I am currently building a page featuring notes on the 33 Psalms of the Little Office. As time permits, DV, I will add commentaries from the Fathers and from holy and learned commentators. Today's post presents the first two Psalms and is offered in the confident hope of Our Blessed Mother's loving intercession for little Es (whose birthday is celebrated today).
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| David introduces the Psalms. Master of Jean de Mandeville, (French, active 1350 - 1370) [Getty Museum] |
The prophet Samuel refers to David's skill as a musician:
[23] Igitur quandocumque spiritus Domini malus arripiebat Saul, David tollebat citharam, et percutiebat manu sua, et refocillabatur Saul, et levius habebat : recedebat enim ab eo spiritus malus.
So whensoever the evil spirit from the Lord was upon Saul, David took his harp, and played with his hand, and Saul was refreshed, and was better, for the evil spirit departed from him.[1 Samuel 16]
In the Little Office, there are 28 psalms for each 24 hour cycle and 34 in total. Psalm 121, however, features twice so the total figure becomes 33, one for each year of Our Saviour's earthly life.
Matins: 94; 1st nocturn: 8, 18 & 23; 2nd nocturn: 44, 45 & 86; 3rd nocturn: 95, 96 & 97;
Lauds: 92, 99, 62 & 148;
Prime: 53, 84 & 116;
Terce: 119, 120 & 121;
Sext: 122, 123 & 124;
None: 125, 126 & 127;
Vespers: 109, 112, 121, 126 & 147;
Compline: 128, 129 & 130.
The psalms in numerical order
The Psalms are reproduced below with notes immediately following each psalm. [ ] The footnotes are not hyperlinked but may be found immediately after the relevant Psalm.
8, 18, 23, 44, 45, 53, 62, 84, 86, 92,94, 95, 96, 97, 99, 109, 112, 116, 119, 120, 121, 122, 123,
124, 125,126, 127, 128, 129, 130, 147, & 148.
Psalmus 8 (Matins, First Nocturn)
Domine, Dominus noster. God is wonderful in His works; especially in mankind, singularly exalted by the incarnation of Christ.[1] In finem, pro torculáribus.[1] Psalmus David.
Unto the end, for the presses: a psalm of David.
[2] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in the whole earth!
Quóniam eleváta est magnificéntia tua, * super cælos.[2]
For thy magnificence is elevated * above the heavens.
[3] Ex ore infántium et lacténtium perfecísti laudem propter inimícos tuos, * ut déstruas inimícum et ultórem.
Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, * that thou mayst destroy the enemy and the avenger.
[4] Quóniam vidébo cælos tuos, ópera digitórum tuórum: * lunam et stellas, quæ tu fundásti.
For I will behold thy heavens, the works of thy fingers: * the moon and the stars which thou hast founded.
[5] Quid est homo quod memor es ejus? * aut fílius hóminis, quóniam vísitas eum?
What is man that thou art mindful of him? * or the son of man that thou visitest him?
[6] Minuísti eum paulo minus ab Ángelis, glória et honóre coronásti eum: * [7] et constituísti eum super ópera mánuum tuárum.
Thou hast made him a little less than the angels, thou hast crowned him with glory and honour: * and hast set him over the works of thy hands.
[8] Omnia subjecísti sub pédibus ejus, * oves et boves univérsas: ínsuper et pécora campi.
Thou hast subjected all things under his feet, * all sheep and oxen: moreover the beasts also of the fields.
[9] Vólucres cæli, et pisces maris, * qui perámbulant sémitas maris.
The birds of the air, and the fishes of the sea, * that pass through the paths of the sea.
[10] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in all the earth!
Notes
[1] torcŭlar, āris, n. torqueo. I A press used in making wine or oil; II A cellar for storing up oil, an oil-cellar;
[2] Verse [2]: 'I ask, how is His Name wonderful in all the earth? The answer is, "For Your glory has been raised above the heavens." So that the meaning is this, O Lord, who art our Lord, how greatly do all that inhabit the earth admire You! For Your glory has been raised from earthly humiliation above the heavens. For hence it appeared who You were that descended, when it was by some seen, and by the rest believed, whither it was that You ascended.' [Aug Exp Ps 8] Some saw with their own eyes the Ascension of Christ into Heaven, others with the eyes of Faith. This led them to realize who it was who came down on earth: see Symbolum Nicaenum/Nicene Creed
Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula...Qui propter nos homines et propter nostram salutem descendit de caelis.super caelos: See the Ascension according to St Luke:
I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages...For us men and for our salvation He came down from heaven.
et ascendit in caelum, sedet ad dexteram Patris.
He ascended into heaven and is seated at the right hand of the Father.
[9] And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.[3] Ex ore infántium et lacténtium: God does not condescend to be known or praised by the proud, who presume on their own strength, but by the humble and the little ones: Christ Himself quotes the words from Psalm 8:
Et cum haec dixisset, videntibus illis, elevatus est : et nubes suscepit eum ab oculis eorum. [Acts 1]
[25] In illo tempore respondens Jesus dixit : Confiteor tibi, Pater, Domine caeli et terrae, quia abscondisti haec a sapientibus, et prudentibus, et revelasti ea parvulis.This verse may have a double meaning. (1), to understand infants and sucklings as meaning mankind, who really are such, when compared to the Angels; and the sense would be from the mouth of mortals you have perfected praise, revealing your glory to them, “because of thy enemies;” that is, to confound the rebellious angels. “That thou mayest destroy the enemy and the avenger;” that is, that you may outwit the wisdom of your primary enemy, the devil, and his defenders, or avengers, the host of his followers, the reprobate angels. (2) by “infants and sucklings,” may be understood humble people, little ones in their own eyes, and not versed in the science of the world, of whom many had no hesitation in spilling their blood for it. In such sense did our Saviour quote this very Psalm,
At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. [Matt 11]
[16] et dixerunt ei : Audis quid isti dicunt? Jesus autem dixit eis : Utique. Numquam legistis : Quia ex ore infantium et lactentium perfecisti laudem?By enemies are meant the wise ones of this world, and their apologists, who, with all their knowledge of God, have not glorified him as such, and, therefore, “became vain in their thoughts,” as St. Paul expresses it. [From Bellarmine Expl Ps 8]
And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise? [Matt 21]
[4] Quóniam vidébo cælos tuos: ópera digitórum tuórum - “the works of thy fingers;” formed by skilful fingers, not by the muscles of your arms, to show with what facility (clicking of fingers) they were created by God; and furthermore, that valuable and precious works, not requiring labour but skill, are generally the work of the fingers and not of the arms. Mention is not made of the sun here, for it was mostly at night that David would so turn to contemplation; that being the time most meet for it.
[55] Memor fui nocte nominis tui, Domine, et custodivi legem tuam.sasd
In the night I have remembered thy name, O Lord: and have kept thy law.
[62] Media nocte surgebam, ad confitendum tibi super judicia justificationis tuae.
I rose at midnight to give praise to thee; for the judgments of thy justification. [Ps 118]
[5] Quid est homo quod memor es ejus?: as if he said the greatest favor possible to be conferred on man, who is mere dust and ashes, is the bare remembrance of him by God;
quóniam vísitas eum: The word “visitest him,” implies the special providence God has for all men, especially that which he displayed, by coming into the world, assuming human flesh. Such is, properly speaking, the visitation alluded to in Lk. 1. [From Bellarmine Expl Ps 8]
[67] Et Zacharias pater ejus repletus est Spiritu Sancto : et prophetavit, dicens :And later in the same chapter:
And Zachary his father was filled with the Holy Ghost; and he prophesied, saying:
[68] Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suae :
Blessed be the Lord God of Israel; because he hath visited and wrought the redemption of his people:
[Luke 1]
[78] per viscera misericordiae Dei nostri, in quibus visitavit nos, oriens ex alto :
Through the bowels of the mercy of our God, in which the Orient from on high hath visited us:
Such visitation could not but elicit, “What is man that thou art mindful of him? Or the son of man that thou visitest him?”
Verses 6-9: 5 Three favors of God to the human race are enumerated. (1), being created by God of so noble a nature as to be very little less than that of the Angels. (2), to be so distinguished in honor and glory beyond all other creatures, inasmuch as he has been made to the image and likeness of God, and endowed with reason and free will. (3), from the power and dominion over all things, especially animals, that have been conferred by God upon him;
- sheep and oxen are meant all domestic animals: believers, subjects and prelates;
- beasts of the field are meant wild animals: unbelievers;
- birds of the air; angels; and
- fish of the sea; evil spirits, who, from the lowest abyss are insensible to God’s praise, and revel in the meanest and lowest dissipation. [From Bellarmine Expl Ps 8]
Psalmus 18 (Matins, First Nocturn)
Coeli enarrant. The works of God shew forth his glory: his law is greatly to be esteemed and loved.In finem. Psalmus David.
Unto the end. A psalm for David.
Cæli enárrant glóriam Dei: * et ópera mánuum ejus annúntiat firmaméntum.[1]
The heavens shew forth the glory of God, * and the firmament declareth the work of his hands.
Dies diéi erúctat verbum, * et nox nocti índicat sciéntiam.[2]
Day to day uttereth speech, * and night to night sheweth knowledge.
Non sunt loquélæ, neque sermónes, * quorum non audiántur voces eórum.[3]
There are no speeches nor languages, * where their voices are not heard.
In omnem terram exívit sonus eórum: * et in fines orbis terræ verba eórum.[4]
Their sound hath gone forth into all the earth: * and their words unto the ends of the world.
In sole pósuit tabernáculum suum: * et ipse tamquam sponsus procédens de thálamo suo:
He hath set his tabernacle in the sun: * and he, as a bridegroom coming out of his bride chamber,
Exsultávit ut gigas ad curréndam viam, * a summo cælo egréssio ejus:
Hath rejoiced as a giant to run the way: * his going out is from the end of heaven,
Et occúrsus ejus usque ad summum ejus: * nec est qui se abscóndat a calóre ejus.[5]
And his circuit even to the end thereof: * and there is no one that can hide himself from his heat
.
Lex Dómini immaculáta, convértens ánimas:[6] * testimónium Dómini fidéle, sapiéntiam præstans párvulis.[7]
The law of the Lord is unspotted, converting souls: * the testimony of the Lord is faithful, giving wisdom to little ones.
Justítiæ Dómini rectæ, lætificántes corda:[8] * præcéptum Dómini lúcidum, illúminans óculos.
The justices of the Lord are right, rejoicing hearts: * the commandment of the Lord is lightsome, enlightening the eyes.[9]
Timor Dómini sanctus, pérmanens in sæculum sæculi:[10] * judícia Dómini vera, justificáta in semetípsa.[11]
The fear of the Lord is holy, enduring for ever and ever: * the judgments of the Lord are true, justified in themselves.
Desiderabília super aurum et lápidem pretiósum multum: * et dulcióra super mel et favum.[12]
More to be desired than gold and many precious stones: * and sweeter than honey and the honeycomb.
Étenim servus tuus custódit ea, * in custodiéndis illis retribútio multa.[13]
For thy servant keepeth them, * and in keeping them there is a great reward.
Delícta quis intélligit? ab occúltis meis munda me:[13] * et ab aliénis parce servo tuo.[14]
Who can understand sins? from my secret ones cleanse me, O Lord: * and from those of others spare thy servant.
Si mei non fúerint domináti, tunc immaculátus ero: * et emundábor a delícto máximo.[14]
If they shall have no dominion over me, then shall I be without spot: * and I shall be cleansed from the greatest sin.
Et erunt ut compláceant elóquia oris mei: * et meditátio cordis mei in conspéctu tuo semper.[15]
And the words of my mouth shall be such as may please: * and the meditation of my heart always in thy sight.
Dómine, adjútor meus, * et redémptor meus.
O Lord, my helper, * and my redeemer.
Notes
[1] Such are the grandeur of the heavens, that they at once proclaim the greatness and glory of their Maker. Heavens and firmament signify the same thing, namely, the whole celestial display, consisting of son, moon, stars, etc., for we read in Genesis, that “God called the firmament heaven,” and in it placed the sun, moon, and stars.
[2] What a beautiful announcement is that of God’s glory by the heavens, because (1) they announce it incessantly. (2) they do it in the language of all nations. (3) they announce it to the whole world. The heavens announce his glory day and night by the beauty of the sun in the day, and that of the stars by night; but as the days and nights pass away, and are succeeded by others, the Psalmist most beautifully and poetically imagines one day having performed his course, and spent it in announcing the glory of God, and then hands over the duty to the following day to do likewise; and so with the night, having done her part, gives in charge to the following night to do the same; and thus, “Day to day uttereth speech:” when its course has run, it warns the following to be ready, “And night to night sheweth knowledge.” When the night too has finished her task of praising God, she warns the following to be ready for the duty; and thus, without intermission, without interruption, day and night fall in, and lead the choir in chanting the praises of their Creator. [From Bellarmine Expl Ps 18]
[3] The preaching of the heavens is delivered in all languages, that is to say, can be understood by all nations, as if the heavens spoke in the language of every one of them: because all nations, when they behold the beauty and the excellence of the heavens, cannot but understand the excellence and the superiority of him who made them.[From Bellarmine Expl Ps 18]
[4] The heavens announce God’s glory, not only without intermission, and in all languages, but they do it, furthermore, all over the world. St. Paul quotes this passage in proof of the preaching of Christ having reached all nations; from which we are to understand, that the apostles are allegorically meant here by the heavens.
[5] In sole pósuit tabernáculum suum: The sun, then, being the most excellent object in the entire world, is where God “set his tabernacle.” He calls it a tabernacle, not a house, because he dwells there only for a while, during this short time of our earthly exile. The prophet proves that God “set his tabernacle in the sun,” by three arguments:
(1) derived from its beauty He rises, beautiful, bright, ornamented as a bridegroom in his wedding garments; and what can be grander, more beautiful, or more striking than the rising sun?
(2) from its power and strength: which performs an immeasurable journey daily at such speed, without the smallest fatigue. By the end of heaven is meant the east, for there he rises, and never stops till he comes there again; and thus, “His circuit is even to the end thereof: and there is no one that can hide himself from his heat.”
(3) from its beneficent service rendered unto all created things. For the sun, by his light and enlivening heat, so fosters and nourishes all things, that he may be called the common parent of all things, on land and in the sea.
Beautiful, bright and useful are the heavens and the sun, but far and away more beautiful, bright and useful is the law of the Lord. Six reasons are given: see [6] - [11] [From Bellarmine Expl Ps 18]
[6] “The law of the Lord is unspotted, converting souls.” Most beautiful is the law of the Lord, without spot, without stain tolerating nothing sinful, as the laws of man do; and thus, when properly studied and considered, brings the soul to love it, and consequently to love God, its author.
[7] “The testimony of the Lord is faithful, giving wisdom to little ones.” By “testimony” we are to understand the same law, because, in the Scriptures, and especially in the Psalms, God’s law is not only called the law, the precept, the commandment, and the like, which other writers also apply to it; but is further styled the testimony, the justice, the justification, the judgment. It is called the “testimony,” because it bears testimony to men, what the will of God is, what he requires of us, what punishments he has in store for the wicked, what rewards for the just. He says then, “The testimony of the Lord is faithful;” that is, God’s law, that will most assuredly reward the good and punish the wicked. “Giving wisdom to little ones;” means giving to the poor in understanding the light of prudence to direct them in doing good, and avoiding evil. By “little ones” he means those who do not abound in the wisdom of the world; and by “wisdom” he means that spiritual prudence that helps us to reform our habits, and mould them to the shape of the law of God.
[8] The divine Law diffuses a most extraordinary joy in the person, for nothing can be pleasanter than a good conscience. “The justices of the Lord;” that is, his law, his commandments, being most just, and making the observer of them just, “are right” and gladful; that is, “rejoicing the hearts;” for upright hearts harmonize with “right” precepts; and they, therefore, are glad, and rejoice when an occasion offers for the observance of the commandments.
[9] “The commandment of the Lord is lightsome, enlightening the eyes.” The law of the Lord, through the bright light of divine wisdom, illuminates our intellectual vision, because it makes us understand God’s will, and what is really good and really bad. God’s law illuminates also in a preparatory manner, for wisdom will not approach the malevolent soul; and nothing proves such an obstacle to our knowing God, which is the essence of wisdom, as impurity of heart. “Blessed are the clean of heart, for they shall see God.”
[10] The law of the Lord causes the above named goods to be not only temporal but eternal; for the fear of the Lord, that makes one tremble at the idea of offending God, “endures forever and ever:” as to its reward, the rewards to be had from the observance of the law do not terminate with death, but hold forever. Both Greek and Hebrew imply, that the fear spoken of here is not that of a slave, but that of a child, without any admixture of servility;
[11] The law of the Lord, being true and just in itself, needs no justification from any other quarter. “The judgments of the Lord are true, justified in themselves.” “The judgments of the Lord”—meaning his commandments, because through them God judges man, and they are the standard and the rule whereby to distinguish virtue from vice, and good works from bad—”are justified in themselves;” they require no one to prove they are just, the pure fact of their being God’s commands being quite sufficient for it. Along with that, the ten commandments, that are mainly alluded to here being nothing more than the principles of the natural law, so abound in justice, that they hold in all times, places, and circumstances, so as to admit of no dispensation; whereas other laws are obliged to yield betimes to circumstances.[From Bellarmine Expl Ps 18]
[12] God’s law is so good, so much preferable to all the riches and delicacies of this world, for they are “More to be desired than gold and many precious stones: and sweeter than honey and the honey comb;” that is, not only sweeter than honey itself, but sweeter than it is in its purest state, when it is overflowing the honeycomb. The word honey comb is introduced to correspond with the words, “many precious stones,” in the first part of the verse. How far removed is this truth from the ideas of the carnal! What a number of such people to be found who, for a small lucre, or a trifling gratification, are ready to despise God’s commandments! And yet, nothing can be more true than that the observance of God’s law is of more service, and confers greater happiness than any amount of wealth or worldly pleasure.
[13] He proves from his own experience, the truth of what he asserted. For, says he, your servant knows it by his own experience, having received innumerable favors from you, so long as he observed your commandments. Having stated that he observed the commandments of God, he now corrects himself, and excepts sins of ignorance, which can hardly be guarded against, such as arise from human frailty.
[14] The meaning of “From those of others spare thy servant,” is not to ask of God to forgive us the sins of others, in which sense this passage is commonly quoted but we ask God to protect us from the company of the wicked, for if those bad men “shall have no dominion over me,” that is to say, by their familiarity get no hold of and master me, and thus bring me to act with them, “then shall I be without spot,” and “cleansed from the greatest sin;” namely, mortal sin; for every mortal sin may be called “the greatest crime,” because it turns us away from our good and great God; and directly leads us to the fearful punishment of hell.
[15] Then shall I not only “be without spot,” but even the words of my mouth will be agreeable; and the hymns I chant to your praise, both with heart and voice, will be always pleasing to thee, coming as they will from a clear heart and simple mouth. [From Bellarmine Expl Ps 18]
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