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| Adoration of the Magi. Willem Vrelant. Early 1460s. Getty Center [Public domain] |
Ant. Benedícta [tu in muliéribus, et benedíctus fructus ventris tui.]
Ant. Blessed art thou among women [and blessed is the fruit of thy womb.]
Psalmus 8
Domine, Dominus noster. God is wonderful in His works; especially in mankind, singularly exalted by the incarnation of Christ.
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.
For thy magnificence is elevated * above the heavens.
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.
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.
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?
Minuísti eum paulo minus ab Ángelis, glória et honóre coronásti eum: * 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.
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.
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.
Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in all the earth!
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Ant. Benedícta tu in muliéribus, et benedíctus fructus ventris tui.
Ant. Blessed art thou among women and blessed is the fruit of thy womb.
Ant. Sicut myrrha [elécta odórem dedísti suavitátis, sancta Dei Génetrix.]
Ant. Like the choicest myrrh, thou hast yielded an odour of sweetness, o holy Mother of God.
Psalmus 18
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.
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.
Day to day uttereth speech, * and night to night sheweth knowledge.
Non sunt loquélæ, neque sermónes, * quorum non audiántur voces eórum.
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.
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.
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: * testimónium Dómini fidéle, sapiéntiam præstans párvulis.
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: * præcéptum Dómini lúcidum, illúminans óculos.
The justices of the Lord are right, rejoicing hearts: * the commandment of the Lord is lightsome, enlightening the eyes.
Timor Dómini sanctus, pérmanens in sæculum sæculi: * judícia Dómini vera, justificáta in semetípsa.
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.
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.
For thy servant keepeth them, * and in keeping them there is a great reward.
Delícta quis intélligit? ab occúltis meis munda me: * et ab aliénis parce servo tuo.
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.
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.
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.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Ant. Sicut myrrha elécta odórem dedísti suavitátis, sancta Dei Génetrix.
Ant. Like the choicest myrrh, thou hast yielded an odour of sweetness, o holy Mother of God.
Ant. Ante torum [huius Vírginis frequentátenobis dúlcia cántica drámatis.]
Ant. Before the couch [of this Virgin sing often unto us sweet chants with solemnity.]
Psalmus 23
Domini est terra. Who are they that shall ascend to heaven: Christ's triumphant ascension thither.[1] On the first day of the week, a psalm for David.
Dómini est terra, et plenitúdo ejus: * orbis terrárum, et univérsi qui hábitant in eo.
The earth is the Lord’s and the fulness thereof: * the world, and all they that dwell therein.
Quia ipse super mária fundávit eum: * et super flúmina præparávit eum.
For he hath founded it upon the seas; * and hath prepared it upon the rivers.
Quis ascéndet in montem Dómini? * aut quis stabit in loco sancto ejus?
Who shall ascend into the mountain of the Lord: * or who shall stand in his holy place?
Ínnocens mánibus et mundo corde, * qui non accépit in vano ánimam suam, nec jurávit in dolo próximo suo.
The innocent in hands, and clean of heart, * who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.
Hic accípiet benedictiónem a Dómino: * et misericórdiam a Deo, salutári suo.
He shall receive a blessing from the Lord, * and mercy from God his Saviour.
Hæc est generátio quæréntium eum, * quæréntium fáciem Dei Jacob.
This is the generation of them that seek him, * of them that seek the face of the God of Jacob.
Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
Quis est iste Rex glóriæ? * Dóminus fortis et potens: Dóminus potens in prælio.
Who is this King of Glory? * the Lord who is strong and mighty: the Lord mighty in battle.
Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
Quis est iste Rex glóriæ? * Dóminus virtútum ipse est Rex glóriæ.
Who is this King of Glory? * the Lord of hosts, he is the King of Glory.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen.
V. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Ant. Ante torum huius Vírginis frequentáte nobis dúlcia cántica drámatis.
Ant. Before the couch of this Virgin sing often unto us sweet chants with solemnity.
V. Diffúsa est grátia in lábiis tuis.
V. Grace is poured forth on thy lips.
R. Proptérea benedíxit te Deus in aeternum.
Therefore hath God blessed thee for ever.
Pater noster > secreto usque ad > Et ne nos inducas
Our Father silently until And lead us not...
[Pater noster, qui es in cælis, sanctificétur nomen tuum: advéniat regnum tuum: fiat volúntas tua, sicut in cælo et in terra. Panem nostrum quotidiánum da nobis hódie: et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris.]
[Our Father, who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us.]
V. Et ne nos indúcas in tentatiónem.
V. And lead us not into temptation,
R. Sed líbera nos a malo.
R. But deliver us from evil.
Absolutio
Précibus et méritis beátae Maríae semper Vírginis, et ómnium Sanctórum, perdúcat nos Dóminus ad regna caelórum.
By the prayers and merits of the blessed Mary ever Virgin, and of all the Saints, may the Lord bring us to the kingdom of heaven.
R. Amen.
R. Amen.
Benedictio
If reciting the Office alone, say:
V. Jube, Dómine, benedícere.
V. Pray, Lord, a blessing.
Nos cum prole pia benedícat Virgo María.
May the Virgin mary with her loving child, bless us.
R. Amen.
R. Amen.
The following three Lessons are said from Christmas Day to the Saturday immediately before Advent. During Advent, the Lessons may be found here: Matins in Advent
First Lesson: Eccli. 24, 11-13
In ómnibus réquiem quaesívi, et in haereditáte Dómini morábor.
and in all these I sought rest, and I shall abide in the inheritance of the Lord.
Tunc praecépit, et dixit mihi Creátor ómnium : et qui creávit me, requiévit in tabernáculo meo.
Then the creator of all things commanded, and said to me: and he that made me, rested in my tabernacle,
Et dixit mihi : In Jacob inhábita, et in Israel haereditáre, et in eléctis meis mitte radíces.
And he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect.
V. Tu autem, Dómine, miserére nobis.
V. But Thou, Lord, have mercy on us.
R. Deo grátias.
R. Thanks be to God.
R. Sancta et immaculáta virgínitas, quibus te láudibus éfferam, nescio * Quia quem caeli cápere non póterant, tuo grémio contulísti.
R. O holy and immaculate Virgin, with what praises I shall extol thee, I know not * For He whom the heavens could not contain, rested in thy bosom.
Ant. Benedícta tu in muliéribus, et benedíctus fructus ventris tui.
Ant. Blessed art thou among women and blessed is the fruit of thy womb.
R. Quia quem caeli cápere non póterant, tuo grémio contulísti.
R. For He whom the heavens could not contain, rested in thy bosom.
V. Jube, Dómine, benedícere.
V. Pray, Lord, a blessing.
Benedictio
Ipsa Virgo Vírginum intercédat pro nobis ad Dóminum. Amen.
May the Virgin of Virgins herself intercede for us with the Lord.
Second Lesson: Eccli. 24, 15-16
Et sic in Sion firmáta sum, et in civitáte sanctificáta simíliter requiévi, et in Jérusalem potéstas mea.
And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem.
Et radicávi in pópulo honorificáto, et in parte Dei mei haeréditas illíus, et in plenitúdine sanctórum deténtio mea.
And I took root in an honourable people, and in the portion of my God his inheritance, and my abode is in the full assembly of saints.
V. Tu autem, Dómine, miserére nobis.
V. But Thou, Lord, have mercy on us.
R. Deo grátias.
Thanks be to God.
R. Beáta es, Virgo María, quae Dóminum portásti Creatórem mundi. * Genuísti qui te fecit et in aetérnum pérmanes Virgo.
R. Blessed art thou, O Virgin Mary, who didst bear the Lord, the Creator of the world: * Thou wast made the mother of Him who made thee, and remainest a virgin for ever.
V. Ave María, grátia plena, Dóminus tecum.
V. Hail Mary, full of grace, the Lord is with thee.
R. Genuísti qui te fecit et in aetérnum pérmanes virgo.
Thou wast made the mother of Him who made thee, and remainest a virgin for ever.
When the Te Deum is said after the Third Lesson, the following is added at the end of this responsory:
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Genuísti qui te fecit et in aetérnum pérmanes virgo.
R. Thou wast made the mother of Him who made thee, and remainest a virgin for ever.
V. Jube, Dómine, benedícere.
V. Pray, Lord, a blessing.
Benedictio
Per Vírginem Matrem, concédat nobis Dóminus salútem et pacem.
Through the Virgin Mother, may the Lord grant us salvation and peace.
R. Amen.
R. Amen.
Third Lesson: Eccli. 24, 17-20
Quasi cedrus exaltáta sum in Líbano, et quasi cypréssus in monte Sion :
I was exalted like a cedar in Libanus, and as a cypress tree on mount Sion.
quasi palma exaltáta sum in Cades, et quasi plantátio rosae in Jéricho :
I was exalted like a palm tree in Cades, and as a rose plant in Jericho:
quasi oliva speciósa in campis, et quasi plátanus exaltáta sum juxta aquam in platéis.
As a fair olive tree in the plains, and as a plane tree by the water in the streets, was I exalted.
Sicut cinnamómum et bálsamum aromatízans odórem dedi; quasi myrrha elécta dedi suavitátem odóris :
I gave a sweet smell like cinnamon. and aromatical balm: I yielded a sweet odour like the best myrrh:
R. Deo grátias.
R. Thanks be to God.
The Te Deum is not said in Advent, or from Septuagesima until Easter, except on Feasts of the Blessed Virgin. The following Responsory is said when the Te Deum is omitted:
R. Felix namque es, sacra Virgo María, et omni laude digníssima * Quia ex te ortus est sol justítiae, * Christus Deus noster.
R. Surely thou art happy, O Holy Virgin Mary, and most worthy of all praise * For out of thee rose the sun of justice, * Christ our God.
V. Ora pro pópulo, intervéni pro clero, intercéde pro devóto femíneo sexu. Séntiant omnes tuum juvamen, quicúmque célebrant tuam sanctam commémorationem.
V. Pray for the people, mediate for the clergy, interced for the devoted female sex. Let all experience thy assistance, whoever celebrate thy holy commemoration.
R. Quia ex te ortus est sol justítiae, * Christus Deus noster.
R. For out of thee rose the sun of justice, * Christ our God.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Christus Deus noster.
R. Christ our God.
Te Deum
Te Deum laudámus: * te Dóminum confitémur.
We praise thee, O God, * we acknowledge thee to be the Lord.
Te ætérnum Patrem * omnis terra venerátur.
All the earth doth worship thee, * the Father everlasting.
Tibi omnes Ángeli, * tibi Cæli, et univérsæ Potestátes:
To thee all Angels cry aloud, * the Heavens, and all the Powers therein.
Tibi Chérubim et Séraphim * incessábili voce proclámant:
To thee Cherubim and Seraphim * continually do cry.
Sanctus, Sanctus, Sanctus * Dóminus Deus Sábaoth.
Holy, Holy, Holy * Lord God of Sabaoth;
Pleni sunt cæli et terra * maiestátis glóriæ tuæ.
Heaven and earth are full * of the Majesty of thy glory
.
Te gloriósus * Apostolórum chorus,
The glorious company of the Apostles * praise thee.
Te Prophetárum * laudábilis númerus,
The goodly fellowship of the Prophets * praise thee.
Te Mártyrum candidátus * laudat exércitus.
The noble army of Martyrs * praise thee.
Te per orbem terrárum * sancta confitétur Ecclésia,
The holy Church throughout all the world * doth acknowledge thee;
Patrem * imménsæ maiestátis;
The Father, * of an infinite Majesty.
Venerándum tuum verum * et únicum Fílium;
Thine honourable, true, * and only Son;
Sanctum quoque * Paráclitum Spíritum.
Also the Holy Ghost, * the Comforter.
Tu Rex glóriæ, * Christe.
Thou art the King of Glory, * O Christ.
Tu Patris * sempitérnus es Fílius.
Thou art the everlasting * Son of the Father.
Tu, ad liberándum susceptúrus hóminem: * non horruísti Vírginis uterum.
When thou tookest upon thee to deliver man, * thou didst not abhor the Virgin’s womb.
Tu, devícto mortis acúleo, * aperuísti credéntibus regna cælórum.
When thou hadst overcome the sharpness of death, * thou didst open the Kingdom of Heaven to all believers.
Tu ad déxteram Dei sedes, * in glória Patris.
Thou sittest at the right hand of God, * in the glory of the Father.
Judex créderis * esse ventúrus.
We believe that thou shalt come * to be our Judge
(Kneel) Te ergo quæsumus, tuis fámulis súbveni, * quos pretióso sánguine redemísti.
We therefore pray thee, help thy servants, * whom thou hast redeemed with thy precious Blood.
Ætérna fac cum Sanctis tuis * in glória numerári.
Make them to be numbered with thy Saints, * in glory everlasting.
Salvum fac pópulum tuum, Dómine, * et bénedic hereditáti tuæ.
O Lord, save thy people, * and bless thine heritage.
Et rege eos, * et extólle illos usque in ætérnum.
Govern them, * and lift them up for ever.
Per síngulos dies * benedícimus te.
Day by day * we magnify thee;
Et laudámus nomen tuum in sǽculum, * et in sæculum sæculi.
And we worship thy Name * ever, world without end.
Dignáre, Dómine, die isto * sine peccáto nos custodíre.
Vouchsafe, O Lord, to keep us * this day without sin.
Miserére nostri, Dómine, * miserére nostri.
O Lord, have mercy upon us, * have mercy upon us.
Fiat misericórdia tua, Dómine, super nos, * quemádmodum sperávimus in te.
O Lord, let thy mercy lighten upon us, * as our trust is in thee.
In te, Dómine, sperávi: * non confúndar in ætérnum.
O Lord, in thee have I trusted, * let me never be confounded.
Normally, Lauds follows immediately but in private recitation it is permitted to separate Matins and Lauds. In this case, after the Te Deum or the last response, the following is said:
V. Dómine, exáudi oratiónem meam.
V. Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee,
Then is said the first prayer of Lauds, according to the season, finishing with:
V. Dómine, exáudi oratiónem meam.
V. Lord, hear my prayer.
R. Et clamor meus ad te véniat.
R. And let my cry come unto thee,
V. Benedicámus Dómino.
V. Let us bless the Lord.
R. Deo grátias.
R. Thanks be to God.
V. Fidélium ánimae per misericórdiam Dei requiéscant in pace.
V. May the souls of the faithful departed, through the mercy of God, rest in peace.
R. Amen.
R. Amen
Continue to Lauds
Continue to Prayers after the Office
Notes on Psalms 8, 18 & 23
Psalm 8
[1] [1] In finem, pro torculáribus.[1a] Psalmus David.
Unto the end, for the presses: a psalm of David. [1a] torcŭlar, āris, n. torqueo. I A press used in making wine or oil; II A cellar for storing up oil, an oil-cellar;
[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, *[2a] super cælos.
For thy magnificence is elevated * above the heavens.
[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.[2a] 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 perfecísti laudem propter inimícos tuos, * ut déstruas inimícum et ultórem.
Et cum haec dixisset, videntibus illis, elevatus est : et nubes suscepit eum ab oculis eorum. [Acts 1]
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.
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:
[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: * 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.
“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.[5] Quid est homo quod memor es ejus? * aut fílius hóminis, [5a]quóniam vísitas eum?
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]
What is man that thou art mindful of him? * or the son of man that thou visitest him?
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;
[5a] 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?”
[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.
[7] 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.
[8] 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.
[9] Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!
O Lord our Lord, * how admirable is thy name in all the earth!
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]
Psalm 18
[1] [Based on Bellarmine Expl Ps 18] [2] Cæli enárrant glóriam Dei: * et ópera mánuum ejus annúntiat firmaméntum.
The heavens shew forth the glory of God, * and the firmament declareth the work of his hands.
Such is the grandeur of the heavens, that they at once proclaim the greatness and glory of their Maker. 'Heavens' and 'firmament' signify the same thing: the whole celestial display of sun, moon, stars, etc.
[3] Dies diéi erúctat verbum, * et nox nocti índicat sciéntiam.
Day to day uttereth speech, * and night to night sheweth knowledge.
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.
[4] Non sunt loquélæ, neque sermónes, * quorum non audiántur voces eórum.
There are no speeches nor languages, * where their voices are not heard.
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.
[5] In omnem terram exívit sonus eórum: * et in fines orbis terræ verba eórum.
Their sound hath gone forth into all the earth: * and their words unto the ends of the world.
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.
[6] 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, * [7] 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.
And his circuit even to the end thereof: * and there is no one that can hide himself from his heat.
The sun is the most excellent object in the entire world and 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 (cf the tabernacle and Solomon's Temple). 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 [8] - [12]
[8] Lex Dómini immaculáta, convértens ánimas: *[8a] testimónium Dómini fidéle, sapiéntiam præstans párvulis.
The law of the Lord is unspotted, converting souls: * the testimony of the Lord is faithful, giving wisdom to little ones.
“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.
[8a] “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.
[9] Justítiæ Dómini rectæ, lætificántes corda:* [9a] præcéptum Dómini lúcidum, illúminans óculos.
The justices of the Lord are right, rejoicing hearts: * the commandment of the Lord is lightsome, enlightening the eyes.
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.
[9a] “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] Timor Dómini sanctus, pérmanens in sæculum sæculi: *[10a] judícia Dómini vera, justificáta in semetípsa.
The fear of the Lord is holy, enduring for ever and ever: * the judgments of the Lord are true, justified in themselves.
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;
[10a] 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.
[11] Desiderabília super aurum et lápidem pretiósum multum: * et dulcióra super mel et favum.
More to be desired than gold and many precious stones: * and sweeter than honey and the honeycomb.
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.
[12] Étenim servus tuus custódit ea, * in custodiéndis illis retribútio multa.
For thy servant keepeth them, * and in keeping them there is a great reward.
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.
[13] Delícta quis intélligit? ab occúltis meis munda me: *[14] et ab aliénis parce servo tuo.
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.
If they shall have no dominion over me, then shall I be without spot: * and I shall be cleansed from the greatest sin.
[15] Et erunt ut compláceant elóquia oris mei: * et meditátio cordis mei in conspéctu tuo semper.
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.
[13] - [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.
Notes on Psalm 23
[1] Prima sabbati. Psalmus David. Domini est terra, et plenitudo ejus; orbis terrarum, et universi qui habitant in eo.
On the first day of the week, a psalm for David.The earth is the Lord’s and the fulness thereof: * the world, and all they that dwell therein.
God is the Creator and Lord of the entire world, and of everything in it. “The earth is the Lord’s, and the fullness thereof;” that is, everything that is on or in it, and fills it. The second part of the verse explains the first, in which he states that it is principally to man he alludes, for to man alone the words, “that dwell therein,” can be applied.
[2] Quia ipse super mária fundávit eum: * et super flúmina præparávit eum.
For he hath founded it upon the seas; * and hath prepared it upon the rivers.
He proves God to be Lord of the earth because it was he who created the earth. Had he not made it higher than the sea and the rivers, they would have rushed in upon and overwhelmed it. God, then, having made the earth habitable, it follows that he is the Lord of all, both because man was made from the earth, and to the earth will return; and because man holds the earth here not as its Lord and master, but as a husbandman placed there by God to till and cultivate it.
[3] Quis ascéndet in montem Dómini? * aut quis stabit in loco sancto ejus?
Who shall ascend into the mountain of the Lord: * or who shall stand in his holy place?
All men are servants and husbandmen of God, and all equally till the land which is God’s. “Who shall ascend into the mountain of the Lord?” Will there be any one, and who will he be, worthy of ascending to the place where God is said peculiarly to dwell?
[4] Ínnocens mánibus et mundo corde, * qui non accépit in vano ánimam suam, nec jurávit in dolo próximo suo.
The innocent in hands, and clean of heart, * who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.
[5] Hic accípiet benedictiónem a Dómino: * et misericórdiam a Deo, salutári suo.
He shall receive a blessing from the Lord, * and mercy from God his Saviour.
Yes, there will; four conditions are here specified for such a person:
(1) he must be “Innocent in hands;” must have committed no sin.
(2) he must be “Clean of heart,” free from sinful thoughts or desires.
(3) he must be someone “Who hath not taken his soul in vain;” who not only has neither done nor thought any evil, but has done and thought everything that God could require of him, in order to obtain the end for which he was created.
(4) he must be someone who has not “sworn deceitfully to his neighbour;”
The man who seeks to be worthy of “ascending into the mountain of the Lord,” must be perfect in every respect in his heart, in his language, in his actions, in the perfect discharge of all the duties that appertain to his station in life. Such conditions are to be found in Christ alone. He is the only one of whom it can be said, “Who did no sin, neither was guile found in his mouth;”
David says, in Psalm 13:
[2] Dominus de caelo prospexit super filios hominum, ut videat si est intelligens, aut requirens Deum.Isaias says:
The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.
[3] Omnes declinaverunt, simul inutiles facti sunt. Non est qui faciat bonum, non est usque ad unum. Sepulchrum patens est guttur eorum; linguis suis dolose agebant. Venenum aspidum sub labiis eorum. Quorum os maledictione et amaritudine plenum est; veloces pedes eorum ad effundendum sanguinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt; non est timor Dei ante oculos eorum.
They are all gone aside, they are become unprofitable together: there is none that doth good, no not one. Their throat is an open sepulchre: with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes.
[6] Omnes nos quasi oves erravimus, unusquisque in viam suam declinavit; et posuit Dominus in eo iniquitatem omnium nostrum.and St. Paul notes:
All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all. [Isai 53]
[23] omnes enim peccaverunt, et egent gloria Dei.The prophet now declares that the one he spoke of, “The innocent in hands,” the “clean of heart, who shall ascend into the mountain of the Lord,” and “shall receive a blessing,” and “mercy from God” is Christ, the head, and not only the head, but the head with the body of the Church.
For all have sinned, and do need the glory of God. [Rom 3]
[6] Hæc est generátio quæréntium eum, * quæréntium fáciem Dei Jacob.
This is the generation of them that seek him, * of them that seek the face of the God of Jacob.
That means, he that ascends to heaven, is the generator of those that are regenerated in Christ, whose principal study is to seek God, to thirst for a sight of his face, and to make for his holy mountain, with all their strength. And, in fact, a unique and perhaps characteristic sign of the elect of God, is to have a longing desire for their home, their country—heaven. The generation of the children of this world seek everything in preference to God, dread nothing more than death; and, if they got their choice, would prefer living always in this world, to “being dissolved and being with Christ.”
[7] Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
The holy prophet, having foreseen that one would be found worthy of “going up into the mountain of the Lord,” namely, Christ, declares that he will go up at once, and that the eternal gates of heaven will be opened to him. And in a poetic strain he at once addresses now the “Princes” of heaven, the Angels; then the “gates” themselves; orders the Angels to open, and the gates to be opened, nay, even spontaneously to admit the approaching King of Glory.
[8] Quis est iste Rex glóriæ? * Dóminus fortis et potens: Dóminus potens in prælio.
Who is this King of Glory? * the Lord who is strong and mighty: the Lord mighty in battle.
“Who is this king of glory?” not that the Angels, on the day of his Ascension, were ignorant of Christ’s being the King of Glory, but they express their admiration at the novelty of human flesh ascending to the highest heavens, not as a guest or a stranger, but as the Lord of a glorious and everlasting community. The prophet answers, that Christ is the King of Glory, the Lord most valiant and powerful, who showed his power in battle against the prince of darkness, whom he conquered, despoiled, and left in chains.
[9] Attóllite portas, príncipes, vestras, et elevámini, portæ æternáles: * et introíbit Rex glóriæ.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: * and the King of Glory shall enter in.
[10] Quis est iste Rex glóriæ? * Dóminus virtútum ipse est Rex glóriæ.
Who is this King of Glory? * the Lord of hosts, he is the King of Glory.
The prophet imagines some hesitation on the part of the Angels in opening the gates, and he repeats: “Lift up your gates, O ye princes, and be ye lifted up, O eternal gates,” thereby giving us to understand the great novelty of the matter, to find human flesh soaring above the angelic spirits themselves, to the amazement, wonder, and admiration of all nature. The Angels ask again, Who is this King of Glory? “The Lord of Hosts is the King of Glory,” is the reply. At the sound of that most familiar name, they at once open, and with joy receive the King of Glory. “Lord of hosts” is the peculiar title of the Creator, and never applied to any one in the Scriptures, but to God exclusively. The Hebrew word has been sometimes translated God of armies, as God really is, presiding over his armies of Angels, that are innumerable and most powerful; and besides, having all created beings serving under him, as we read in Psalm 148 (Lauds)
Ignis, grando, nix, glácies, spíritus procellárum: * quæ fáciunt verbum ejus:Pharaoh experienced of his being the God of armies, when not only the Angels were brought to war upon him, but even the minutest animals, such as frogs, flies, and gnats, and along with them things inanimate, such as hail, fire, darkness, pestilence, and the like.
Fire, hail, snow, ice, stormy winds * which fulfill his word:
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