said : Can God furnish a table in the wilderness? 23. Because he struck the rock, and the waters gushed out, and the streams over­ flowed. 24. Can he also give bread, or provide a table for his people? 25. Therefore the Lord heard, and was angry: and a fire was kindled against Jacob, and wrath came up against Israel. 26. Because they believed not in God, and trusted not in his salvation : 27. And he had commanded the clouds from above, and had opened the doors of heaven. 28. And had rained down manna upon them to eat and had given them the bread of heaven. 29. Man eat the bread of angels: he sent them provi­ sions in abundance. 30. He removed the south­ wind from heaven: and by his power brought in the south­ west wind. 31. And he rained upon them flesh as dust: and feathered fowls like as the sand of the sea. 32. And they fell in the midst of their camp: round about their pavilions. 33. So they did eat, and were filled exceedingly, and he gave them their desire : they were not defrauded of that which they craved. 34. As yet their meat was in their mouth : and the wrath of God came upon them. 35. And he slew the fat ones amongst them, and brought down the chosen men of Israel 226 Thursday at Matins. 36. In omnibus his peccave­ runt adhuc: et non credide­ runt in mirabilibus ejus. 37. Et defecerunt in vanitate dies eorum : et anni eorum cum festinatione. 38. Cum occideret cos, quae­ rebant eum: ct revertebantur, et diluculo veniebant ad eum. 39. Et rememorati sunt quia Deus adjutor est eorum : et Deus excelsus redemptor eo­ rum est. 40. Et dilexerunt eum in ore suo, et lingua sua mentiti sunt ei : 41. Cor autem eorum non erat rectum cum eo: nec fide­ les habiti sunt in testamento ejus : 42. Ipse autem et misericors, ct propitius fiet peccatis eo­ rum : et non disperdet eos. 43. Et abundavit ut averteret iram suam : et non accendit omr.em iram suam: 44. Et recordatus est quia caro sunt: spiritus vadens, et non rediens. 45· Quoties exacerbaverunt eum in deserto, in iram conci­ taverunt cum in inaquoso? 46. Et conversi sunt, et len­ taverunt Deum : ct sanctum Israel exacerbaverunt. 47. Non sunt recordati ma­ nus ejus, die qua redemit eos de manu tribulantis. 45. Sicut posuit in Ægypto signa sua; et prodigia sua in campo Taneos. 49. Et convertit in sangui­ nem flumina eorum, et imbres eorum, ne biberent. 50. Misit in eos cœnomy- 36. In all these things they sinned still : and they believed not for his wondrous works. 37. And their days were con­ sumed in vanity: and their years in haste. 38. When he slew them, then they sought him : and they re­ turned, and came to him early in the morning. 39. And they remembered that God was their helper: and the most High God their re­ deemer. 40. And they loved him with their mouth, and with their tongue they lied unto him : 41. But their heart was not right with him : nor were they counted faithful in his cove­ nant. 42. But he is merciful, and will forgive their sins : and will not destroy them. 43. And many a time did he turn away his anger: and did not kindle all his wrath. 44. And he remembered that they are flesh: a wind that goeth and returneth not. 45. How often did they pro­ voke him in the desert, and move him to wrath in the place without water? 46. And they turned back and tempted God : and grieved the Holy One of Israel. 47. They remembered not his hand, in the day that he re­ deemed them from the hand of him that afflicted them, 48. How he wrought his signs in Egypt, and his wonders in the field of Tanis. 49. And he turned their rivers into blood, and their showers that they might not drink. 50. He sent amongst them Psalm X.—LXXVH. of Psalter, iam, et comedit cos : et ranam, ct disperdidit eos. 51. Et dedit ærugini fructus eorum: ct labores eorum lo­ custae. 52. Et occidit in grandine vineas eorum : et moros eorum in pruina. 53. Et tradidit grandini ju­ menta eorum : et possessionem eorum igni. 54. Misit in eos iram indig­ nationis suæ: indignationem, et iram, ct tribulationem, im­ missiones per angelos malos. 55. Viam fecit scmitæ iræ suæ, non pepercit a morte ani­ mabus eorum: et jumenta eo­ rum in morte conclusit. 56. Et percussit omne pri­ mogenitum in terra Ægypti : primitias omnis laboris eorum in tabernaculis Cham. 57. Et abstulit sicut oves po­ pulum suum : et perduxit eos tamquam gregem in deserto. 58. Et deduxit eos in spe, et non timuerunt: et inimicos eorum operuit mare. 59. Et induxit eos in montem sanctificationis suæ, montem, quem acquisivit dextera ejus. 60. Et ejecit a facie eorum gentes ct sorte divisit eis ter­ ram in funiculo distributionis. 61. Et habitare fecit in taber­ naculis eorum tribus Israel. 62. Et tentaverunt, et exa­ cerbaverunt Deum excelsum: et testimonia ejus non custodi­ erunt. 227 divers sort of flies, which de­ voured them: and frogs which destroyed them. 51. And he gave up their fruits to the blast : and their labors to the locust. 52. And he destroyed their vineyards with hail: and their mulberry-trees with hoar frost. 53. And he gave up their cattle to the hail: and their stock to the fire. 54. And he sent upon them the wrath of his indignation indignation and wrath and trouble : which he sent by evil angels. 55. He made a way for a path to his anger, he spared not their souls from death, and their cattle he shut up in death. 56. And he killed all the first­ born in the land of Egyt : the first-fruits of all their labor in the tabernacles of Cham. 57. And he took away his own people as sheep: and guided them in the wilderness like a flock. 58. And he brought them out in hope, and they feared not: and the sea overwhelmed their enemies. 59. And he brought them into the mountain of his sanctuarv, the mountain which his right hand had purchased. 60. And he cast out the Gen­ tiles before them : and by lot divided to them their land by a line of distribution. 61. And he made the tribes of Israel to dwell in their taber­ nacles. 62. Yet they tempted, and provoked the most high God : and they kept not his testi­ monies, 228 Thursday at Matins. 63. Et averterunt se, et non servaverunt pactum: quemad­ modum patres eorum, conversi sunt in arcum pravum. 64. In iram concitaverunt eum in collibus suis: et in sculptilibus suis ad aemulatio­ nem eum provocaverunt. 65. Audivit Deus, et sprevit: et ad nihilum redegit valde Israel. 66. Et repulit tabernaculum Silo, tabernaculum suum, ubi habitavit in hominibus. 67. Et tradidit in captivita­ tem virtutem eorum : et pul­ chritudinem eorum in manus inimici. 68. Et conclusit in gladio po­ pulum suum: et hereditatem suam sprevit. 69. Juvenes eorum comedit ignis: et virgines eorum non sunt lamentatae. 70. Sacerdotes eorum in gla­ dio ceciderunt: et viduae eo­ rum non plorabantur. 71. Et excitatus est tamquam dormiens Dominus, tamquam potens crapulatus a vino. 72. Et percussit inimicos suos in posteriora: opprobri­ um sempiternum dedit illis. 73. Et repulit tabernaculum Joseph : et tribum Ephrem non elegit : 74. Sed elegit tribum Juda, montem Sion quem dilexit. 75. Et ædificavit sicut uni­ cornium sanctificium suum in terra, quam fundavit in saecula. 76. Et elegit David servum suum, et sustulit eum de gre- 63. And they turned away, and kept not the covenant : even like their fathers they were turned aside as a crooked bow. 64. They provoked him to anger on their hills: and moved him to jealousy with their graven things. 65. God heard and despised them: and he reduced Israel exceedingly as it were to noth­ ing. 66. And he put away the tabernacle of Silo, his taber­ nacle where he dwelt among men. 67. And he delivered their strength into captivity: and their beauty into the hands of the enemy. 68. And he shut up his peo­ ple under the sword: and he despised his inheritance. 69. Fire consumed their young men : and their maidens were not lamented. 70. Their priests fell by the sword: and their widows did not mourn. 71. And the Lord was awaked as one out of sleep, and like a mighty man that hath been surfeited with wine. 72. And he smote his ene­ mies on the hinder parts: he put them to an everlasting re­ proach. 73. And he rejected the ta­ bernacle of Joseph : and chose not the tribe of Ephraim : 74. But he chose the tribe of Juda, mount Sion which he loved. 75. And he built his sanc­ tuary as of unicorns, in the land which he founded forever 76. And he chose his servant David, and took him from his Psalm X.—LXXVXI. of /'sailer. gibus ovium : de post fœtantes accepit eum, 77. Pascere Jacob servum suum, et Israel hereditatem suam : 78. Et pavit cos in innocen­ tia cordis sui : et in intellecti­ bus manuum suarum deduxit eos. 229 flocks of sheep: he brought him from following the ewes great with young, 77. To feed Jacob his servant, and Israel his inheritance. 78. And he fed them in the innocence of his heart: and conducted them by the skil­ fulness of his hands. 1. “ Legem meam." My precepts, or my teaching. 2. "In parabolis." The learned Mazzochi (Spicil. Bibl. in Num. xxiii. 7) says, that in Scripture the word Parabola is used for every kind of poetical composition ; whence it is explained : I will open my mouth to sing in verse. "Loquar propositiones ab initio." St. Jerome translates: Loquar an ig mata antiqua— I will speak ancient enigmas. This agrees with the Gospel of St. Matthew (xiii. 35), in which we read : Eructabo abscondita a constitutione mundi—I will utter things hidden from the founo dation of the world : I will declare unto you the mysteries of ancient deeds, come to pass since the beginning of the world. 3. "Quanta audivimus." St. Jerome translates: Orne audi­ vimus. 6. “ Suscitavit." St. Jerome translates: Statuit—He estab­ lished. "In Jacob, ... In Israel." Among the posterity of Jacob. 7. "Quanta." According to the Hebrew : Qua—Which. 10. "Prava et exasperans." According to the Hebrew: Amara et rebellis ; or, following the translation of St. Jerome: Declinans et provocans—Inconstant and irritating. 11. "Non est creditus cum Deo." St. Jerome has: Non credi­ dit Deo—Believe not God. 12. " Filii Ephrem." The tribe of Ephraim.1 1 Bellarmine adds here a useful remark: David in mentioning the tribe of Ephraim means all the Israelites; it was the most powerful after the tribe of Juda, anil in Scripture most frequently reproaches are addressed to the tribe of Ephraim, and praises to the tribe of Juda. Hence it is that the afflictions of the entire people are represented under the name of Ephraim rather than that of the other tribes; and towards the end of the psalm, v. 73, 74, the tribe of Juda is chosen in preference of that of Ephraim. See the Prophet Osee. Moreover, in 230 Thursday at Matins. 15. “ Tancos.” Tanis, the capital city of Lower Egypt (Me­ nochius). 16. " Quasi in utre.” According to the Hebrew: Quasi cu­ mulum ; or, according to St. Jerome : Quasi acervum—up high in a heap. 17. “Dici, ... In illuminatione.” St. Jerome translates: Pre dtem ... In lumine. The Lord went before them to show the way by day in a pillar of cloud, and by night in a pillar of fire QExod. xiii. 21). 18. “Adaquavit.” According to the Hebrew: Potum dedit. " Vdut in abysso multa.” Menochius explains: Ac si essent ad ripam profundissimi fluminis—As though they were on the bank of a deep river. 20. "Apaosuerunt adhuc peccare.” According to the Hebrew : Iterum peccaverunt ; or, according to the translation of St. Jerome: Addiderunt ultra peccare. "In- inaquosa.” Accord­ ing to the Chaldee : In arido deserto. 21. In the psalm of the invitatorium, verse 4, is explained what we read here. The Hebrews in asking of God for bread and flesh, in the midst of the desert (Exod. xvi. 3; Num. xi. 4), wished to tempt him in order to see by this experiment whether he were really able to provide them with such food in a place deprived of everything. 22. "Parare mensam.” Prepare for us a table such as we desire. 25. "Distulit.” Mattei interprets: Distulit implere—He de­ layed to fulfil his promises; but it appears to me better to say : He suspended the course of his benefits to those ungrateful men. "Jacob . . . Israel.” The posterity of Jacob. 27. “ Januas cœli aperuit.” This is said to show the abund­ ance of manna that came down from heaven. 28. “Manna.” Bellarmine says that this name comes from the wonder excited in the people when they saw the earth cov­ ered with this extraordinary food, spread over the ground like hoar-frost, and said to one another: Matt Hu? which signifies: the tribe of Ephraim was situated the town of Silo, which for a long time had the privilege of possessing the holy Tabernacle, a favor of which it was afterwards deprived as is related in verse 66. See note to preceding psalm, v. 14. Psalm X.—LXXVII. of Psalter. 231 Quid est hoc—What is this? (Exod. xvi. 15). The same author adds that manna was the seed of the coriander. “ Panent cœli." The manna was thus called, because it came from heaven or from the atmosphere. 29. “ Panem angelorum." It was thus called, because it was formed by the operation of the angels. 30. According to the interpretation of Lallemant, the Lord caused the Auster or east wind to cease, and made the Africus or south wind blow in its place. But Bellarmine remarks that the east wind, Auster (or Eurus), denoted in the Hebrew text is not opposed to the Africus, but is rather next to it and united with it. Hence Thcodoret, Euthymius, and others, do not give to the word Transtulit the sense of Cessare fecit—Made to cease ; but that of Flare jussit—Commanded to blow; as if it were said, following the explanation of St. Augustine : Trans­ tulit de cœlesti thesauro, et emisit in terram—So that God or­ dained that these two winds together should bring the quails in the desert. 34. “ Ascendit." The same expression as in verse 25. When the fire of anger is great, its flame rises on high. 35. “Pingues eorum.” Bellarmine understands by this : The most voluptuous; Lallemant: The strongest. “ Electos Israel impedivit." This means, according to Lallemant, that he struck with death the choice or the pick of their youth ; and, according to Bellarmine, that the strongest among them were by God prevented from escaping death. 36. “ Non crediderunt in mirabilibus ejus." Such wonders could not induce them to fear the Lord and trust in him. 37. They consumed uselessly their days in the desert; and their years were shortened. 40. They promised to love him; but this promise was only in their mouth, on their tongue, and they thus lied to God. 42. “ Non disperdet cos." God, who is always compassionate towards others, notwithstanding their sins, would not utterly destroy all his people as they deserved. 44 God remembers, that is, he considers that these sinners are men of flesh, weak, and filled with misery, whose life is as a passing wind that lasts but a short time, which comes and goes but does not return. Thus the young man passes on to old age, but does not return to youth. Thursday ai 71/a fins. 47· "De manu tribulantis." From the hand of their enemy, Pharao, who oppressed them. 47. “ Taneos." (See verse 15.) 49. " In sanguinem. Into the color of blood. 11 Flumina." Bellarmine says that by these rivers are to be understood the different branches of the Nile which run through Egypt. >lIm­ bres. 1 his properly is not rain, of which there is hardly any in that country, but every kind of water, especially the over­ flowing of the Nile {Exod. vii. 20). 50. " Cœnomyiam {Exod. viii. 24). It is a question whether this should be written Cœnomyia, the common fly, or Cynomyia, the dog-fly. The Vulgate has the first, but the Greek more commonly prefers the second ; St. Jerome varies. 51. "Ærugini." To the rust. Caterpillars and locusts, ac­ cording to St. Jerome’s explanation, devour the herbs like rust or mildew {Exod. x. .13). 52. "Moros." St. Jerome translates: Sycomoros ; and St. Gregory makes this remark : Sycomorus, quippe ficus fatua dici­ tur. The word Sycamore, etymologically, meaning a foolish fig {Mor. 1. 27, c. 27). "In pruina." Mattei says that the Hebrew word signifies here great hail-stones. 53· " Igni." By this fire, Mattei understands with prob­ ability, frost; which also burns the fields. He does this to avoid introducing another plague of Egypt, that of fire, of which Moses makes no mention.1 56. "Primitias omnis laboris eorum." Men labor hard to bring up their first-born, and for this reason they arc called the first-fruits of their labors. “ In tabernaculum Cham!' It was the descendants of Cham, son of Noe, who peopled Egypt after the deluge. 57. It is thus, says the psalmist, that God delivered his people from the slavery of Egypt. ’ Nevertheless, we find for the seventh plague the hail mixed with fire from heaven: Grando et ignis mista pariter ferebantur—The hail and the fire mixed with it drove on together {Exod. ix. 24). This is more explicit elsewhere: Quod enim mirabile erat, in aqua, qua om­ nia exstinguit, plus ignis valebat . . . Nix autem et glacies sustinebant vim ignis—And which was wonderful, in water which extinguisheth all things, the fire had more force . . . Snow and ice endured the force of fire {Wisd. xvi. 17-22). Psalm X.—LXXVII. of Psalter. 233 58. He led the Israelites full of confidence and without fear, because their enemies were now sunk in the Red Sea; and thus their slavery was at an end. 59. “ In montem sanctificationis suce." This, as Bellarmine explains, signifies the Promised Land; a mountain, that is. a mountainous land, which God had chosen for himself to be there honored by his people; a mountain, or land, which he had acquired by his own right hand; having wrought so many miracles to help the Israelites in conquering and driving out the idolaters who inhabited it. 60. “ Gentes." The hostile nations, or the Chanaanites, who inhabited the land. “ In funicula distributionis." The lands were measured with cords, according to the custom of those times, to be then distributed by lots to the families of the Israelites. 66. “ Silo." A town of the tribe of Ephraim, where abode for some time the Ark of the Covenant, which God caused to be made in the desert, and where the Lord in some sense dwelt amongst men ; since it was thence he gave to them his answers. 67. “ Virtutem eorum et pulchritudinem eorum." The strength and the glory of the people of Israel was the holy Ark, as Me­ nochius, Lallemant, and Bossuet, with St. Augustine, explain: God permitted that it should become the spoil of the enemy, namely, of the Philistines (1 Kings, iv. 11). 68. He suffered, moreover, that his people should be encom­ passed on all sides by the swords of their enemies ; and thus he had to despise that people whom he had chosen as his heritage; that is, to be to him a peculiar and special people. 69. "Ignis." The fire of war, or rather of the divine wrath 1 Lamentatcc." Some explain this word in an active sense; but Bellarmine, Lallemant, and Mattei think with more reason that it should be taken in the passive sense ; thus the meaning is: After the death of the young men, the young maidens whom they were to marry had no one to lament their sad lot ; because in the general massacre every one had to bewail the losses in his own family, rather than those of others; and this explana­ tion agrees well with the Hebrew text, which St. Jerome ren­ ders thus : Virgines ejus (populi} nemo luxit No one mourned the virgins of the people. 70. “ Sacerdotes eorum." Ophni et Phinees, the sons of Heli 234 7 hursday at Matins. (i Kings, iv. n). “Non plorabantur." St. Jerome translates: Non sunt fletœ. None consoled nor even pitied them, because all were occupied with weeping the death of their own relatives. 71. But at last the Lord awoke, as wakes up a strong warrior who, heavy with wine, has fallen into a deep sleep. This is the interpretation given by Bellarmine, Menochius, Gordona, and Lallemant; they say that God when he does not punish the wicked seems to sleep a deep sleep. But Mattei justly remarks that the parallel of a drunken man waking up from sleep is ill becoming to God ; and he adds that the verse contains not one bet two similes ; the first is that of the awaking ‘“Excitatus est tamquam dormiens ;" the second is that of the return that God makes against his enemies, like a mighty warrior, strength­ ened and whetted for fight by the wine that he has taken: Tamquam potens miles exhilaratus a vino ; this agrees with the Hebrew text, which is rendered by Ovans or Exhilaratus— Cheered or Refreshed, instead of “ Crapulatus." 72. “Inimicos suos." The Philistines. “In posteriora." That is: In secretiori parte natium (1 Kings, v. 6). God pun­ ished their pride by sores so disgraceful, that they were a per­ petual cause of shame to them. 73. “ Tabernaculum Joseph.” That is, the Tabernacle con­ taining the Ark of the Covenant, which was at Silo, a city of the tribe of Ephraim, son of Joseph.1 74. “Elegit tribum Juda, montem Sion, quern dilexit." He chose the tribe of Juda, to establish his Tabernacle, Mount Sion, preferring it to all other places in Juda. 75. And on this Mount Sion, that is, at Jerusalem, a land that he established to last forever, he built his sanctuary, firm and strong as the horn of the unicorn. Bellarmine says that Jerusalem, which was afterwards destroyed, is here a figure of the Church, which is to endure till the end of the world. Mattei adds that Mount Sion was compared to the unicorn because upon it was the Temple, which was the only temple of Judea. 77. God took David from the humble condition of a shepherd, to place in his hand the royal sceptre and the government of his people, composed of the children of his servant Jacob. 1 See notes to verses 12 and 66. Psalm XL—LXX VIIL of Psaller. 235 78. David governed this people with a right heart, and directed them with counsel and prudence in all the works that he did for their good.1 Psalm XL, which is Psalm LXXVIII. of the Psalter. This psalm shows us the miserable state of the Jewish people during the persecution of Antiochus Epiphanes, in the time of the Machabees. This at least is to be inferred from the first book of the Machabees. chapter vii, verse 17, in whichthe author cites the second verse of our psalm as a prophecy realized in his presence. But, according to St. Augustine, reference is here made to the persecutions that the Church suffered under the pagan emperors. 1. Deus, venerunt Gentes in hereditatem tuam, polluerunt templum sanctum tuum : po­ suerunt Jerusalem in pomo­ rum custodiam. 2. Posuerunt morticina ser­ vorum tuorum, escas volatili­ bus cœli : carnes sanctorum tuorum bestiis terrae. 1. O God, the heathens are come into thy inheritance, they have defiled thy holy temple: they have made Jerusalem as a place to keep fruit. 2. They have given the dead bodies of thy servants to be meat for the fowls of the air: the flesh of thy saints for the beasts of the earth. 3. They have poured out 3. Effuderunt sanguinem eo­ rum tamquam aquam in cir­ their blood as water, round cuitu Jerusalem : et non erat about Jerusalem : and there was none to bury them. qui sepeliret. 4. We are become a reproach 4. Facti sumus opprobrium vicinis nostris: subsannatio et to our neighbors: a scorn and illusio his, qui in circuitu nos­ derision to them that are round about us. tro sunt. 5. How long, O Lord, wilt 5. Usquequo Domine iras­ ceris in finem : accendetur vc- thou be angry forever: shall thy zeal be kindled like a fire? lut ignis zelus tuus? 6. Pour out thy wrath upon 6. Effunde iram tuam in Gentes, quæ te non noverunt: the nations that have not et in regna, quæ nomen tuum known thee: and upon the kingdoms that have not called non invocaverunt: upon thy name. 7. Because they have de­ 7. Quia comederunt Jacob: voured Jacob: and have laid et locum ejus desolaverunt. waste his place. 1 Bellarmine observes that this eulogium is applicable to David only in a limited sense; but it is perfectly verified in him of whom David was the figure, Jesus Christ, the King of future ages and the Good Shepherd of the flock of his faithful. 236 Thursday at Matins. 8. Ne memineris iniquitatum nostrarum antiquarum, cito an­ ticipent nos misericordiae tuae : quia pauperes facti sumus ni­ mis. 9. Adjuva nos Deus salutaris noster: et propter gloriam no­ minis tui Domine libera nos: et propitius esto peccatis nos­ tris, propter nomen tuum : 10. Ne forte dicant in Genti­ bus: Ubi est Deus eorum? et innotescat in nationibus coram oculis nostris. 11. Ultio sanguinis servorum tuorum, qui effusus est : intro­ eat in conspectu tuo gemitus compeditorum. 12. Secundum magnitudi­ nem brachii tui, posside filios mortificatorum. 13. Et redde vicinis nostris septuplum in sinu eorum : im­ properium ipsorum, quod ex­ probraverunt tibi Domine. 14. Nos autem populus tuus, et oves pascuae tuæ, confitebi­ mur tibi in saeculum : 15. In generationem et ge­ nerationem annuntiabimus lau­ dem tuam. 8. Remember not our former iniquities, let thy mercies speedily prevent us: for we are become exceeding poor. 9. Help us, O God, our Sav­ iour: and for the glory of thy name, O Lord, deliver us : and forgive us our sins for thy names sake. 10. Lest they should say among the Gentiles: Where is their God? And let him be made known among the na­ tions before our eyes, 11. By the revenging the blood of thy servants, which hath been shed : let the sigh­ ing of the prisoners come in before thee: 12. According to the great­ ness of thy arm, take posses­ sion of the children of them that have been put to death. 13. And render to our neigh­ bors seven-fold in their bosom : the reproach wherewith they have reproached thee, O Lord. 14. But we thy people, and the sheep of thy pasture, will give thanks to thee forever: 15. We will show forth thy praise, unto all generations. I. "In hereditatem tuam." Against Thy people, that is, Thy inheritance. “ In pomorum custodiam." St. Jerome translates : In acervos lapidum—They have made of it heaps of stone. In the first book of the Machabecs, we read as follows: Accepit spolia civitatis, et succendit eam igni, et destruxit domos ejus, et muros ejus in circuitu ... Et Jerusalem non habitabatur, sed erat sicut desertum—He took the spoils of the city and burnt it with fire, and threw down the houses thereof round about . . . And Jerusalem was not inhabited, but was like a desert (1 Mach. i. 33 ; iii. 45). 4. “ Oui in circuitu nostro sunt." Namely, the Moabites, the Edomites, the Ammonites, and other Gentiles. Psalm XII.—LXXIX. of Psalter. 237 5. "In finem.” According to the Hebrew and Chaldee: In perpetuum. "Zelus.” Tirinus explains this to be: Indignatio —Indignation. "Velut ignis.” Like fire which is not extin­ guished till it has reduced everything to ashes, says Bellarniine: Qui crescere solet in immensum, et in cinerem omnia redigere. 7. “Jacob.” The children of Jacob, that is. Thy people. “Locum ejus.” Their country; or, according to the Hebrew, their Temple. 8. “Anticipent nos misericordice tuce” That is: Prevent by Thy mercy the ruin with which our enemies threaten us. 9. " Propter gloriam nominis tui . . . propter nomen tuum. ' Not for our merits, but for the glory of Thy name. "Libera nos.” Deliver us from the miseries in which we are. "Propi­ tius esto peccatis nostrisP Pardon us our sins which have drawn this persecution upon us. 10. ii. "Innotescat . . . Ultio sanguinis servorum tuorum." Let Thy justice be manifest to all, by avenging the blood of Thy servants. 12. "Posside filios.” Possess, that is, preserve the children who have escaped from slaughter. 13. “ Vicinis nostris." To those enemies who are our neigh­ bors. Some think that these arc Edomites and Philistines; some others, as Bellarmine, those that brought ruin upon Jeru­ salem under Antiochus, king of Syria. "Septuplum." Seven­ fold, or many times as much, or simply the double, expressing a complete retribution. "In sinu eorum.” In the centre of their hearts. Psalm XII,, which is Psalm LXXIX. oe the Psalter. We find in this psalm, according as we take it in the literal or the mystical sense, the prayer which the Jews who were prisoners addressed to God for their deliverance, or which the patriarchs offered up, that the Messias might put an end to the tyranny of the devil. 1. Qui regis Israel, intende: qui deducisvelut ovem Joseph, 2. Qui sedes super Cheruhim. manifestare coram Ephraim. Benjamin, et Manasse. 1. Give ear, O thou that rulest Israel: thou that leadest Joseph like a sheep. 2. Thou that sittest upon the cherubim, shine forth before Ephraim, Benjamin and Ma­ nasses. 238 Thursday at Matins. 3. Excita potentiam tuam, et 3. Stir up thy might, and veni, ut salvos facias nos. come to save. 4. Deus converte nos : et os­ 4. Convert us, O God : and tende faciem tuam, et salvi eri­ show us thy face, and we shall mus. be saved. 5. Domine Deus virtutum, 5. O Lord God of hosts, how quousque irasceris super ora­ long wilt thou be angry against tionem servi tui? the prayer of thy servant? 6. Cibabis nos pane lacry6. How long wilt thou feed marum: et potum dabit nobis us with the bread of tears : and in lacrymis in mensura? give us for our drink tears in measure ? 7. Posuisti nos in contradic­ 7. Thou hast made us to be tionem vicinis nostris: et ini­ a contradiction to our neigh­ mici nostri subsannaverunt bors: and our enemies have nos. scoffed at us. 8. Deus virtutum converte 8. O God of hosts, convert nos: et ostende faciem tuam, us : and show thy face : and we et salvi erimus. shall be saved. 9. Thou hast brought a vine­ 9. Vineam de Ægypto trans­ tulisti : ejecisti gentes, et plan­ yard out of Egypt : thou hast cast out the Gentiles and tasti eam. planted it. 10. Thou wast the guide of 10. Dux itineris fuisti in con­ spectu ejus: plantasti radices its journey in its sight: thou plantedst the roots thereof, ejus, et implevit terram. and it filled the land. 11. The shadow of it covered 11. Operuit montes umbra ejus: et arbusta ejus cedros the hills: and the branches thereof the cedars of God. Dei. 12. It stretched forth its 12. Extendit palmites suos usque ad mare: et usque ad branches unto the sea: and its boughs unto the river. flumen propagines ejus. 13. Why hast thou broken 13. Ut quid destruxisti ma­ ceriam ejus : et vindemiant eam down the hedge thereof : so omnes, qui praetergrediuntur that all they who pass by the viam ? way do pluck it ? 14. Exterminavit eam aper 14. The boar out of the wood de silva : et singularis ferus hath laid it waste : and a sin­ depastus est eam. gular wild beast hath devoured It. 15. Deus virtutum conver­ 15. Turn again, O God of tere : respice de cœlo, et vide, hosts: look down from heaven, et visita vineam istam. and see, and visit this vineyard. 16. Et perfice eam, quam 16. And perfect the same plantavit dextera tua : et super which thy right hand hath filium hominis, quem confir­ planted : and upon the son of masti tibi. man whom thou hast con­ firmed for thyself. Psalm XII.—PXXIX. of Psalter. 239 17. Incensa igni, et suffossa 17. Things set on fire and ab increpatione vultus tui peri­ dug down shall perish at the bunt. rebuke of thy countenance. 18. Fiat manus tua super 18. Let thy hand be upon the virum dexteræ tuæ : et super man of thy right hand : and filium hominis, quem confir­ upon the son of man whom masti tibi. thou hast confirmed for thyself. 19. Et non discedimus a te, 19. And we depart not from vivificabis nos: et nomen tuum thee, thou shalt quicken us: invocabimus. and we will call upon thy name. 20. Domine Deus virtutum 20. O Lord God of hosts, con­ converte nos : et ostende fa­ vert us: and show thy face, ciem tuam, et salvi erimus. and we shall be saved. 1. “ Qui regis Israel." According to the Hebrew: 0 Pastor Israel! or, according to St. Jerome: Qui pascis Israel: O God, who as a shepherd rulest and fcedest the people of Israel. “Intende." St. Jerome translates : Ausculta: Hear, Thou who guidest as Thy flock the posterity of Joseph. “ Ovem." The Hebrew word, though singular, denotes a multitude, as Menochius remarks. “Joseph." Menochius and Tirinus give the reasons why under the name of Joseph are comprised all the Israelites, descendants of Joseph and of his brethren. (See Psalm, Ixxvi. 14.) 2. “ Qui sedes super Cherubini." That is: Thou to whom the first angels in heaven serve as a throne. “Manifestare." Ac­ cording to the Hebrew: Splende, Inclarescere—Make Thy power brilliantly shine forth. “Coram Ephrem, Benjamin, et Ma­ nasse." By these three tribes are meant the whole people of Israel, according to the explanation of Bellarmine and others.1 3. “ Excita potentiam tuam." Awake Thy power; for. as Bellarmine explains, it seems to be asleep, when Thou per­ mittest our enemies to afflict us in this way. “Ut salvos facias nos." By delivering us from this captivity. 4.1 “ Converte nos." According o to the Hebrew: Reduc nos— 1 We remark, in order to better understand the verse, that these arc the tribes that have sprung from Rachel. In the desert they walked and camped together, having always the Ark before their eyes; so in the promised land they were grouped towards the centre, and kept the Ark, at first at Silo, in the tribe of Ephraim, and then on the mountain of Sion, in the tribe of Benjamin. Now the holy Ark was adorned with two figures of Cherubim extending their wings upon the propitia­ tory, where the Lord manifested his presence and rendered his oracles. 240 Thursday at Alatius. Make us recover our liberty. “ Ostende faciem tuam.” Look upon us with a benign countenance. This verse is thus well rendered by Mattei : “ Signor, da questi carceri, Deh per pietà richiamaci ; Un sol tuo sguardo bastaci, E sa rem salvi e liberi.” Ah ! from these prisons forth, 0 Lord, In pity lead us, home restored ; Enough, one gracious look from Thee, To save and set us captives free. 5. “ Servi tui.” That is : Of Thy people ; as Bossuet and others explain with St. Jerome. I 6. “ In mensura.” Bellarmine says that some misunderstand this phrase, as though it meant : With moderation ; for the . Hebrew word here means something great and multiplied, that is, in very full measure.1 8. Repetition of verse 4. 9. Thou hast brought Thy vine, that is, Thy people, out of Egypt into the land of promise, after having driven therefrom the Gentiles; and there Thou hast planted it, that is to say, the Synagogue, which was the figure of the Christian Church. 10. “ Dux itineris fuisti in conspectu ejus.” Lallemant trans­ lates thus: Thou didst convey (wert conductor of) this vine in the journey, without ever losing sight of it. But others more commonly continue the allegory, following the sense of the He­ brew text, namely: Praparasti locum coram ea ; or, according to St. Jerome : Praparasti ante faciem ejus. Hence they trans­ late : Thou hast prepared this land for this vine. Plantasti radices, etc.—And Thou hast caused it to take such good root, that it has filled all this land. 11. “Arbustat' St. Jerome translates: Rami. “ Cedros Dei.” That is, according to Bellarmine and Lallemant : Cedros altissimas—The most lofty cedars, as were those of Lebanon.3 12. “Mare.” The Mediterranean. “Flumen.” The Eu­ phrates. Such is the interpretation of Bellarmine, Lallemant, and others.’ 1 To be fed on tears, is to be so afflicted that one can neither cat nor drink. 2 This allegory signifies, according to Menochius, that the kings and the princes of God surpassed the neighboring kings in dignity and in power. 3 In fact, the possessions of the Israelites extended on the one side as far as the Mediterranean, and on the other as far as the Euphrates {Exod. xxiii. 31; Deut. xi. 24). Psalm XI/.—PXA /X. of Psalter. 241 14. “Aper de silva.” Euthymius, Bellarmine, Malvenda, Mattei, and others understand by the wild boar Nabuchodonosor; and, allegorically, according to St. Jerome, it is the devil. “ Singularis ferus. ' Bellarmine, Mattei, and others say that according to the Hebrew phrase these words designate the same wild boar; it is the ordinary repetition.1 15. "Vide, et visita vineam.” Consider our miseries, and visit with Thy compassion this vine thus brought to ruin. 16. “ Super Filium hominis." According to the Chaldee ver­ sion : Propter Regem Christum. We beg Thee for the love of the Son of man ; that is, the Mcssias, whom Thou hast con­ firmed ; that is, hast established, as Thy Son. It is thus that St. Jerome, St. Augustine, Theodoret, Euthymius, Bellarmine, etc., explain this verse. 17. “ Ab increpatione vultus tui peribunt." Some, as Estius, Sa, and Bossuet, explain this passage thus: But those that have thus laid it waste shall perish through the wrath of Thy angry' countenance. Others, more commonly, as Malvenda, Me­ nochius, Rotigni, Tirinus, and Mattei, with Vatablus, Genebrard, Maldonatus, and Mariana, apply it to the Jewish people in this sense: If Thy countenance continues to appear threat­ ening, and to show forth Thy wrath, all those that belong to the Synagogue will perish. 18. Cause Thy power to be known upon the Man of Thy right hand ;2 and upon the Son of man whom Thou hast willed for Thy glory to send into the world to restore Thy vineyard. 19. “ Discedimus.” St. Jerome translates : Recedemus. “17vificabis nos.” Thou wilt give us the strength to serve Thee. 20. Repetition of verses 4 and 8. 1 “ Singularis.” This verse properly signifies Solitary, and is here’a substantive, as Bellarmine explains it; it is, says Gaume, the name given by hunters to the old wild boar that lives isolated. From Singu­ laris, understood Porcus, comes the Italian Cinghiale, and the French Sanglier. 'i “ Virum dextera tua.” Bellarmine and other interpreters, under­ stand by these words Jesus Christ, whom God formed with his own hand, or by the operation of the Holy Ghost, in the womb of the Blessed Virgin. We may add that he was to take his seat at the right hand of the eternal Father, 242 Friday at Matins. Friday at Matins. Psalm I., which is Psalm LXXX. of the Psalter. The psalmist reproves the people for the negligence with which they celebrate the praises of the Lord, and urges them to celebrate them with devotion and in thanksgiving for the benefits received from the Lord; for this end the feasts are instituted. Every Christian can apply this psalm to himself. 1. Exult ate Deo adjutori nostro: jubilate Deo Jacob. 2. Sumite psalmum, et date tympanum: psalterium jucun­ dum cum cithara. 3. Buccinate in Neomenia tuba, in insigni die solemnitatis vestræ : 4. Quia praeceptum in Israel est: et judicium Deo Jacob. 5. Testimonium in Joseph posuit illud, cum exiret de terra /Egypti : linguam, quam non noverat, audivit. 6. Divertit ab oneribus dor­ sum ejus: manus ejus in co­ phino servierunt. 7. In tribulatione invocasti me, et liberavi te: exaudivi te in abscondito tempestatis : pro­ bavi te apud aquam contradic­ tionis. 8. Audi populus meus, et contestabor te: Israel si audi­ eris me, non erit in te deus recens, neque adorabis deum alienum. 9. Ego enim sum Dominus Deus tuus, qui eduxi te de terra Ægypti: dilata os tuum, et implebo illud. 1. Rejoice to God our helper: sing aloud to the God of J acob. 2. Take a psalm, and bring hither the timbrel: the pleas­ ant psaltery with the harp. 3. Blow up the trumpet on the new moon, on the noted day of your solemnity: 4. For it is a commandment in Israel, and a judgment to the God of Jacob. 5. He ordained it for a testi­ mony in Joseph, when he came out of the land of Egypt: he heard a tongue which he knew not. 6. He removed his back from the burdens: his hands had served in a basket. 7. Thou calledst upon me in affliction, and I delivered thee: I heard thee in the secret place of tempest: I proved thee at the waters of contradiction. 8. Hear, O my people, and I will testify to thee : O Israel, if thou wilt hearken to me, there shall be no new god in thee, neither shalt thou adore a strange god. 9. For I am the Lord thy God. who brought thee out of the land of Egypt : open thy mouth wide, and I will fill it. Psalm I. -LXXX. of Psalter. 10. Et non audivit populus meus vocem meam: et Israel non intendit mihi. 11. Et dimisi eos secundum desideria cordis eorum, ibunt in adinventionibus suis. 12. Si populus meusaudisset me: Israel si in viis meis ambulasset: 13. Pro nihilo forsitan ini­ micos eorum humiliassem: et super tribulantes eos misissem manum meam. 14. Inimici Domini mentiti sunt ei : et erit tempus eorum in saecula. 15. Et cibavit eos ex adipe frumenti: et de petra, meile saturavit eos. 243 10. But my people heard not my voice: and Israel heark­ ened not to me. 11. So I let them go accord­ ing to the desires of their heart, they shall walk in their own inventions. 12. If my people had heard me : if Israel had walked in my ways : 13. I should soon have hum­ bled their enemies: and laid my hand on them that troubled them. 14. The enemies of the Lord have lied to him : and their time shall be forever. 15. And he fed them with the fat of wheat: and filled them with honey out of the rock. 3. “ Neomenia.” We should here remark, that the Hebrews celebrated every month the Feast of the New Moon ; but the most solemn Feast of the New Moon was in September, when the trumpets were sounded, and hence it was called the Feast of Trumpets: Dies clangoris est et tubarum (Num. χχίχ. i). “ Vestrce.” According to the Hebrew : Nostrce—Our. 4. In the Book of Numbers, x. 10. 7. “ In Joseph.” That is : On the posterity of Joseph and his brethren; that is, on the people of Israel. “Linguam quam non noverat.” A language which he did not know, because this was the first time that God spoke to his people. 6. According to the Hebrew: Liberavi ab onere dorsum ejus, et manus ejus a cophinis cessaverunt. The prophet recalls to mind the burdens, the baskets full of mud and bricks, that the Israelites were condemned to carry. 7. Here it is God that speaks. “ Exaudivi te in abscondito tempestatis.” This passage is variously interpreted. Mattei understands it as referring to the chastisements that God poured upon the enemies of his people; but I prefer the view of Genebrardus, who explains it thus; I heard thee in the tem­ pest of afflictions which thou didst suffer at the hands of the Egyptians, when it seemed to thee that I hid myself away, and Friday at Matins. 244 did not hear thy prayer. (This applies well to souls in a state of desolation, to whom it appears as if God docs not hear them any more, whilst the Lord in the midst of this storm secretly, that is, without letting them know it, listens to them and helps them.) “ Probavi te apud aquam contradictionis." And yet I tried them and found them to be unfaithful near the water of Meriba. The Hebrew word Meriba, meaning contradiction or strife, and so translated in the Vulgate, is the name of the place where the people, suffering from the want of water, contradicted Moses and first refused to obey him. Thus Mattei and others. 8. “ Contestabor te." Bellarmine explains: Testatum faciam tibi quid a te requiram. “ Si audieris me." If thou wilt obey me. “ Neque adorabis deum alienum." St. Jeromes translates: Et non adores deum peregrinum. g. “ Dominus Deus tuus." Thy only Lord and God. “Dilata os tuum." That is: Enlarge thy desires, and ask of me what thou wilt. “Implebo illud." I will satisfy thee fully. 10. “Non intendit." According to the Hebrew: Non acqui­ evit, ox according to St. Jerome: Non credidit, that is, would not rest satisfied with believing my word. 11. “ Secundum desideria cordis eorum." That is, according to their disordered appetites. “ Ibunt in adinventionibus suis.’ St. Jerome translates: Ambulabunt in consiliis suis—They will walk to their ruin through following their evil designs. 14. “Mentiti sunt ci." They have failed in keeping their word to him.1 15. “Ex adipe frumenti." With the flower of the flow of wheat. “De petra meile." With honey gathered from the rocks; that is, in abundance, since the bees had even made their honey in the midst of rocks. Psalm IL, which is Psalm LXXXI. of the Psalter. It is God whom the prophet makes speak in this psalm; he reproaches the princes and the judges of the earth for their evil administration of justice, and places before them the moment of death, when they them1 They had promised to obey him faithfully: Omnia verba Domini, qua locutus est, faciemus—We will do all the words of the Lord (Exod. xxiv. 3). “ Tempus." According to St. Augustine: Tempus supplicii —Their time of punishment. Bellarmine says that in this and the next verse it is the psalmist who speaks. f Psalm If.—LXXXI. oj Psalter. 245 selves will have to be judged. The last verse shows us Jesus Christ coming to judge all men at the end of the world. 1. Deus stetit in synagoga deorum : in medio autem deos dijudicat. 2. Usqucquo judicatis ini­ quitatem: et facies peccato­ rum sumitis? 3. Judicate egeno, et pupil­ lo: humilem, et pauperem jus­ tificate. 4. Eripite pauperem : et ege­ num de manu peccatoris libe­ rate. 5. Nescierunt, neque intel­ lexerunt, in tenebris ambulant: movebuntur o m n i a funda­ menta terræ. 6. Ego dixi: Dii estis, et filii Excelsi omnes. 7. Vos autem sicut homines moriemini : et sicut unus de principibus cadetis. 8. Surge, Deus, judica ter­ ram: quoniam tu hereditabis in omnibus gentibus. 1. God hath stood in the congregation of gods: and be­ ing in the midst of them he judgeth gods. 2. How long will you judge unjustly : and accept the per­ sons of the wicked ? 3. Judge for the needy and fatherless: do justice to the humble and the poor. 4. Rescue the poor: and de­ liver the needy out of the hand of the sinner. 5. They have not known nor understood, they walk on in darkness: all the foundations of the earth shall be moved. 6. I have said : You are gods, and all of you the sons of the Most High. 7. But you like men shall die: and shall fall like one of the princes. 8. Arise, O God, judge thou the earth: for thou shalt in­ herit among all the nations. 1. “ Deorum." According to the Chaldee : Judicum. "Deos dijudicat." He weighs the judgments that they render. 2. Here God is speaking to the judges. “ Facies peccatorum sumitis?" Bellarmine says that Sumere faciem alicujus in ju­ dicio, is to judge, not according to the rule that justice demands, but according to the pleasure of him whom the judge wishes to favor. But Mattei says that Sumere faciem peccatorum, accord­ ing to the proper sense of the Hebrew expression, signifies : Erigere faciem peccatorum, and says he, when judges favor the wicked, they cause the wicked to hold up their head ; that is, their pride. 4. “ De manu peccatoris." From the hands of the sinner who is more powerful and would oppress them. 5. The wicked judges do not understand these maxims; they walk in the dark, and they put all the world in confusion by their unjust practices. 246 Friday at Matins. 6. O judges ! I have set you up as gods of the earth, by giv­ ing you a share of my own power; by virtue of this author­ ity that you have received from the Most High, you arc his sons. 7. But take note that you are men, and as men you have all to die, and one day each one of you will fall from his post, as the princes who went before you have fallen. 8. “ Hereditabis in omnibus gentibus? Thy reign shall extend oxer all the nations as Thy heritage, and at the last day all these must submit to Thy justice and power. Psalm III., which is Psalm LXXXII. of the Psalter. We have in this psalm the prayer that the Jewish people addressed to God. asking him for help against the Ammonites, the Moabites, and other Gentiles, who threatened to ruin the Temple and the holy city. This psalm may be used to pray to the intention of the Church when­ ever she suffers any special persecution. 1. Deus, quis similis erit tibi ? ne taceas, neque com­ pescaris Deus : 2. Quoniam ecce inimici tui sonuerunt: et qui oderunt te, extulerunt caput. 3. Super populum tuum ma­ lignaverunt consilium : et co­ gitaverunt adversus sanctos tuos. 4. Dixerunt: Venite, et dis­ perdamus eos de gente : et non memoretur nomen Israel ultra. 5. Quoniam cogitaverunt un­ animiter: simul adversum te testamentum disposuerunt, ta­ bernacula Idumaeorum, et Ismahelitæ : 6. Moab, et Agareni, Gebal, et Ammon, et Amalec: alieni­ genae cum habitantibus Tyrum. 7. Etenim Assur venit cum 1. O God, who shall be like to thee? hold not thy peace, neither be thou still, (') God : 2. For lo thy enemies have made a noise : and they that hate thee have lifted up the head. 3. They have taken a ma­ licious counsel against thy people : and have consulted against thy saints. 4. They have said : C ome and let us destroy them, so that they be not a nation : and let the name of Israel be remembered no more. 5. For they have contrived with one consent : they have made a covenant together against thee, the tabernacles of the Edomites, and the Ismahelites : 6. Moab, and the Agarens, Gebal, and Ammon and Ama­ lec: the Philistines, with the inhabitants of Tyre. 7. Vea and the Assyrian also Psalm III.—LXXXII of Psalter. 247 is joined with them: they are come to the aid of the sons of Lot. 8. Fac illis sicut Madian, et 8. Do to them as thou didst Sisaræ: sicut Jabin in torrente to Madian and to Sisara: as to Cisson. Jabin at the brook of Cisson, 9. Disperierunt in Endor: 9. Who perished at Endor: facti sunt ut stercus terræ. and became as dung for the earth. 10. Pone principes eorum 10. Make their princes like sicut Oreb, et Zeb, et Zebee, et Oreb and Zeb, and Zebee and Salmana : Salmana. 11. Omnes principes eorum, 11. All their princes: who qui dixerunt: Hereditate pos­ have said : Let us possess the sideamus Sanctuarium Dei. sanctuary of God for an in­ heritance. 12. Deus meus pone illos ut 12. O my God, make them rotam : et sicut stipulam ante like a wheel : and as stubble faciem venti. before the wind. 13. Sicut ignis, qui comburit 13. As fire which burneth silvam : et sicut flamma com­ the wood : and as a flame burn­ burens montes: ing mountains : 14. Ita persequeris illos in 14. Soshaltthou pursuethem tempestate tua: et in ira tua with thy tempest: and shalt turbabis eos. trouble them in thy wrath. 15. Fill their faces with 15. Imple facies eorum igno­ minia: et quaerent nomen tu­ shame : and they shall seek thy um, Domine. name, O Lord. 16. Let them be ashamed and 16. Erubescant, et contur­ bentur in sæculum sæculi: et troubled forever and ever: and let them be confounded and confundantur, et pereant. perish. 17. And let them know that 17. Et cognoscant quia no­ men tibi Dominus : tu solus the Lord is thy name : thou alone art the most High over Altissimus in omni terra. all the earth. illis: facti sunt in adjutorium filiis Lot. 1. “ Quis similis erit tibi?" Who shall have power to do what Thou canst? “ Neque compescaris." St. Jerome trans­ lates: Et non quiescas. Hide not Thy just indignation by keeping silence and peace. 2. “ Sonuerunt." St. Jerome translates : Tumultuati sunt. 3. “Malignaverunt consilium." St. Jerome translates: Al·quiter tractaverunt. “ Sanctos tuos." Those that adore I hee. 4. “ Disperdamus eos de genie. " According to Mattei, this is a Hebraism, which means: Let us remove this people from the world. 248 Friday at Matins. 5. “ Testamentum disposuerunt." St. Jerome translates: Fœdus pepigerunt. "Tabernacula." That is, the tents or the camp, the troops. 6. "Alienigena." The strangers, or foreigners.’ 7. “Etenim Assur." St. Jerome translates: Sed ct Assur. And even the host of the Assyrians. "Filiis Lot." Mattei says that hereby we can only understand the Ammonites, the descendants of Ammon, son of Lot.12 8. “Madiani' The Madianites, defeated by Gedeon {Jud. vii. 20). 10. Oreb and Zeb, two of the chiefs of the Madianites, were slain by the Hebrews {Jud. vii. 25). Zebce and Sal mana, their kings, were killed by Gedeon himself {Jud. viii. 21). 11. “ Hareditate possideamus sanctuarium Dei." Let us go to take possession of the Sanctuary of God, that is, Jerusalem, as an inheritance that belongs to us. 12. “ Pone illos ut rotam." Lallemant thus interprets these words: Send upon them a spirit of giddiness, to disconcert them. “ Sicut stipulam ante Jacient venti." Scatter them as a heap of straw is scattered before the wind. Such is the expla­ nation also given by Mattei.3 13. "Flamma comburens montes." Gcnebrard and Rotigni understand this of volcanoes, as Vesuvius and Etna, which cause general devastation by the flames they send forth. Bellarmine understands it of the dry grass burning on the moun­ tains; but Lallemant and Mattei interpret it of the lightning that strikes the mountains and sets then on fire.4 14. St. Jerome translates : Sic persequere eos in tempestate tua, et in turbine tuo conturba eos—So pursue them with the tempest 1 It is thus that the Septuagint call the Philistines. According to the Hebrew: Palastina—the land of the Philistines: Terra Philistino­ rum {Gen. xxi. 33). Sec Psalm lix. 9. • Also the Moabites, descendants of Moab, also son of Lot {Gen. xix. 37)· 3 It seems to us that we can explain this verse in a more literal manner, namely: Make them like a light wheel or straw, exposed to the wind to be its sport, that is, in such a manner that they are incap­ able of resisting. 4 “ Montes." That is, according to Mcnochius and Bossuet: The wooded mountains; which gives simply the ordinary repetition, Psalm I V.—LXXXIH. of Psalter. 2 49 of Thy vengeance, and confuse them with the whirlwind of Thy wrath. ις. '* Queerent nomen tuum." That is, they will enter into themselves and be converted to Thee. But others more com­ monly explain it thus: They will ask to know Thy name, that is, Thy power; they will be instructed therein, and they will venerate it. 16. If this is not enough to bring about their conversion, let them remain troubled with continual fear of Thy power all their lives, and let them die in confusion. 17. Let them know that the name of the Lord belongs prop­ erly to Thee alone, since Thou alone art King of kings through­ out the earth. Psalm IV., which is Psalm LXXXIII. of hie Psalter. This psalm shows us with what ardor the psalmist, desolate in find­ ing 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. 1. Quam dilecta tabernacula tua Domine virtutum ! concucupiscit, et deficit anima mea in atria Domini. 2. Cor meum, et caro mea exultaverunt in Deum vivum. 3. Etenim passer invenit sibi domum: et turtur nidum sibi, ubi ponat pullos suos. 4. Altaria tua Domine virtu­ tum : Rex meus, et Deus meus. 5. Beati, qui habitant in do­ mo tua Domine: in saecula sae­ culorum laudabunt te. 6. Beatus vir, cujus est auxi­ lium abs te : ascensiones in cor­ de suo disposuit, in valle lacrymarum, in loco quem posuit. 1. Flow lovely arc thy taber­ nacles, O Lord of hosts: my soul longeth, and fainteth for the courts of the Lord. 2. Mv heart and my flesh have rejoiced in the living God. 3. For the sparrow hath found herself a house: and the turtle a nest for herself where she may lay her young ones. 4. Thy altars, O Lord of hosts: my king and my God. 5. Blessed arc they that dwell in thy house, O Lord : they shall praise thee forever and ever. 6. Blessed is the man whose help is from thee: in his heart he hath disposed to ascend by steps, in the vale of tears, in the place which he hath set. -— 250 Friday αί Matins. 7. Etenim benedictionem da­ 7. For the lawgiver shall give bit legislator, ibunt de virtute- a blessing, they shall go from in virtutem : videbitur Deus! virtue to virtue: the God of deorum in Sion. gods shall be seen in Sion. 8. Domine Deus virtutum 8. O Lord God of hosts, hear exaudi orationem meam: auri­ my prayer: give ear, O God of bus percipe Deus Jacob. Jacob. 9. Protector noster aspice 9. Behold, O God our pro­ Deus: et respice in faciem tector: and look on the face Christi tui. of thy Christ : 10. Quia melior est dies una 10. For better is one day in in atriis tuis super milia. thy courts above thousands. 11. Elegi abjectus esse in 11. I have chosen to be an domo Dei mei : magis quam abject in the house of my God: habitare in tabernaculis pecca­ rather than to dwell in the torum. tabernacles of sinners. 12. Quia misericordiam, et 12. For God loveth mercy veritatem diligit Deus: grati­ and truth : the Lord will give am, et gloriam dabit Dominus. grace and glory. 13. Non privabit bonis eos, 13. He will not deprive of things them that walk in qui ambulant in innocentia: good j Domine virtutum, beatus ho- innocence: i O Lord of hosts, mo, qui sperat in te. 1blessed is the man that trusteth in thee. 1. “Atria Dominii' See verse 10. 2. That is: My soul and my body leap for joy in think­ ing of Thee, O living God ! Our God is called the living God, in contrast with the gods of the Gentiles, who are dead gods. 3. 4. For the sparrow finds its dwelling in some house, and the turtle a nest in which it places its young in safety; and cannot I retire near Thy altars, that is, in Thy lemple, which would be my happy asylum and my happy nest.—Ί his is thus understood by Bellarmine, Maldonatus, and Lallemant. Mattei translates: Altaria tua—Thy altar was my nest, my haven. 6. This is the sense that St. Augustine gives to this verse: Happy the man that hopes to receive from Thee the help that he needs, having resolved in his heart to rise more and moreto higher degrees of perfection, as long as he is in this valley of tears,—a place where God has placed him to gain merit. But Mattei with Bossuet interprets this in a very different manner. He says that the psalmist, sighing to return from Babylon to Jerusalem, imagines that he is already free, and exclaims: Happy he that hopes for and obtains Thy help; he Psalm IV.—LXXXIII of Psalter. 251 already returns, he passes by the valley of Bocha, and is there refreshed by the water that Thou causest to rain down. The same author gives afterwards some explanations: i. “Ascen­ siones.” This word, according to the Hebrew, expresses the return to Jerusalem, and it is this that the prophet represents to himself in spirit: “ In corde suo." 2. “Disposuit.” A verb that is found joined to the following words : “In valle lacryma­ rum,” which are expressed in Hebrew by the name of Bocha, which was an arid valley, called the Place of Tears: Locus flen­ tium, sive Lacrymarum {Jud. ii. 5. In the Hebrew we read: Bochini). 3. “In loco quem posuit.'' Here the Hebrew word instead of Locus—Place, signifies Fons, a Fountain ; so that we translate: Fons ibi ponetur—There shall be set a fountain of water. 7. Mattei, following the sense which he gives to the preced­ ing verse, renders this verse as follows : Etenim propitia dabitur pluvia ; hinc ibit de coetu in coetum, donec videbit Deum deorum in Sion—For a kindly rain shall be granted; and thence he shall go from company to company, till he comes to see the great God in Sion. Thus the psalmist imagining himself re­ freshed in the valley of Bocha with the water of a most salu­ tary rain, and that he is marching in the midst of the com­ panies of Israelites who are going to Jerusalem, rejoices as if he were already in the Temple and saw the God of gods. But others, following the sense that they at first adopted, give this explanation : For God, who has given the law, which is the road to arrive at life eternal, will give them his blessing; and so they will walk from virtue to virtue till they see the God of gods in the heavenly Sion. What is certain is that these two verses, 6 and 7, are obscure; and interpreters have made them still more so. 9. O God, who art our protector! regard us with a gracious eye, and especially look upon our king, who is the figure of the Saviour whom Thou art to send us. “ Christi.” According to Bossuet : Begis, qui est Christifigura—The king who is a figure of Christ. But it may well be understood as applying princi­ pally to the Messi as. 10. “In atriis tuis." These words designate the Temple, says Mariana : Sic Templum vocat, in quo varia atria erant— He thus speaks of the Temple, in which there were various Friday at Ma tins. 252 courts. Tirinus observes that the Temple allegorically signifies the Church, and anagogically, that is, in a higher spiritual sense, heaven. 11. "In domo Dei mei.” By this house of God Bellarmine with St. Augustine understands heaven ; but Bossuet, Mattei, etc., understand the Temple, according to the Hebrew, and is thus translated : Mallem esse custos liminis domus tuæ—I would rather be a doorkeeper of the Temple; that is, amongst its most lowly servants, according to what we read of the most humble oilices of the Lévites (i Paraît, ix. 19, and seqi). "In tabernaculis." This expression here denotes the great houses, palaces. 12. That is: God is merciful and faithful to his promises; hence he wishes to grant us grace in this life, and glory in the next. 13. "Bonis.” Grace and glory arc real good things. “ Qui ambulant in innocentia." Those that live, keeping away from sin. Psalm V., which is Psalm LXXXIV. oe the Psalter, The psalmist goes to show us, on the one hand, the Jewish people delivered from slavery; on the other hand, mankind redeemed from the slavery of Satan. He enumerates, moreover, the fruits of the Redemp­ tion. The Church recites this psalm in the office of Christmas, and we ourselves may recite it to obtain that the fruits of the Redemption may be applied to us. 1. Lord, thou hast blessed 1. Benedixisti Domine ter­ ram tuam : avertisti captivita­ thy land: thou hast turned away the captivity of Jacob. tem Jacob. 2. Thou hast forgiven the 2. Remisisti iniquitatem ple­ bis tuæ: operuisti omnia pec­ iniquity of thy people: thou cata eorum. hast covered all their sins. 3. Mitigasti omnem iram 3. Thou hast mitigated all tuam : avertisti ab ira indigna­ thy anger: thou hast turned tionis tuæ. away from the wrath of thy indignation. 4. Converte nos Deus salu­ 4. Convert us, O God our taris noster: et averte iram saviour: and turn off thy anger tuam a nobis. from us. 5. Numquid in æternum iras­ 5. Wilt thou be angry with ceris nobis? aut extendes iram us forever? or wilt thou extend tuam a generatione in genera­ tin wrath from generation to tionem ? generation ? Psalm V.—LXXXIV. of Psalter. 253 6. Thou wilt turn, O God, 6. Deus tu conversus vivifi­ cabis nos : et plebs tua laetabi­ and bring us to life : and thy people shall rejoice in thee. tur in te. 7. Show us, O Lord, thy 7. Ostende nobis Domine misericordiam tuam : et salu­ mercy : and grant us thy sal­ vation. tare tuum da nobis. 8. I will hear what the Lord 8. Audiam quid loquatur in me Dominus Deus: quoniam God will speak in me: for he loquetur pacem in plebem will speak peace unto his suam : people : 9. Et super sanctos suos, et 9. And unto his saints: and in cos, qui convertuntur ad unto them that are converted cor. to the heart. 10. Verumtamen prope ti­ 10. Surely his salvation is mentes eum salutare ipsius : ut near to them that fear him: inhabitet gloria in terra nostra. that glory may dwell in our land. 11. Misericordia, et veritas 11. Mercy and truth have obviaverunt sibi : justitia, et met each other: justice and pax osculatæ sunt. peace have kissed. 12. Veritas de terra orta est : 12. Truth is sprung out of et justitia de coelo prospexit. the earth: and justice hath looked down from heaven. 13. Etenim Dominus dabit 13. For the Lord will give benignitatem : et terra nostra goodness: and our earth shall dabit fructum suum. yield her fruit. 14. Justitia ante eum ambu­ 14. Justice shall walk before labit : et ponet in via gressus him: and shall set his steps in suos.1 23 the way. 1. “ Benedixisti, Domine, terrain tuam." St. Jerome trans­ lates : Placatus es, Domine, terree fuce—At last, O Lord, Thou hast been appeased in respect to Thy land,1 and Thou hast blessed it. "Jacob." Of Jacob, or his children. 2. " Operuisti omnia peccata eorum." Thou hast covered all their sins; or, as is very well explained by Bellarmine, Thou hast hidden them from Thy face, in order not to see them, nor to punish them. When God covers sins, he effaces them and remits them as if they had never existed. See what has been said in Psalm xxxi., verse 1. 3. "Avertisti ab ira indignationis tucc." St. Jerome trans­ lates : Conversus es ab ira furoris tui—Thou hast put off Thy wrath, as Bellarmine explains it; Thou hast turned away from Thy anger and Thy indignation : Avertisti te ab ira et indigna­ tione tua. 1 Thy land; that is, its inhabitants, or Thy people. 254 Friday at Matins. 4. “ Deus salutaris noster." St. Jerome translates : Deus, Jesus noster. 6. “ Deus, tu conversus." St. Jerome translates: Nonne tu convertens . . . ? That is: If Thou, O Lord, art appeased, and turncst Thy eyes towards us, Thou wilt give us life, by causing us to rise again from sin to grace ; and Thy people will rejoice in Thee, singing Thy praises. 7. “Misericordiam tuam." The effects of Thy mercy. " Sa­ lutare tuum da nobis." That is, according to Bellarmine and Menochius: Give us salvation by sending us the Saviour, or the expected Messias. 8. “ Loquetur pacem in plebem suam.” He will speak of peace for his people, that is, of the reconciliation that Jesus Christ their Redeemer will obtain for them, who is called by Isaias: Princeps pacis (Is. ix. 6). 9. He will make me understand that he wishes to save the just, and even the sinners, who entering into themselves will be converted, seriously and with all their heart ; according to Bel­ larmine and Bossuet: Qui serio resipiscunt. 10. “ Verunitamen." According to the Hebrew: Certe, Cli­ que—Surely, of a truth ; as Malvcnda, Menochius, Sa, Ί irinus, and Lallemant observe. “ Salutare ipsius." The salvation that God will give them with the coming of the Messias. “ Gloria!' That is: Jesus Christ; Splendor gloria (Heb. i. 3). Thus Maldonatus et Malvenda. 11. Mercy and truth, or justice, will meet at the coming of the Messias, so that then justice satisfied and peace bestowed shall embrace each other. St. Jerome and St. Augustine un­ derstand by Mercy, the coming of the Saviour for the Gentiles, to whom he was not promised ; and by Truth, the faithfulness of the Messias with respect» to the Jews, to whom he was prom­ ised. We have used the future will meet and will embrace, because in this psalm the coming of the Messias is predicted, as Bellarmine remarks, and the poetical language of the Ori­ entals often expresses the future in the past tense, to denote the certainty of the prophecy. 12. “ Veritas de terra or ta est." That is, according to Lalle­ mant *. Innocence will again spring up on earth. Others explain it thus: I he inhabitants of the earth will embrace the truth, or the true faith. But the interpretation that seems to me better Psalm VI.—LXXXV. of Psalter. 255 is that of Bellarmine and of Menochius, namely: Truth shall spring from the earth, that is, from the virginal womb of Mary; so also St. Augustine understands it of the Eternal Word, who is the Truth itself, clothing himself with human flesh in the womb of the Blessed Virgin.1 13. God in his goodness will send his Son to become man; and our earth, the Blessed Virgin will give us her fruit, Jesus Christ, who was called the fruit of Mary’s womb (Luke, i. 42) ; thus was accomplished the prophecy of Isaias: Aperiatur terra, et germinet Salvatorem—Let the earth be opened, and bud forth a Saviour (Is. xlv. 8). 14. That is: All his actions and all his steps during his life shall be conformed to rectitude and justice, in order that men by following him may arrive at the country of the Blessed. Psalm VI., which is Psalm LXXXV. of the Psalter. We have in this psalm one of those fervent prayers that the royal prophet addressed to God in the midst of his tribulations. For, ac­ cording to the common opinion, David is the author of this psalm. Moreover, he initiates us into the sentiments that filled the soul of Jesus Christ during his Passion, and he prophesies the conversion of the Gentiles. Afflicted souls may use it during their trials to implore the help of God. 1. Inclina Domine aurem tuam, ct exaudi me: quoniam inops et pauper sum ego. 2. Custodi animam meam, quoniam sanctus sum: salvum fac servum tuum, Deus meus, sperantem in te. 3. Miserere mei Domine, quoniam ad te clamavi tota die : laetifica animam servi tui, quoniam ad te Domine animam meam levavi. 4. Quoniam tu Domine sua­ vis, et mitis: et multæ miseri- 1. Bow down thy ear, Ο Lord, and hear me: for I am needy and poor. 2. Preserve my soul, for I am holy: save thy servant, O my God, that trusteth in thee. 3. Have mercy on me, O Lord, for I have cried to thee all the day: Give joy to the soul of thy servant, for to thee, () Lord, I have lifted up my soul. 4. For thou, O Lord, art sweet and mild : and plente- 1 “ Justitia de calo prospexit." Therefore divine Justice will direct its eyes from the heights of the heavens down upon the earth, to exact from the Man-God due satisfaction and thereby re-establish us in sanc­ tity. Such is the explanation given by Canon Gau me. /■} /,/cus solus. 10, Deduc me Domine in via tua, et ingicdiat in vci ilate tua : I.vlclur coi meum ut timeat nomen tuum. 11, ( onliteboi 1 ibi I fominc I)eus meus in loto coi de mco, cl glotilicabo nomen tuum in ivlernum. i.·, Quia misericordia tua magna est supei me: eteiuisti animam nu *.un ex inlerno in feriori. 1 i I )eus, iniqui insui rexe runt super me, et synagoga potentium qmesieiuni animam meam: et non proposuerunt te in conspectu suo. i |. Il t u I)ominc I >eus mi seralot et misericors, pations, et nuilt.v misei icoi di.v, et verax. i ς, Respice in me, et mise­ rere mei, da imperium tuum puero luo et salvum lac lilium ancilla' tute. 16. I'ac merum signum in bonum, ut videant qui odei uni me. vt conhmd.mlm : quoniam tu Domine adjuvisti me, et consolatus es me. Olis ii) mcicy t<» all that call upon I live, 5. < »ivc oar, ( > Lord, to mv pravei : and attend to the voice of my pet it ion. 6. I bave ('ailed upon (lice in the da) ol my trouble : be cause I lion bast heard me. 7. I’hciv is none among the gods like unto i hcc, O Lord : and I here is *nom accoiding to t hy woi ks. 8. \llt be nations I hou hast made shall Come and adore before t hec, ( > I .ord : and they shall glorify I hy name. 9. I'or thou ait great and dost wonderful things: thou art (rod alone. 10. Conduct me, ( ) Lord, in thv wav, and I will walk in thv 11 ut h : let my heat 1 rejoice that it may feat thv name. 11. I will praise thee, () Lord mv (rod, with my nhole .nt, *In and I will glorify thy name forever : i ·. Ion I hy mercy is great towards me: and thou hast delivered m\ soul out ol 1 ho lower he'll, 13, () God, the wicked are 1 isen up against me, and the assembly ol the might) have sought m\ soul· and the) have not set thee before thcii eyes. i |. And I hou, < ) 1 ord, <· Syriac version and the Psaltei ol Milan Sam tns es ; but < om inonly the interpreters read: Samtus anu; and Mattii >avs that xve should not clepatt from tin * Hebrew. Hence this ex­ plan. it ion: 1 am Thy faithful servant, devoted to I hy ser­ vice. 3. " . It te e/amavi." I have cried to Ihee hy asking Ihee loi men y. “ / meant. Unite, gat het together to I hyselt all the allections of my heart; make my head to be only lor I hee, so that it may feat nothing else than to give I hee displeasure. t.’. ” / i inferna inferiori." That is, according to some: I’rom gieat dangers which xvere lot me a deep grave. But it is bettei to understand it, yvith Gordona, of the depth of hell w hete ate the damned ; 01 the abyss ol sin, w Inch according to St. Jerome is a kind of hell. 13, "Synayoya potent turn t/mesiet unt animam meam." My poweilid enemies have assembled in numbers to seek lot me and Io take away my hl·'. ’* \en /'tf'eaa > unt te tn (VttKf.tu stto." 1‘hcy have not set helot e t hen ey es that I hou piotcctest ‘7 Friday at Matins. the just and punishest the guilty. This is thus understood by Bellarmine and Lallemant, with St. Augustine.1 14. “ Verax." That is: Faithful to Thy promises. 15. “ Imperium." According to the Hebrew Mattei notes: Robur, strength; or following St. Jerome’s translation: Forti­ tudinem. This passage, as Mariana, Sa, and Rotigni say, may easily apply to Jesus Christ the Son of the Blessed Virgin, who is called herself the servant of the Lord : Ecce ancilla Domini. Psalm VII., which is Psalm LXXXVI. of the Psalter. This psalm is consecrated to the praise of Jerusalem, this glorious city that God had chosen for his dwelling-place. And since Jerusalem is a figure of the Church, the Fathers and the interpreters refer unani­ mously this psalm to the Catholic Church; built upon the holy moun­ tains, that is, upon the apostles, as St. Jerome, St. Augustine, Thcodoret. Euthymius, explain, and as one may infer from these words of St. Paul: Supersdificati super fundamentum Apostolorum. Built upon the foundation of the apostles {Eph. ii. 20). This psalm is as obscure as it is short. 1. The foundations thereof are in the holy mountains: The Lord lovetli the gates of Sion above all the taber­ nacles of Jacob. 2. Glorious things are said 2. Gloriosa dicta sunt de of thee, O city of God. te, civitas Dei. 3. I will be mindful of Ra­ 3. Memor ero Rahab, et Babylonis scientium me. hab and of Babylon knowing me. 4. Ecce alienigenae, et Ty­ 4. Behold the foreigners and rus, et populus Æthiopum, hi Tyre, and the people of the fuerunt illic. Ethiopians, these were there. 5. Numquid Sion dicet: 5. Shall not Sion say : This Homo et homo natus est in man and that man is born in ea, et ipse fundavit eam Altis- her: and the Highest himself simus ? hath founded her? 6. Dominus narrabit in 6. The Lord shall tell in his scripturis populorum, et prin- writings of peoples and of cipum : horum, qui fuerunt in princes of them that have ea. been in her ? 7. Sicut laetantium omnium 7. I he dwelling in thee is as habitatio est in te. it were of all rejoicing. 1 Sec Psalm liii., verse 3. 1. Fundam enta ejus in montibus sanctis: diligit Do­ minus portas Sion super omnia tabernacula Jacob. Psalm VII.—LXXXVI. of Psalter. 259 1. "Fundamenta ejits.” That is, according to Bellarmine, Mattei, and others : The foundations of the holy city which I contemplate in spirit. “ In montibus sanctis.” On the moun­ tains of Sion and Moria, where the Temple is built; hence St. Jerome translates: In montibus sanctuarii. "Portas Sion.' That is to say: The city of Jerusalem. “ Tabernacula Jacob!' The habitation of Jacob, that is, according to Menochius, Bossuet, Mattei, Rotigni, etc. : The other cities of Judea. 2. “ Gloriosa dicta sunt.” Many glorious things have been said by the prophets; thus, Menochius, Mariana, and Tirinus. 3. God here speaks. " Rahab." According to the Hebrew: Superbi ; but the interpreters, following the Chaldee, commonly understand Egypt.’ “ Scientium me.” The inhabitants of which shall one day know me through the faith, and shall adore me. It is thus explained by Menochius, Lallemant, and several others. 4. “Alienigena.” The Philistines. So it is understood by Lallemant, Mariana, and all the interpreters.2 "Fuerunt.” This past tense expresses here the future: All the people will be there. This is a prophecy that has been well verified in the Church of Jesus Christ by the conversion of the Gentiles, as Mattei observes. 5. This verse is more obscure than the others. "Numquid Sion dicet.” In this phrase Sion is not in the nominative case. St. Jerome translates: Ad Sion autem dicetur; Estius with Symmachus has: De Sion autem dicetur ; et Pagnini: Et ipsi Sion dicetur. “ Homo et homo.” A Hebraism, which, as Mattei says, can have two senses: it can signify the multiplicity of men, and so it is understood by Lallemant, or the excellence of man, a wise man, a powerful man, etc., as St. Augustine, St. Jerome, Theodoret, Tertullian, and Bellarmine, and others understand it. Hence the verse is explained thus: What! Is there then no one there to say to Sion, that is to Jerusalem, that in the midst of her will be born a Man the most excel­ ling, who will be the Most High, at once God and man, be­ coming man in the city founded by himself? In ea factus 1 Superbus in Hebrew Rahab, in Psalm Ixxxviii. II, and in Isaias li. 9; Pharaoh is designated thereby. Sec note to Psalm Ixxxii. 6. This is especially explained by Bellar­ mine and Menochius (Ps. lix.). 2 6° Friday at Matins. est homo, et ipse eam fundavit. Thus St. Augustine ex­ presses it. 6. The Lord will announce it, that is, will make it known in Holy Scriptures written for the instruction of the people, and especially in the writings of the apostles, who are the princes or the heads of the new Church. Thus following the ex­ planation of Menochius, in these Scriptures shall be preserved the names of those distinguished men who have illustrated her. 7. In a word, O city of God ! O holy Church ! those that shall dwell in thee will all be filled with joy on account of the peace that the}'· shall enjoy. Psalm VIII., which is Psalm LXXXVII. oe the Psalter. The coming Passion of Jesus Christ is the subject of this psalm, according to St. Augustine, who says: Domini hic Passio prophetatur. Here, then, under the figure of a soul overwhelmed with sufferings, in­ sults, tribulations, which prays to God to come to its aid, we see Jesus Christ in the midst of his most bitter sufferings and in his total derelic­ tion addressing himself as man to his heavenly Father to ask his help. This is the explanation given by Bellarmine and many others, with St. Jerome and St. Augustine, who makes this remark: Oravit emm et Do­ minus non secundum formam Dei, sed secundum formam servi : secun­ dum hanc enim passus est—For the Lord, too, prayed : not according to the form of God, but according to the form of a servant ; for accord­ ing to this, too, he suffered. Every soul in desolation can profitably use this psalm to obtain relief from God. 1. Domine Deus salutis meæ in die clamavi, et nocte coram te. 2. Intret in conspectu tuo oratio mea: inclina aurem tu­ am ad precem meam : 3. Quia repleta est malis anima mea: et vita mea in­ ferno appropinquavit. 4. /Estimatus sum cum des­ cendentibus in lacum: factus sum sicut homo sine adjutorio, inter mortuos liber. 5. Sicut vulnerati dormientes in sepulchris, quorum non es 1. O Lord, the God of my salvation : I have cried in the day, and in the night before thee. 2. Let my prayer come in before thee: incline thy car to my petition : 3. For my soul is filled with evils: and my life hath drawn nigh to hell. 4. I am counted among them that go down to the pit : 1 am become as a man without help, free among the dead. 5. Like the slain sleeping in the sepulchres, whom thou ic- Psalm VIII—LXXXVII. of Psalter. 261 memberest no more: and they are cast off from thy hand. 6. They have laid me in the lower pit : in the dark places, and in the shadow of death. 7. Thy wrath is strong over me: and all thv waves thou hast brought in upon me. 8. Thou hast put away my acquaintance far from me : they have set me an abomination to themselves. 9. I was delivered up, and 9. Traditus sum, et non egre­ diebar: oculi mei languerunt came not forth : my eyes lan­ præ inopia. guished through poverty. 10. Clamavi ad te Domine 10. All the day I cried to tota die: expandi ad te manus thee, O Lord : I stretched out meas. my hands to thee. 11. Wilt thou show wonders 11. Numquid mortuis facies mirabilia: aut medici suscita­ to the dead : or shall physicians bunt et confitebuntur tibi ? raise to life, and give praise to thee ? 12. Shall any one in the sep­ 12. Numquid narrabit aliquis in sepulchro misericordiam tu­ ulchre declare thy mercy, and am, ct veritatem tuam in per­ thy truth to destruction? ditione ? 13. Shall thy wonders be 13. Num quid cognoscentur in tenebris mirabilia tua: et known in the dark; and thy justitia tua in terra oblivionis? justice in the land of forgetful­ ness ? 14. But I, O Lord, have cried 14. Et ego ad te Domine cla­ mavi : et mane oratio mea prae­ to thee: and in the morning my prayer shall prevent thee. veniet te. 15. Lord, why easiest thou 15. Ut quid Domine repellis orationem meam: avertis fa­ oft my prayer: why turnest thou away thy face from ciem tuam a me? me ? 16. I am poor, and in labors 16. Pauper sum ego, et in laboribus a juventute mea : ex­ from my youth : and being ex­ altatus autem, humiliatus sum alted have been humbled and troubled. et conturbatus. 17. Thy wrath hath come 17. In me transierunt iræ tuæ: et terrores tui conturba­ upon me : and thy terrors have troubled me. verunt me. 18. They have come round 18. Circumdederunt me si­ cut aqua tota die: circumde­ about me like water all the day: they have compassed mo derunt me simul. about together. memor amplius: et ipsi de manu tua repulsi sunt. 6. Posuerunt me in lacu in­ feriori : in tenebrosis, et in umbra mortis. 7. Super me confirmatus est furor tuus: et omnes (luctus tuos induxisti super me. 8. Longe fecisti notos meos a me: posuerunt me abomina­ tionem sibi. 2Ô2 Friday at Matins. 19. Elongasti a me amicum, 19. Friend and neighbor et proximum. et notos meos a thou hast put far from me: miseria. and my acquaintance, because of misery. J i. “ Deus salutis meæ." God, from whom I look for my salvation 3. This verse agrees with what Jesus Christ said in the garden of Olives: Tristis est anima mea usque ad mortem—My soul is sorrowful even unto death {Matt. xxvi. 38). It is thus applied by St. Augustine. 4. “Inter mortuos liber." Here the word Liber gives rise to different interpretations. St. Augustine applies it to Jesus Christ in two ways: first, in the sense of, Free from sin, in con­ trast with other men who are subject to death by reason of sin : Inter peccatores solus sine peccato—Though among sinners he himself alone without sin; and then in this sense that he died not through necessity, but only by an act of his free will. This second explanation is adopted by Bellarmine and Bossuet; it appears to me to be more adequate according to the letter in relation to Jesus Christ, typified under the person of David. But, speaking literally of the person of David, Mattei says that the words Inter mortuos liber signify : Separate from the other dead. He cites the example of king Azarias, who, on accoun; of his leprosy, dwelt in a free house : in domo libera (4 Kings, xv. 5) ; that is, in a free house—in domo separata (2 Parait. xxvi. 21); and Josephus, the historian, attests that the same king when dead was also buried by himself in a place apart: Seorsum solus sepultus est. Hence Mattei, explaining this pas­ sage with regard to the person of David, renders it thus: I am reputed as separate even from the other dead, as though un­ worthy to remain amongst them. 5. “ Vulnerati." St. Jerome translates: Interfecti—Killed. “ De manu tua repulsi." That is, according to Bellarmine and Tirinus: Deprived of all help from Thee. 6. “PosueruntSt. Jerome translates: Posuisti. That is: Thou hast permitted that I should be deposed. “In umbra mortis." St. Jerome translates: In profundis. According to Bellarmine, the sense is the same: he adds that the words Um­ bra mortis signify: A shadow so dense as it deprives of all light, like the shadow of death. He says, moreover, with St. Jerome, Psalm. VIII—LXXXVII of Psalter, 263 that this verse, applied to Jesus Christ, may be understood of his descent in Limbo. 7. “ Furor." St. Augustine justly remarks that this word is better rendered by Indignation, because fury (wrath) is ordi­ narily found in those that have a troubled mind. “ Omnes fluc­ tus tuos induxisti super me." Thou hast heaped upon me all the floods of ills. 8. This was truly accomplished in Jesus Christ when he was abandoned by his disciples : Tunc discipuli omnes, relicto eo, fu­ gerunt—Then the disciples, all leaving him, fled (.Matt. xxvi. 56). Stabant autem omnes noti ejus a longe—And all his ac­ quaintance . . . stood afar off (Luke, xxiii. 49). 9. “ Traditus sum." I have been given up to the power of my enemies. “Non egrediebar." That is, as Bellarmine explains: Non volebam egredi. I did not wish to withdraw myself, my Father having decreed that I should suffer for the salvation of men. “ Oculi mci languorunt prce inopia." That is, according to the same interpreter : My eyes have become faint, as if drained by reason of shedding tears. 10. To ask help according to what the Apostle says: Preces supplicationesque, ad eum qui possit illum salvum facere a morte, cum clamore valido et lacrymis offerens—Who in the days of his flesh with a strong cry and tears offering up prayers and sup­ plications to him that was able to save him from death (Heb. v. 7)·1 12. “Veritatem tuam." Thy fidelity to Thy promises. “In Perditione." After having lost his life. 13. Can the admirable prodigies of Thy goodness and justice be known in the darkness of the tomb and in this place of for­ getfulness, to render Thee the homage that is due to Thee?3 14. “Mane oratio mea preeven iet te." I will not cease to pre­ sent to Thee my prayers from the break of day. 15. This may be understood of the prayer that Jesus Christ made in the garden of Olives: Transeat a me calix iste—May this chalice pass from me; a prayer that his Father did not hear because our Redeemer wished effectively to die, to save 1 This text well applies to the beginning of the psalm, as also to verses 9 and 10. 9 On the subject of these three verses, 11, 12, and 13, one may sec the Canticle of Ezechias, verse 13 ; and Psalm cxiii. 26. 264 Friday at Matins. man; for, says Bellarmine, had the Son prayed absolutely, the Father would certainly have heard him.1 16. “ Exaltatus autem, humiliatus sum et conturbatus." That is: No sooner have I received some relief than immediately I saw myself humbled and weighed down with afflictions.1 2 17. “ Conturbaverunt me." St. Jerome translates: Oppresse­ runt mei That is : I am crushed under the blows of Thy jus­ tice, on account of the rigor with which all the sins of men have deserved to be punished. 19. “zi miseria." According to the Hebrew: Ab obscuritate, a tenebris. Hence this explanation that Mattei gives with Marco Marino: Tenebris se abdunt, ne videantur a me—They hide themselves, not to be seen by me and obliged to help me in my misery. Psalm IX., which is Psalm LXXXVIII. of the Psalter. St. Jerome divides this psalm into three parts. The first recalls the promise, several times repeated, which God made to David to maintain always royalty in the family. The second teaches us that this promise was not entirely fulfilled in the sons according to the flesh, nor in the temporal kingdom of David. The third shows us the prophet sighing for the coming of the Messias, in whom all was to be fully realized, since he alone was to put an end to the tribulations of his people. 1 his is the reason why the Church recites this psalm in the Office of Christ­ mas. 1. The mercies of the Lord 1. Misericordias Domini I will sing forever. in æternum cantabo. 2. I will show forth thy 2. In generationem et gene­ rationem annuntiabo verita­ truth with my mouth to gene­ tem tuam in ore meo. ration and generation. 1 In fact, the prayer of the Saviour was not absolute ; for he added : Verumtamen, non sicut ego volo, sed sicut tu—Nevertheless, not as I will, but as Thou wilt {Matt. xxvi. 39). But the verse adapts itself better to this word that he uttered in his abandonment on the cross: Deus meus ! Deus meus ! ut quid dereliquisti me?—My God, my God, why hast thou forsaken me? {Matt. xxvii. 46.) 1 he verse may also be understood in this sense : Jesus Christ spent the first thirty years of his life in the obscurity of a simple workman ; but when he distinguished himself by his teaching and his miracles, he became an object of persecution till his death on the cross. Psalm IX.—LXXXVIII. of Psalter. 3. Quoniam dixisti : In æter­ num misericordia ædificabitur in coelis: præparabitur veritas tua in eis. 4. Disposa i testamentum electis meis, juravi David servo meo: usque in æternum præparabo semen tuum. 5. Et aedificabo in generatio­ nem, et generationem sedem tuam : 6. Confitebuntur cœli mira­ bilia tua Domine: etenim veri­ tatem tuam in ecclesia sanc­ torum. 7. Quoniam quis in nubibus aequabitur Domino : similis erit Deo in filiis Dei? 8. Deus, qui glorificatur in consilio sanctorum : magnus et terribilis super omnes, qui in circuitu ejus sunt. 9. Domine Deus virtutum quis similis tibi ? potens es Domine, et veritas tua in cir­ cuitu tuo. 10. Tu dominaris potestati maris : motum autem fluctuum ejus tu mitigas. 11. Tu humiliasti sicut vul­ neratum, superbum : in brachio virtutis tuæ dispersisti inimi­ cos tuos. 12. Tui sunt cœli, et tua est terra, orbem terrae et plenitu­ dinem ejus tu fundasti : Aqui­ lonem, et mare tu creasti. 13. Thabor et Hermon in nomine tuo cxultabunt: tuum brachium cum potentia. 14. Firmetur manus tua, et exaltetur dextera tua: justitia et judicium praeparatio sedis tuæ. 15. Misericordia et veritas 265 3. For thou hast said : Mercy shall be built up forever in the heavens: thy truth shall be prepared in them. 4. I have made a covenant with my elect, I have sworn to David my servant : Thy seed will I settle forever. 5. And 1 will build up thy throne unto generation and generation. 6. The heavens shall confess thy wonders, O Lord : and thy truth in the church of the saints. 7. For who in the clouds can be com pared to the Lord : or who among the sons of God shall be like to God? 8. God, who is glorified in the assembly of the saints : great and terrible above all them that are about him. 9. O Lord God of hosts, who is like to thee? thou art mighty, O Lord, and thy truth is round about thee. 10. Thou rulestthe power of the sea : and appeasest the mo­ tion of the waves thereof. 11. Thou hast humbled the proud one, as one that is slain : with the arm of thy strength thou hast scattered thy ene­ mies. 12. Thine are the heavens, and thine is the earth, the world and the fulness thereof thou hast founded: the north and the sea thou hast created. 13. Thabor and Hermon shall rejoice in thy name: thy arm is with might. 14. Let thy hand be strength­ ened. and thy right hand ex­ alted : justice and judgment are the preparation of thy ‘ throne. 15. Mercy and truth shall go 206 Friday at Matins. præccdent faciem tuam : beatus before thy face : blessed is the populus, qui scit jubilationem. people that knoweth jubilation. 16. Domine, in lumine vultus 16. They shall walk, O Lord, tui ambulabunt, et in nomine in the light of thy countenance: tuo exultabunt tota die: et in and in thy name they shall re­ justitia tua exaltabuntur. joice all the day: and in thy justice they shall be exalted. 17. Quoniam gloria virtutis 17. For thou art the glory eorum tu es: et in beneplacito of their strength: and in thy tuo exaltabitur cornu nostrum. good pleasure shall our horn be exalted. 18. Quia Domini est assump­ 18. For our protection is of tio nostra: et sancti Israel Re­ the Lord : and of our king the gis nostri. holy one of Israel. 19. Tunc locutus es in visi­ 19. Then thou spokest in a one sanctis tuis, et dixisti : Po­ vision to thy saints, and saidst: sui adjutorium in potente : et I have laid help upon one that exaltavi electum de p’ebe mea. is mighty, and have exalted one chosen out of my people. 20. I have found David my 20. Inveni David servum meum: oleo sancto meo unxi servant: with my holy oil I have anointed him. eum. 21. For my hand shall help 21. Manus enim mea auxili­ abitur ei: et brachium meum him: and my arm shall strengthen him. confortabit eum. 22. The enemy shall have no 22. Nihil proficiet inimicus in eo, et filius iniquitatis non advantage over him, nor the son of iniquity have power to apponet nocere ei. hurt him. 23. And I will cut down his 23. Et concidam a facie ip­ sius inimicos ejus: et odientes enemies before his face: and them that hate him I will put eum in fugam convertam. to flight. 24. And my truth and my 24. Et veritas mea, et mise­ ricordia mea cum ipso: et in mercy shall be with him: and nomine meo exaltabitur cornu in my name shall his horn be exalted. ejus. 25. Et ponam in mari ma­ 25. And I will set his hand num ejus: et in fluminibus in the sea: and his right hand dexteram ejus. in the rivers. 26. Ipse invocabit me: Pater 26. He shall cry out tome: meus es tu : Deus meus, et Thou art my father: my God, susceptor salutis meæ. and the support of my salva­ tion : 27. Et ego primogenitum 27. And I will make him my ponam illum excelsum præ re­ first-born, high above the kings gibus terne. of the earth. 28. In æternum servabo illi 28. I will keep my mercy for Psalm IX.—LXXX VIII. of Psalter. misericordiam meam: et tes­ tamentum meum fidele ipsi. 29. Et ponam in sæculum sæculi semen ejus : et thronum ejus sicut dies coeli. 30. Si autem dereliquerint filii ejus legem meam : et in ju­ diciis meis non ambulaverint: 31. Si justitias meas profa­ naverint: et mandata mea non custodierint: 32. Visitabo in virga iniqui­ tates eorum : et in verberibus peccata eorum. 33. Misericordiam autem me­ am non dispergam ab eo: ne­ que nocebo in veritate mea: 34. Neque profanabo testa­ mentum meum : et quæ proce­ dunt de labiis meis, non faciem irrita. 35. Semel juravi in sancto meo, si David mentiar: semen ejus in æternum manebit. 36. Et thronus ejus sicut sol in conspectu meo : et sicut luna perfecta in æternum : et testis in coelo fidelis. 37. Tu vero repulisti et de­ spexisti: distulisti Christum tuum. 38. Evertisti testamentum servi tui: profanasti in terra sanctuarium ejus. 39. Destruxisti omnes sepes ejus: posuisti firmamentum ejus formidinem. 40. Diripuerunt cum omnes transeuntes viam: factus est opprobrium vicinis suis. 41. Exaltasti dexteram de­ primentium eum : lætificasti omnes inimicos ejus. 42. Avertisti adjutorium gla- 267 him forever: and my covenant faithful to him. 29. And I will make his seed to endure for evermore: and his throne as the days of heaven. 30. And if his children for­ sake my law: and walk not in my judgments : 31. If they profane my jus­ tices: and keep not my com­ mandments : 32. I will visit their iniquities with a rod : and their sins with stripes. 33. But my mercy I will not take away from him : nor will I suffer my truth to fail: 34. Neither will I profane my covenant: and the words that proceed from my mouth I will not make void. 35. Once I have sworn by my holiness, I will not lie unto David : his seed shall endure forever. 36. And his throne as the sun before me, and as the moon perfect forever, and a faithful witness in heaven. 37. But thou hast rejected and despised : thou hast been angry with thy anointed. 38. Thou hast overthrown the covenant of thy servant : thou hast profaned his sanc­ tuary on the earth. 39. Thou hast broken down all his hedges: thou hast made his strength fear. 40. All that pass by the way have robbed him : he has be­ come a reproach to his neigh­ bors. 41. Thou hast set up the right hand of them that oppress him : thou hast made all his enemies to rejoice. 42. Thou hast turned away 268 Friday at Matins. dn ejus: et non es auxiliatus the help of his sword: and si in hello. hast not assistccj bim jn battle. 43. e s t r u x 1 s 11 euni ab 43. Thou hast made his puriemundatione. et sedem ejus fication to cease ; and thou hast in terram collisisti. cast his throne down to the ground. 44. Minorasti dies temporis 44. Thou hast shortened the ejus: perfudisti eum confu­ days of his time: thou hast sione. covered him with confusion. 45. Usquequo Domine aver­ 45. How long, O Lord, turntis in finem: exardescet sicut est thou away unto the end: ignis ira tua ? shall thy anger burn like fire? 46. Memorare quæ mea sub­ 46. Remember what my sub­ stantia; numquid enim vane stance is : for hast thou made constituisti omnes filios homi­ all the children of men in vain? num ? 47. Quis est homo, qui vivet, 47. Who is the man that shall et non videbit mortem : eruet live, and not see death : that animam suam de manu inferi? shall deliver his soul from the hand of hell ? 48. Ubi sunt misericordiae 48. Lord, where arc thy an­ tuæ antiquæ Domine, sicut ju­ cient mercies, according to what thou didst swear to rasti David in veritate tua? David in thy truth ? 49. Be mindful, O Lord, of 49. Memor esto Domine op­ probrii servorum tuorum: the reproach of thy servants (quod continui in sinu meo) (which I have held in my bosom) of many nations : multarum gentium. 50. Wherewith thy enemies 50. Quod exprobraverunt inimici tui Domine, quod ex­ have reproached, O Lord, probraverunt commutationem wherewith they have reproach­ ed the change of thy anointed. Christi tui. 51. Blessed be the Lord for 51. Benedictus Dominus in evermore : So be it, so be it. æternum : fiat, fiat. 2. "Veritatem tuam.” According to the Hebrew: Fidem tuam—Thy fidelity to Thy promises. 3. "In æternum misericordia œdificabitur.” That is: Mercy shall be for us an eternal edifice of graces. “ Praeparabitur.” According to the Chaldee: Stabilietur—Shall be established. "Veritas tua.” That is: Thy fidelity, or the accomplishment of Thy promises. 4. “ Disposui test amentum.” St. Jerome translates: Percussi fœdus. "Electis meis.” With my elect; namely, Abraham, Isaac, and the other Patriarchs, as is commonly understood by interpreters. “ Prceparabo.” St. Jerome translates : Stabiliam. God has promised (2 Kings, vii. 12) to intrust forever his king­ Psalm IX.—LXXXVIII. of Psalter. 269 dom to the posterity of David, and this promise was verified in the person of Jesus Christ, as is taught by St. Jerome, St. Augustine, Theodoret, etc. Mattei observes very well that the kingdom of David was perpetuated in Jesus Christ, his de­ scendant, who has continued and will continue eternally to maintain and to govern the spiritual empire of the Church. 5. That is: I will establish for thee a royal throne through all ages. Bellarmine justly remarks that this was properly verified only in our Saviour, of whom David was the figure. 6. “Etenim." According to the Hebrew : Et, Etiam. “ Veri­ tatem tuam." Thy fidelity to the promises that Thou hast made. 7. “ Innubibus." That is: In the heavens. “ In filiis Dei." According to the Chaldee : Among the angels. 8. “ Sanctorum." That is : Of the angels. 9. “ Veritas tua in circuitu tuo." That is: Thy faithfulness always accompanies Thee. Mattei understands this part of the verse thus : Thou art powerful; and therefore Thou dost promise much, and Thou art faithful to fulfil Thy promises. 10. “ Potestati maris." St. Jerome translates : Superbia· maris —The pride of the sea. 11. “ Vulneratum." The Hebrew word signifies, according to Menochius: Mortally wounded. “ Superbum." In Hebrew: Ra/iab. That is: King Pharao, or else Egypt.1 “Dispersisti." Thou hast scattered Thine enemies by drowning them in the Red Sea, according to the interpretation of Bellarmine. 12. “Aquilonem et mare." Bellarmine, Menochius, Lalle­ mant, and Mattei, with Symmachus, hereby understand the North and the South.3 13. “ Thabor et Hermon." That is, as Lallemant explains: The East and the West. 14. “Firmetur." St. Jerome translates: Roboretur. “ Prceparatio." According to the Hebrew: Basis; or, according to St. Jerome’s translation : Firmamentum. 15. “Veritas." Fidelity to Thy promises. “ Precedent fa­ ciem tuam." That is: Are always before Thy eyes. “Beatus populus qui scit jubilationem." Happy the people that know12 1 See Psalm Ixxxvi. 3. 2 We find the same expressions in Psalm cvi. 3. 270 Friday at Matins. the joy that is felt in praising Thee! Thus Bellarmine, Menochius, Tirinus, and Bossuet. v 16. That is, according to Bellarmine and Menochius: Those that praise Thee shall walk in the light of Thy grace, in follow­ ing the way of Thy precepts; they shall exult with joy all the day long in celebrating Thy name; and Thy justice, which will never fail to recompense Thy servants, will elevate them to a higher degree of perfection. 17. Thou art the glory of their virtue, since all their vigor comes from Thy grace, and not from their own works; and it is only by Thy good pleasure that our strength will be raised against the enemy. " Inbeneplacito tuo exaltabitur." St. Jerome translates: In voluntate tua elevabis-—In Thy will shalt Thou raise up. "Cornu.” According to the Chaldee: Robur —Our strength. 18. "Assumptio.” St. Jerome translates : Protectio. 19. " Sanctis tuis.” To ye holy prophets. According to the Hebrew: Sancto tuo ; which may be understood of the prophet Samuel ; but Malvenda, Lallemant. and Mattei say that the other prophets may also be very well understood in accord­ ance with the Vidgate.1 "In potente." In a mighty man, who is David. "Exaltavi.” I have raised him to the throne. 20. “ Unxi euni.” I have anointed him, or I will cause him to be anointed as king of Israel ; as was done by the ministry of Samuel (1 Kings, xvi. 13). 24. “ Veritas inea.” My fidelity to my promises. “ In nomine meo.” That is: By my help. The interpreters say that the expressions of this verse and of the following verses apply better to the person of Jesus Christ. 25. That is: I will give him the dominion of the sea and of the rivers. If one wishes to apply to David this verse, one may understand by the Sea the Persian Gulf, the Arabian Gulf, or the Red Sea, and the whole Erythræan Sea, where the Edomites, the Amalekites, and the Arabs, all tributaries of David, lived; and by the rivers, the Euphrates, the Orontes, and others sub- 1 Some interpreters translate the Hebrew in the singular; but St. Jerome translates it in the plural, and Bellarmine says : ht gresco habe­ tur: “ hilus tuis;" sed Sanctus Hieronymus, in Epistola ad Suniam et Fretcllani, dicit omnes interpretes vertisse: “Sanctis tuis,” ut habetur in hebrao. Psalm IX.—LXXX VIII. of Psalter. 2 71 ject to David, when he took Syria, Mesopotamia, and Damascus, But Maldonatus, Bellarmine, Menochius, and many others ap­ ply the verse better to Jesus Christ, of whom David was the figure, and to whom God made subject the seas, the rivers, and the whole earth. 26. Jesus Christ, speaking of God, calls him his Father, as to his divinity, and his God, his Saviour, as to his humanity. Such is the explanation given by Bellarmine and Menochius. 27. Bellarmine and Menochius say that Jesus Christ as God is the only Begotten, and that as man he is the First-born, because he was the Head of the predestined (Eph. ij. Others apply this verse to the person of David. Mattei justly remarks that in the spiritual sense the expressions in the verse are fully verified only in Jesus Christ. 28. St. Augustine also applies this verse to the person of Jesus Christ, saying : Propter ipsum fidele testamentum ; which means that God on account of the merits of Jesus Christ kept his promise to save mankind. But others commonly apply it to David in this sense: I will be faithful to him in the promise that I have made him ; namely, to give him a Son who shall be Jesus Christ, through whom his reign shall become eternal. This promise was made to David by the prophet Nathan (2 Kings, vii. 12). Such is the explanation given by Bellarmine and Menochius. I 29. This verse corresponds to what we read in the Gospel : Dabit illi Dominus Deus sedem David, patris ejus ; et regnabit in domo Jacob in ceternum, et regni ejus non erit finis—The Lord shall give unto him the throne of David, his father; and he shall reign in the house of Jacob forever, and of his kingdom there shall be no end (Luke, i. 32, 33). It also corresponds to the prophecy of Isaias : Super solium David ct super regnum ejus sedebit, ut confirmet illud, et corroboret in judicio et justitia, a modo et usque in sempiternum- He shall sit upon the throne of David, and upon his kingdom ; to establish it and strengthen it with judgment and with justice, from henceforth and forever (Is. ix. 7). Jesus Christ was, in fact, to reign over all Israel and over the whole earth ; not, indeed, with a temporal rule, which it was not his will to exercise, but with a spiritual rule, of which the earthly kingdom of David was a figure. Hence the verse may be thus explained : I will preserve his race by giving him 72 Friday at Matins. the Messias for his son, through Whom I will make his throne to endure as long as the heavens; that is, forever. Gordona here remarks that the temporal reign of David ended under Jechonias; whence, he says, this promise of an eternal kingdom can be understood only of Jesus Christ typified by David. 32. The Lord threatens the rod and stripes, and not the sword and death, to show that he will come as a father to cor­ rect, and not as an executioner to take their life. 33. "Misericordiam autem meant non dispergam ab eo." That is, the offence that the descendants of David will inflict upon me will not prevent me from keeping my promise of causing the Messias to be born in his family. "Neque nocebo in veritate mea." According to the Hebrew : Non mentiar in veritate mea — I will not fail in the promise that I have made to him. 35· “Juravi in sancto meo." Mattei observes that this is a recognized expression in Scripture ; thus we read : Juravit Do­ minus Deus in sancto suo—The Lord God hath sworn by his holiness (Amos, iv. 2). " Si David mentiar." The same inter­ preter says that in the imprecatory oaths the Hebrews left the second part of the imprecation to be understood ; so that Si mentiar means the same as Non mentiar ; it is as if God said : If I lie, I am no longer God. " Semen ejus in aternum manebit i' His posterity shall never come to an end, since Jesus Christ shall reign for all eternity. 36. “ Testis in coelo fidelis." That is, according to Bellarmine and Menochius: Like the rainbow which appears in heaven as a faithful witness of the peace which God wishes to keep with men (Gen. ix. 16). But Lallemant explains it thus : This throne placed in heaven for the Son of David shall be there forever, a faithful witness of the truth of my promises. 37? " Distulisti Christum tuum." Tho.i hast deferred send­ ing the Messias whom Thou hast promised. St. Augustine says in regard to this passage : Ergo, Domine, non imples quod promisisti—Art Thou not, Lord, going to fulfil what Thou hast promised? He then adds: Manet omnino, Deus, quod promi­ sisti ; nam Christum tuum non abstulisti, sed distulisti—Thou 1 Here begins the second part of the psalm : the prophet puts the calamities in juxtaposition with the promises in order to touch the heart of God and obtain mercy. Psalm IX.—LXXXVIII. of Psalter. 273 still kccpcst Thy promise, for Thou hast not cast off Thy Christ, but Thou hast delayed him. 38. "Sanctuarium." According to the Hebrew: Diadema. The verse is thus explained : It seems as if Thou hast revoked the covenant and the promise Thou hast made to Thy servant David ; for Thou hast permitted Thy sanctuary to be profaned on earth, by allowing the crown to pass into the hands of a Gentile king, who has seized upon the throne. This happened when Jechonias and Sedecias, descendants of David, were taken captive. But St. Augustine, Bede, Cassiodorus, and others, apply this text to the destruction of Jerusalem by Titus. 39. " Destruxisti omnes sepes cjus." Thou hast willed all the walls of the kingdom of David to be ruined, so that it remained as a vineyard without hedges. “ Posuisti firmamentum ejus for­ midinem." According to the Hebrew : Posuisti in munitionibus ejus formidinem ; or, according to the translation of St. Jerome : Posuisti munitiones ejus pavorem. That is : Thou hast set fear in the place of the fortresses of the kingdom. Thus Lallemant explains it: Fecisti ut in locum munitionis succederet formido— Thou hast caused terror to take the place of defence. 41. “ Exaltasti dexteram." Thou hast increased the strength, the power. 42. St. Augustine, applying this passage to the destruction of the Jewish people, and to the ruin of their kingdom for having put to death Jesus Christ, exclaims: Terram perdidit, pro qua Dominum occidit !—It has lost that land for which it killed the Lord ! 43. We translate this verse as Father Lallemant1 does. But St. Augustine explains differently the words "Destruxisti eum ab emundatione he says that the Jews not believing in Jesus Christ remained deprived of the grace which would have puri­ fied them : Soluti sunt ab emundatione ; for faith alone was able to purify their hearts from their sins. 44. " Minorasti dies temporis ejus." St. Augustine says that 1 Bellarmine says that the Hebrew text is more clear; he translates it littcrally thus: Cessare fecisti munditiam ejus; et thronum ejus in ter­ ram destruxisti—Thou hast made his comeliness (brightness or glory) to cease, and hast brought down his throne to the ground. By Mundi­ tiam he understands the splendor of the royal ornaments. 2/4 Friday at Matins. the Jews believed that their kingdom would last forever : Puta­ bant se in ceternum regnaturos. 45.1 "Avertis. According to the Hebrew: Absconderis— Wilt Thou hide Thyself ? "In finem?” Is it to be until our ruin is complete? The sense of the verse is: How long, 0 Lord, wilt Thou refuse to look graciously upon us? Is Thy anger, then, like fire, which is not quenched until it has utterly consumed whatsoever it lays hold of? Thus Lallemant explains the words with Bellarmine. 46. " Memorare quee mea substantia.” Bellarmine thus trans­ lates the Hebrew : Memorare ego quanti temporis sim—Consider how short the time is that remains for me to live. St. Augus­ tine, explaining these words with reference to Jesus Christ, makes David say: Remember, O Lord, what is my substance, that is, that Thy Son is to take flesh from my blood. 48. " In veritate tua.” That is, according to Thy fidelity. 49· ” Quod continui in sinu meo.” Mattei explains: Quibus opprobriis plenus est sinus meus—Of which reproach my own heart is full. 50. "Commutationem.” According to the Hebrew: Claudi­ cationem— Limping. That is: Thy enemies, O Lord, upbraid us, and for what? Because Thy Christ, or the Messias, conies limping with too slow a pace. When the Gentiles insulted the Jews, the latter answered them that the Messias would soon come to deliver them from their miseries; but the Gentiles, continuing their reproaches, rejoined: How is this? Is your Messias lame, that he never arrives? 51. That is: But may the Lord be blessed forever, for he cannot fail in his promises; let us, then, humbly pray to him to accomplish with all speed the promise that he has made to send us the Saviour? Psalm X., which is Psalm XCIII. of the Psalter. The subject of this psalm is the Providence of God, attentive to the punishing of the wicked and to the rewarding of the just; although, by 1 The beginning of the prayer to hasten the coming of the Messias, and the accomplishment of the divine promises. - This conclusion of the psalm, says Canon Gaume, shows that in the complaints of the prophet there was neither impatience nor murmuring; Psalm X.—XCIII. of Psalter. 275 a judgment full of wisdom, it often happens that the wicked prosper in this world and the just are afflicted. The first fourteen verses of this psalm show us the just who arc afflicted and who lament in seeing the prosperity of the wicked. The psalmist rebukes the just for their little faith, and exhorts them to be patient and to put their trust in God. 1. Deus ultionum Dominus Deus ultionum libere egit. 2. Exaltare qui judicas ter­ ram : redde retributionem su­ perbis. 3. Usquequo peccatores Do­ mine: usquequo peccatores gloriabuntur. 4. Effabuntur, et loquentur iniquitatem : loquentur omnes, qui operantur injustitiam? 5. Populum tuum Domine humiliaverunt: et hereditatem tuam vexaverunt. 6. Viduam, et advenam in­ terfecerunt: et pupillos occi­ derunt. 7. Et dixerunt: Non videbit Dominus, nec intelliget Deus Jacob. 8. Intelligite insipientes in populo: et stulti aliquando sapite. 9. Qui plantavit aurem, non audiet? aut qui finxit oculum, non considerat? 10. Qui corripit gentes, non arguet: qui docet hominem scientiam ? 11. Dominus scit cogitatio­ nes hominum, quoniam vanæ sunt. 12. Beatus homo, quem tu erudieris Domine: et de lege tua docueris eum. 1. The Lord is the God to whom revenge belongeth : tne God of revenge hath acted freelv. * 2. Lift up thyself, thou that judgest the earth : render a re­ ward to the proud. 3. How long shall the wicked, O Lord : how long shall the wicked make their boast? 4. How long shall they utter, and speak wrong things? How long shall all the workers of iniquity talk ? 5. Thy people, O Lord, they have brought low : and they have afflicted thy inheritance. 6. They have slain the widow and the stranger: and they have murdered the fatherless. 7. And they have said: The Lord shall not see : neither shall the God of Jacob understand. 8. Understand, ye senseless among the people : and, you fools, be wise at last. 9. He that planted the ear, shall he not hear? or hethat formed the eye, doth he not consider? 10. He that chastiseth na­ . tions, shall he not rebuke: he that teacheth man knowledge? 11. The Lord knoweth the thoughts of men, that they are vain. 12. Blessed is the man whom thou shalt instruct, O Lord : and shalt teach him out of thv law. we sec in them an unreserve full of confidence in the wisdom and good pleasure of God. Friday at Matins. 13. ut mitiges ci a diebus 13. That thou mayst give malis: donec fodiatur pecca- him rest from the evil days: tori fovea. till a pit |3e