Psalm 3-36

New Catholic Bible

Footnotes

1. Psalm 3:1 At the beginning of the Book we find a collection of psalms attributed to David. His life, replete with difficulties and brimming with confidence, was presented as an example: it inspired poems that David did not himself compose. One theme dominates the diversity of psalms that make up this first part: the innocent find themselves in the grip of the wicked. Hope is ceaselessly renewed as is torment: “My God, my God, why have you forsaken me?” (Ps 22:1). It is the trial of darkness; still one certitude remains: “You will fill me with joy in your presence” (Ps 16:11). Is not this the dialogue that takes place in the life of believers?
2. Psalm 3:1 In time of great danger and anguish, the psalmist finds refuge in God as his shield (protector) and the one who fills him with courage. God answers his prayer and bestows peace and deliverance.
3. Psalm 3:3 Selah: a word whose meaning is uncertain; possibly a musical term.
4. Psalm 3:4 God will preserve the psalmist from dishonor and humiliation by means of his grace (see Pss 18:3; 27:5; 62:8; 110:5; Deut 33:29; Sir 11:12f).
5. Psalm 3:5 Holy Mountain: see note on Ps 2:6.
6. Psalm 3:6 This passage (see Prov 3:24) is applied by the Fathers of the Church to the dead and risen Christ.
7. Psalm 3:8 God treats the wicked like ferocious beasts whose jaws are shattered (see Pss 22:14f; 35:16; 58:7; Job 29:17; Ezek 22:25). The initial appeal reminds one of Jer 2:27. See notes on Pss 5:10; 35.
8. Psalm 4:1 Those who are well established in life delude themselves by seeking happiness in riches and worldly vanities. The psalmist, rich in divine trust and joy, invites them to discover the price of God’s friendship: “the light of [God’s] face.” This is an evening prayer (see vv. 5, 9), filled with desire for God; Christians move beyond its earthly perspectives. Prayer brings openness of heart, assurance of God’s help, faith, divine approval, joy, and peace.
9. Psalm 4:1 For the director: these words are thought to be a musical or liturgical notation.
10. Psalm 4:3 How long . . . ?: see note on Ps 6:4.
11. Psalm 4:4 Those who are faithful: one of several words (sometimes translated as “saints”) for the People of God, who should be faithful to him (see Pss 12:2; 31:24; 32:6; 34:10). See also notes on Pss 16:3; 34:10.
12. Psalm 4:5 One must fear to offend God but rather pray to him in the calm and silence of adoration. When you are angry be careful not to sin: these words are cited by Paul in Eph 4:26 with the sense that if anger takes hold of you, let it not lead you to act evilly—for there is such a thing as righteous anger (see Mk 3:5). Beds: can refer to the spot where one prostrated oneself to pray (see Ps 95:6; Sir 50:17), which is also suggested by the presence of the term Selah, or pause.
13. Psalm 4:7 Face shine on: this image of benevolence and contentment (see Num 6:25; Prov 16:15; Dan 9:17) occurs frequently in the Psalter (see Pss 31:17; 67:2; 119:135; and especially note on Ps 13:2). The reading in the Septuagint and Vulgate is: “The light of your countenance, O Lord, is signed [or: imprinted] on us.” It was interpreted as referring to the soul created in the image of God and regenerated by the baptismal character that makes a Christian a child of light (see Lk 16:8; Jn 12:36; 1 Thes 5:5; Eph 5:8).
14. Psalm 4:8 Heart: the biblical center of the human spirit, which harbors a person’s thoughts and emotions and gives rise to action.
15. Psalm 5:1 This is a morning prayer (see v. 4) in which the psalmist prays for the Lord to hear his prayer and grant a sense of God’s goodness and justice, bestow guidance, punish enemies, and bless the righteous. Broken by tribulation, the persecuted man appeals for the justice of God against his own enemies. Christians must spiritualize the call for vengeance, hating evil rather than those who do evil. To love God is to choose the cause of justice and bear the witness of a purified joy.
16. Psalm 5:1 For the director: these words are thought to be a musical or liturgical notation.
17. Psalm 5:4 At daybreak: the morning is the privileged moment for divine favors (see Pss 17:14f; 30:6; 46:6; 59:17). I bring my petition: other possible translations are: “I offer my vows” and “I prepare my offering.”
18. Psalm 5:8 Kindness: Hebrew, hesed; this word denotes the sentiments that flow from a natural community, family, clan, or society (benevolence, favor). It is also the love of the covenant between the Lord and the community of Israel, regarded as his spouse and child. Finally, it includes the sentiments that are found in each of its members (grace and love on the part of the Lord, and piety on the part of the faithful). See also note on Ps 6:5.
19. Psalm 5:9 Make your path straight before me: the Greek reads: “Make straight my way before you.”
20. Psalm 5:10 With mouth, heart, throat, and tongue they spread harm around. Their throat is a wide open grave: their words bring death to their hearers (see Jer 5:16)—a theme cited in Rom 3:13. Heart: see note on Ps 4:8.
21. Psalm 5:11 This verse reminds us that the so-called imprecatory (or cursing) psalms (see note on Ps 35) have been a problem for Christians from the beginning of the use of the Psalter. Christ instructed Christians to pray for enemies (see Mt 5:44) and gave an example of this on the cross (see Lk 23:34). Yet the psalmists at times call for punishment (even of the most drastic kind) on enemies. Christians may look upon these statements as appeals for strict redress of evil in accord with the divine justice or direct them toward the enemies of their souls, the devil and his minions who are implacable foes of God.
22. Psalm 5:12 Your name: a name usually designates the person, hence the Lord himself. See also note on Ps 8:2, 10.
23. Psalm 6:1 This is the first of the so-called Penitential Psalms (6; 32; 38; 51; 102; 130; 143), a designation for psalms suitable for expressing repentance that goes back to the sixth century A.D. In affliction, the psalmist invokes the divine mercy, begs to be saved from death, confesses his wretchedness, and expresses faith in his own deliverance and his enemies’ total abasement.
24. Psalm 6:1 For the director: these words are thought to be a musical or liturgical notation. Upon the eighth: probably a musical term referring to an eight-stringed instrument.
25. Psalm 6:3 Body is in agony: literally, “bones are shaken.”
26. Psalm 6:4 Soul: the Hebrew word, nephesh, usually means a person’s life-giving breath, which disappears at death. It is thus applied to a person’s very self as a living, conscious being (“my soul” equals “myself”). How long?: elliptical formula used in psalms of lamentation both in Babylonia and in Israel (see Pss 74:10; 80:5; 90:13; 94:3) to express anxiety over the divine aid that is late in coming.
27. Psalm 6:5 Kindness: Hebrew, hesed, which may also be translated as “mercy” and refers to all that God promised to give to his people (see Deut 7:9, 12) through the Davidic dynasty (see Ps 89:25, 29, 34; 2 Sam 7:15; Isa 55:3). See also note on Ps 5:8.
28. Psalm 6:6 The psalmist offers a motive for God to save him from death: it is the living who praise him. The netherworld was viewed as the place where the souls of the dead had a kind of shadowy existence, with no activity or lofty emotion. Just what that existence entailed at any given Old Testament period is difficult to gauge until the second century B.C. It is then that the sacred Books begin to speak more clearly about life after death (see Wis 3; Dan 12:1-3).
29. Psalm 6:8 Eyes grow dim . . . worn out: a sign of failing strength (see Ps 38:11; 1 Sam 14:27, 29; Jer 14:6) or sorrow in affliction (see Pss 31:10; 88:10; Job 17:7; Lam 2:11) or dashed hopes (see Pss 69:4; 119:82, 123; Deut 28:32; Isa 38:14).
30. Psalm 6:9 This apostrophe (taken up in Mt 7:23) has been prepared for by the end of verse 8. The enemies of the sick person, like the friends of Job, see in his trials a heavenly chastisement for hidden faults; they insult him and accuse him unjustly—a theme that is more developed elsewhere (see Pss 31; 35; 38; 69).
31. Psalm 6:11 See notes on Pss 5:11; 35.
32. Psalm 7:1 Falsely accused, the psalmist implores the divine assistance, affirms his innocence, invokes God’s just judgment, and expresses limitless confidence in the punishment of his enemy as well as his own salvation, concluding with praise for God’s righteousness.
33. Psalm 7:1 Cush is not otherwise known, but as a Benjaminite he was probably a supporter of Saul. Hence, the psalm is associated with Saul’s determined attempts on David’s life.
34. Psalm 7:5 I who . . . enemies: an alternative translation is: “and without cause have despoiled an enemy.”
35. Psalm 7:10 Minds and hearts: literally, “hearts and kidneys.” These words were used as virtual synonyms (but “heart” most often) to refer to the innermost center of human life. To “search mind and heart” was a conventional expression for God’s examination of a person’s hidden character and motives (see Jer 11:20; 17:10; 20:12).
36. Psalm 7:15 See notes on Pss 5:11; 35.
37. Psalm 7:18 I will offer thanks . . . and I will sing hymns of praise: a vow to praise the Lord in keeping with the Israelite belief that praise must follow deliverance. The praise involved thank offerings and celebrating God’s saving deed in the presence of others in the temple (see Ps 50:14f, 23). See also note on Ps 9:2. Name: see notes on Pss 5:12; 8:2.
38. Psalm 8:1 In the midst of disconsolate supplications, here is a hymn that chants the splendor of God. But is not the best reflection of the divine majesty the grandeur of the human being? For the Lord has made this tiny being lost in the immensity of the world the crown of all creation. In the man “crowned with glory” Paul and the author of the Letter to the Hebrews see the glorified and risen Christ, who, while on earth, was for a time made lower than the heavenly creatures, the angels (see 1 Cor 15:25-27; Eph 1:22; Heb 2:5-9).
39. Psalm 8:1 For the director: these words are thought to be a musical or liturgical notation. Gittith: possibly a musical instrument from the Philistine city of Gath, or else a song for the harvest and the winepress.
40. Psalm 8:2 Name: according to Semitic usage, this word designates the person with all its essential qualities. See also note on Ps 5:12.
41. Psalm 8:3 Out of the mouths of newborn babes and infants: Jesus cites this passage with reference to the children who acclaim him on the day of his triumphal entry into Jerusalem (see Mt 21:16).
42. Psalm 8:5 Son of man: a phrase used here and elsewhere as a synonym for human (see Ps 80:18; Ezek 2) and a sign of humility. Later it became a Messianic title in Daniel (7:13f) and Jewish apocryphal tradition (see 1 Enoch, 2 Esdras, and 2 Baruch). Eventually, Jesus made use of it to express his twofold destiny of suffering (see Mk 8:31; 9:13, 31; 10:33; 14:21) and of glory (see Mk 8:38; 12:36; 14:62).
43. Psalm 8:6 A little less than the angels: that is, a little lower than the beings who comprise the heavenly court. The text for heavenly beings is elohim, that is, “God”; in effect, God created human beings in his own image and likeness. Some translate: “a little less than godlike”; and in Heb 2:9 this passage is said to be eminently fulfilled in Jesus Christ, the God-man. See also 1 Cor 15:27; Eph 1:22, where Paul applies to Christ the words “you have . . . placed everything under his feet” (v. 7).
44. Psalm 9:1 In these psalms we are perhaps in the period of the return from the Exile, toward the end of the sixth century; the foreign occupiers and the people who had remained in Palestine regarded returning deportees as intruders and they mistreated them. This is the first alphabetical psalm; in the Masoretic Text it is divided into two psalms, while in the Greek Septuagint and Latin Vulgate Psalms 9 and 10 constitute one psalm. This accounts for the difference in the numbering of the psalms in these versions.
45. Psalm 9:1 is predominantly praise of God for his royal blessings and glories, including deliverance from hostile nations, concluding with a short prayer for God’s continuing righteous judgments (see v. 5) on the nations.
46. Psalm 9:1 For the director: these words are thought to be a musical or liturgical notation. According to Muth Labben: nothing is known about these words.
47. Psalm 9:2 The praise rendered to the Lord by the psalmists in the Psalter is customarily public praise for his goodness and glory as well as the saving acts he has performed on behalf of his people. Some have described such praise as the forerunner of the Gospel preaching in the New Testament. See also note on Ps 7:18.
48. Psalm 9:3 Name: see note on Ps 5:12.
49. Psalm 9:12 Enthroned in Zion: the Lord is enthroned not only in heaven (see Pss 2:4; 113:5) but also on earth—in the temple of Jerusalem from which he rules the world (see note on Ps 2:6; see also Ps 132:13).
50. Psalm 9:15 Daughter of Zion: a personification of Jerusalem and its inhabitants in accord with ancient Near Eastern practice (see Pss 45:12; 137:8).
51. Psalm 9:16 Under the Lord’s just rule and in accord with the law of talion (see Ex 21:23-25; Lev 24:19f; Deut 19:21), the wicked who attack others are punished by the very actions they perform (see Ps 7:16). But the needy (v. 19), those who are attacked, will be saved by their trust in the Lord. Thus, God’s honor and glory are vindicated when he judges and punishes the wicked.
52. Psalm 9:17 Higgaion: probably a musical notation.
53. Psalm 10:1 A prayer of one in trouble and seeking to be rescued, it explores the ways and motives of the wicked and calls on God the King to arise and defend the oppressed.
54. Psalm 10:4 In denying the action of Providence the wicked in effect denies God (see Pss 10:13; 14:1b; 36:2f; Zep 1:12), who is some far-off personage (Ps 10:5).
55. Psalm 10:6 Heart: see note on Ps 4:8.
56. Psalm 10:7 Curses, deceit, and threats: this text, which contains the three most common weapons of the tongue in Israel’s experience, is cited in Rom 3:14. Curses were believed to have real power over those upon whom they were leveled; deceit referred to slander and threats for evil purposes (see 1 Ki 21:8-15).
57. Psalm 10:15 See notes on Pss 5:11; 35.
58. Psalm 10:16 The Lord is the hope of the righteous (the poor) in a just world, for he is King forever. Because he is faithful to his covenant, he will defeat the heathen for he listens to the longings of the poor and establishes justice for them. Hence, no one on earth is to be feared.
59. Psalm 11:1 This is a confession of confident trust in the Lord’s righteous rule at a time when one’s wicked adversaries seem to have the upper hand. Friends counsel flight to a mountain refuge to escape trouble, but the innocent psalmist stands fast, for the Lord protects those who seek asylum in his temple.
    In praying this psalm, we should be mindful that although we can rely on God, we are never sure of ourselves. The Spirit of God is quick to help, but the “flesh,” human nature, is weak—so much so that we must ask not to be put to the test (see Mt 26:41) and must flee from it if this is possible and permitted (see Mt 10:23).
60. Psalm 11:1 For the director: these words are thought to be a musical or liturgical notation.
61. Psalm 11:1 The psalmist remains confident in the Lord even though he is under attack by the wicked and receives counsel from his advisers to flee.
62. Psalm 11:2 The wicked are likened to archers setting traps; they are treacherous, furtive, and bent on maligning the upright and making them fall (see Pss 10:7-10; 37:14). Those who are upright: i.e., the righteous who know and love the Lord (see Pss 7:10; 36:11; 73:1).
63. Psalm 11:3 The psalmist’s advisers are concerned about the collapse of the foundations (i.e., the order of society; see Pss 75:4; 82:5; Ezek 30:4). This order has been established by the Lord at creation and is being maintained by him.
64. Psalm 11:4 The psalmist relies on God, who is seated on his heavenly throne—a symbol of his royal rule and authority to judge (see Pss 9:8; 47:9)—and totally against those who love violence. At the right time, he will mete out to the wicked the judgment they deserve, and he will deliver the upright and grant them access to himself.
65. Psalm 11:6 Fiery coals and brimstone: an image of judgment taken from the destruction of Sodom and Gomorrah (see Gen 19:24; Deut 29:23; Ezek 38:22). Scorching wind: another image of judgment taken from the hot desert winds that blow over the Middle East and devastate the vegetation (see Isa 21:1; 40:7f; Jer 4:11). Their allotted portion: literally, “the portion of their cup.” The cup that God gives people to drink is a symbol for their destiny (see Ps 16:5; Mt 20:22; 26:39; Rev 14:10).
66. Psalm 11:7 Behold his face: an expression usually denoting access, especially to the king. Here the expression indicates access to the heavenly King, with reference to his presence at the temple (God’s royal house on earth). It is legitimate for us to see in this text an allusion to ultimate access to the heavenly temple (see Pss 16:11; 17:15; 23:6; 140:14).
67. Psalm 12:1 The psalmist, surrounded by the treachery and arrogance of sinners (see Mic 7:1-7), calls for help and is certain that God will judge them as their iniquity reaches its zenith. The words of the Lord can be fully relied on, whereas the boastful words of the adversaries are completely futile.
    We Christians can make this supplication our own, for we feel deeply every disorder in the social realm. Eager for justice, we are outraged by every injustice, every disloyalty and fraud in social relations.
68. Psalm 12:1 For the director: these words are thought to be a musical or liturgical notation. Upon the eighth: see note on Ps 6:1.
69. Psalm 12:3 Hearts: see note on Ps 4:8.
70. Psalm 12:7 Purified seven times: the number seven signified fullness or completeness; hence the phrase means “refined through and through.” The words of the Lord are absolutely pure and true (see Pss 18:31; 19:8; Prov 30:5).
71. Psalm 12:8 The psalmist voices his confidence that, although the wicked are at present lording it over the righteous, God will take care of the latter.
72. Psalm 13:1 The suffering psalmist cries out to God in despair over his impending death and the triumph of his enemies. Suddenly (perhaps after a religious experience of some kind), his tone changes; he speaks from a heart brimming with complete trust in God and voices his joy and gratitude.
    In praying this psalm, we can think of Christ in his abandonment on the cross and provisional defeat by death, in the face of his enemies’ ephemeral success. We too experience the critical trial of God’s silence and apparent absence. Far from weakening our confidence in God, this eventuality should strengthen it.
73. Psalm 13:1 For the director: most likely a musical or liturgical notation.
74. Psalm 13:2 How long: see note on Ps 6:4. Hide your face: when God hides his face, the righteous become concerned (see Pss 30:8; 104:29), for when God’s face shines on people it brings deliverance and blessings (see Pss 31:17; 67:2; 80:4; 119:135).
75. Psalm 13:3 Heart: see note on Ps 4:8.
76. Psalm 13:6 Kindness: see note on Ps 6:5.
77. Psalm 13:7 The Septuagint and Vulgate add another line: “I will sing to the name of the Lord most high.”
78. Psalm 14:1 The psalmist envisions the world divided into “the fool[s]” (also termed “evildoers”) and “the company of the righteous” (also termed “the poor” and “[God’s] people”). Although the fools act as though there is no God and persecute the righteous, the psalmist is confident that God will eventually punish evildoers and reward the righteous. Psalm 53 is a somewhat revised duplicate of this psalm.
    When Paul rereads this psalm, he will see in it a description of our sinful condition. No one is just in God’s sight; we all need to be saved by Jesus Christ (Rom 3:10-25).
79. Psalm 14:1 For the director: these words are thought to be a musical or liturgical notation.
80. Psalm 14:1 Elsewhere the psalmists included themselves among those who are not righteous in God’s eyes (see Pss 130:3; 143:2; see also 1 Ki 8:39; Job 9:2; Eccl 7:20). Heart: see note on Ps 4:8.
81. Psalm 14:2 The Lord: in contrast with what “the fool” (v. 1b) thinks, the Lord is very much in evidence and has his eyes on the whole earth. Seeks God: see Ps 15 for a description of those who truly seek God.
82. Psalm 14:3 After this verse, many Greek and Latin manuscripts add the Old Testament citations that were first combined in Rom 3:13-18.
83. Psalm 14:4 Evildoers: live by the violence of their own doing rather than by reliance on the Lord (see Ps 10:2-4).
84. Psalm 14:5 God is on the side of the righteous and, anytime he wishes, strikes sudden terror in the hearts of the wicked (see Deut 28:67; 1 Sam 14:15; 2 Chr 14:13; Job 3:25). Righteous: see note on Ps 1:5.
85. Psalm 14:6 Poor: see note on Ps 22:27.
86. Psalm 14:7 The righteous poor are identified with God’s people. Who will . . . Zion: another possible translation is: “Oh, if only salvation for Israel / will come forth from Zion.”
87. Psalm 15:1 The psalmist presents a summary of moral conduct in the form of an instruction to those who have access to God at his temple (see Ps 24:3-6; Isa 33:14-16; Mic 6:6-8). He indicates that sanctity of life is necessary for those who wish to approach God and emphasizes the social virtues of justice and charity.
    In praying this psalm, Christians keep in mind that by becoming man the Word has pitched his tent among us (see Jn 1:14), and in his body dwells the fullness of the divinity. In close contact and in profound communion with the body of Jesus, of whom she is the visible extension on earth, the Church constitutes the dwelling of God in the world (see 1 Cor 3:16f).
88. Psalm 15:1 Holy mountain: an ancient designation for the temple, the place where God dwells upon the earth (see Pss 2:6; 3:5; 43:3; 48:2).
89. Psalm 15:2 It is not sacrifices or ritual purity but moral righteousness that gives access to the Lord (see the basic covenantal law: Ex 20:1-17; see also Isa 1:10-17; 33:14-16; 58:6-10; Jer 7:2-7; Ezek 18:5-9; Hos 6:6; Am 5:14f, 21-24; Mic 6:6-8; Zec 7:9f; 8:16f). Heart: see note on Ps 4:8. Those who fear the Lord: a frequent expression in the Psalter (see, e.g., Ps 115:11), it refers to those who fear God and live in accordance with his will because of their reverence for him. Later it will take on a technical sense and refer to proselytes to Judaism not yet circumcised (see Acts 2:11; 10:2). Interest on a loan: laws dealing with interest on loans are found in Ex 22:24-27; Lev 25:35-37; Deut 15:7-11; 23:19f. In general, interest for profit was not to be charged to Israelites. Jesus went even further (see Lk 6:34f).
90. Psalm 16:1 A prayer for safekeeping, pleading for the Lord’s protection against the threat of death. It could also be called a psalm of trust. This psalm prepares the way for belief in an everlasting life with God. And it is easy to see how early Christian preachers could understand the final verses as a detailed prophecy of the Resurrection of Christ (Acts 2:24-28; 13:25).
    This psalm is in a special way the prayer of those who have “chosen God” in one or other form of consecrated life. Rarely has the joy of a life lived in the presence of God been expressed with such enthusiasm. The wonder felt penetrates to the innermost being of the believer (that is, the “heart,” which for the ancients was the seat of one’s thoughts as well as desires and affections).
91. Psalm 16:1 Miktam: its meaning is unknown. Some translate it as “song” or “poem”; others suggest that it means “in a low voice.”
92. Psalm 16:3 Another possible translation is: “As for the gods who are in the land / and the lofty ones, / I take no delight in them.” Saints: i.e., the godly who live on earth as opposed to the angelic beings who are heavenly. See notes on Pss 4:4; 34:10.
93. Psalm 16:4 Take up their names: that is, appeal to or worship them (see Jos 23:7).
94. Psalm 16:5 Cup: a metaphor referring to what the host offers his guests to drink. To the righteous the Lord offers a cup of blessings (see Ps 23:5) or salvation (see Ps 116:13), but he makes the wicked drink from a cup of wrath (see Jer 25:15; Rev 14:10; 16:19).
95. Psalm 16:9 The Lord, in whom the psalmist takes refuge, wills life for him (hence he has made known to him the path of life, v. 11) and will not abandon him to the grave, even though “heart and . . . flesh fail” (Ps 73:26). But implicit in these words of assurance (if not actually explicit) is the confidence that, with the Lord as his refuge, even the grave cannot rob him of life (see Pss 17:15; 73:24). If this could be said of David, how much more of David’s promised Son! So Peter quotes verses 8-11 and declares that with these words David prophesied of Christ and his Resurrection (Acts 2:25-28; see Paul’s similar use of v. 10b in Acts 13:35). Heart: see note on Ps 4:8.
96. Psalm 16:10 Holy One: the reference is first of all to David, but the psalm is ultimately fulfilled in Christ.
97. Psalm 17:1 Here again we have a picture of smug and pitiless people whose hearts are closed to the word of God as well as to the cry of the poor. The psalmist who endures their unjust accusations begs God to show forth his innocence and to punish his evil accusers. He is willing to leave earthly goods to them (v. 14) as long as he can rejoice in God’s presence. Perhaps we can see in this desire for awakening, enlightened by God’s face (v. 15), the burgeoning hope of the resurrection.
    In praying this psalm, we should recall that in the Church (his Mystical Body) and in each Christian (as in a part of that Body), Jesus relives the mystery of his undeserved Passion and glorious Resurrection (see Acts 9:4f).
98. Psalm 17:3 Heart: see note on Ps 4:8.
99. Psalm 17:4 Word of your lips: God’s revelation by which he made known the “paths” his faithful are to follow. And refrained . . . violence: an alternative translation is: “and kept the words of your law.”
100. Psalm 17:7 Kindness: see note on Ps 6:5.
101. Psalm 17:8 Apple of your eye . . . shadow of your wings: conventional Hebrew metaphors for protection (see Deut 32:10; Prov 7:2; Isa 49:2).
102. Psalm 17:10 Hearts: see note on Ps 4:8. Arrogance . . . mouths: see notes on Pss 5:11; 10:7.
103. Psalm 17:13 Cast them down: see notes on Pss 5:11; 35.
104. Psalm 17:14 From the worldly . . . life: or: “from mortals whose part in life is transitory.” You satisfy . . . little ones: or: “With your treasures you fill their bellies; / their sons are enriched / and bequeath their abundance to their little ones.”
105. Psalm 17:15 See your face: see note on Ps 11:7. When I awaken: from the night of death; however, inasmuch as death is often compared to sleep (see Ps 76:6; Dan 12:1f), it may refer to a new awakening after death.
106. Psalm 18:1 This song of David occurs also in 2 Sam 22 with minor variations. It is composed of an introduction (vv. 1-4), a conclusion (vv. 47-51), and three major divisions: (1) the Lord’s deliverance of David from mortal enemies (vv. 5-20); (2) the moral grounds for the Lord’s help (vv. 21-30); and (3) the Lord’s help recounted (vv. 31-46).
     Already emerging in this splendid psalm, which is both a song of thanksgiving and a song of victory, is the image of the King-Messiah, Jesus, born of the house of David and beloved Son of the Father; he will conquer the forces of evil. This poem is a festal song expressing wonder and thanksgiving and glorifying God.
     To the extent that we can allow ourselves to be identified with Christ and become kings in him (see Ps 2), we can use this psalm to praise God the Father for the wonders that Paul celebrates in the hymn of the Letter to the Ephesians (1:3-15).
107. Psalm 18:1 For the director: these words are thought to be a musical or liturgical notation.
108. Psalm 18:3 Rock: a common symbol for God indicating his strength as a refuge or as a deliverer (see Pss 19:15; 31:3f; 42:10; 62:3, 8; 71:3; 73:26; 78:35; 89:27; 92:16; 94:22; 95:1; 144:1; Deut 32:15; Isa 17:10). See Jesus’ use of the word in Mt 16:18. Horn: a symbol of strength (see Deut 33:17; Jer 48:25); it often had Messianic overtones (see Ps 132:17; Ezek 29:21).
109. Psalm 18:6 Cords of the netherworld . . . snares of death: the psalmist had been in the grip of death and a prisoner of the grave (see Ps 116:3; Job 36:8).
110. Psalm 18:7 Temple: God’s heavenly dwelling where he is enthroned (see Pss 11:4; 113:5; Isa 6:1; 40:22).
111. Psalm 18:8 In these powerful images the ancients sang of the presence and glory of God in creation and in events (see Pss 68:9f; 97:2-5; Ex 19:15-18; Jdg 5:4f; Job 36:29f; Isa 30:27f; Hab 3:3-15). The description gives a presentiment of the struggle at the end of time in which God triumphs.
112. Psalm 18:11 Cherub: a winged being, represented at the entrance of Mesopotamian temples. Two cherubim stood on the Ark of the Covenant (see Ex 25:18; 1 Ki 6:23-28). God was regarded as enthroned on them (see Pss 80:2; 99:1) and riding upon the storm clouds (see Ps 104:3) or upon the cherubim.
113. Psalm 18:15 Arrows: shafts of lightning (see Pss 77:18; 144:6; Hab 3:11).
114. Psalm 18:16 The psalmist may be referring to the wondrous deed God accomplished at the Red Sea during the Exodus (see Ex 14:15-22).
115. Psalm 18:17 Watery depths: symbols of great danger (see Pss 32:6; 40:3; 42:8; 66:12; 69:3, 15; 88:18; 130:1; Job 22:11; Isa 30:28; Jon 2:5f).
116. Psalm 18:21 Righteousness: see note on Ps 1:5.
117. Psalm 18:22 Ways of the Lord: see note on Ps 25:10.
118. Psalm 18:27 God treats people the way they treat him and others. The perverse: those who stray from the straight way of the Lord. Show yourself to be shrewd: the Lord counters the evil acts of the wicked, one after the other.
119. Psalm 18:29 Light for my lamp: a figure of life and happiness (see 1 Ki 11:36). Light: see note on Ps 27:1.
120. Psalm 18:35 Bow of bronze: a bow difficult to bend that would shoot arrows with greater force.
121. Psalm 18:47 Blessed: i.e., adored, praised, and thanked.
122. Psalm 18:50 This text is cited by Paul (Rom 15:9) as a prediction of the conversion of the Gentiles. Name: see note on Ps 5:12.
123. Psalm 18:51 You have shown kindness to your anointed: the Lord is mindful of his covenant with his anointed king and never ceases bestowing blessings upon him. This is even more true of the King and Anointed par excellence, Jesus Christ. Kindness: see note on Ps 6:5.
124. Psalm 19:1 The universe is a hymn to the glory of the Lord, but this is even more true of the Mosaic Law. The silent revelation of creation is offered to all human beings, but the law, privilege of Israel, reveals to the hearts of believers God’s perfection, justice, truth, and goodness and challenges them to imitate the divine life.
     The ode to the sun in this psalm (vv. 5b-7) seems to be an imitation of a fragmentary Assyrian text in which the sun-god rises from the ocean and passes through the gates of the east to meet the goddess. The Christmas Liturgy uses this image to recall, in poetic language, the coming to earth of the Son of God.
     By its splendor and vastness, the star-studded heavens teach us the glory, the splendor and infinite power, the prodigious artistry of the Father, the Son, and the Holy Spirit who work together in its continuous creation. The Law, perfect as far as its epoch and its place in the divine economy of salvation are concerned, was brought to its absolute perfection by Christ (see Mt 5:17).
125. Psalm 19:1 For the director: these words are thought to be a musical or liturgical notation.
126. Psalm 19:2 The heavens show forth the glory of their Creator to all peoples (see Ps 148:3).
127. Psalm 19:5 Paul interprets this proclamation of the heavens as referring also to the proclamation of the Gospel (see Rom 10:18).
128. Psalm 19:5 The heavens are the divinely pitched tent for the lordly sun—widely worshiped in the ancient Near East (see Deut 4:19; 17:3; 2 Ki 23:5, 11; Jer 8:2; Ezek 8:16), but here a mere creature of God (as in Ps 136:8f; Gen 1:16). Of the created realm, the sun is the supreme metaphor of the glory of God (see Ps 84:12; Isa 60:19f), as it makes its daily triumphant sweep across the whole extent of the heavens and pours out its heat (felt presence) on every creature. The literature of the time applied to the sun the six synonyms for God’s revelation in verses 8-11.
129. Psalm 19:8 The simple: those who are inexperienced and hence childlike (see Ps 119:98-100; Prov 1:4); the New Testament shows that heavenly wisdom is a gift to “children,” hidden from the worldly-wise (see Lk 10:21; 1 Cor 1:18ff; 2:8-10; 2 Tim 3:15).
130. Psalm 19:9 Heart: see note on Ps 4:8.
131. Psalm 19:10 Fear of the Lord: see note on Ps 15:2-5. In this case, some exegetes believe that the term “fear” should really be “word.”
132. Psalm 19:11 See Ps 119:103, 127. This entire hymn to the law is closely connected to the long Psalm 119.
133. Psalm 19:12 The psalmist knows that God’s commandments lead to life (see Deut 5:33). Yet he is also aware that like all human beings he is weak and imperfect. He may err unknowingly and need to seek forgiveness of hidden faults (v. 13; see Lev 5:2-4). However, willful sins (v. 14) are another matter; they cut one off from God and his people (see Num 15:30f). He prays to be preserved from them.
134. Psalm 19:15 This meditation is presented to the Lord as a praise offering (see notes on Pss 7:18; 9:2; see also Pss 50:14; 104:33). Heart: see note on Ps 4:8. Rock: see note on Ps 18:3.
135. Psalm 20:1 During a liturgy of prayer for the king just before he engages in battle with a powerful foe (2 Chr 20:6), the people (perhaps the assembled soldiers) pray for their king: is he not a “messiah,” that is, an “anointed one” of the Lord (v. 7) and the head of the chosen people of the God of Jacob (v. 3)? A choir chants the petition (vv. 3-6) and a soloist (perhaps a Levite: see 2 Chr 20:14) responds (vv. 7-9); he announces assurance that the prayer will be heard, for Israel does not rely on the force of arms as its pagan neighbors do but on its God and Savior. Thus, the people already celebrate the coming triumph of the Lord.
     In praying this psalm, we can ask the Father to grant the integral victory of Christ in his mystical members, just as he gained it in and for himself (see 1 Cor 15:22f). For the Father is the accomplisher of all things (see Rom 11:36).
136. Psalm 20:1 For the director: these words are thought to be a musical or liturgical notation.
137. Psalm 20:2 Name: see notes on Pss 5:12; 8:2, 10. Protect you: literally, “raise you to a high, safe place.”
138. Psalm 20:3 Zion: see note on Ps 9:12.
139. Psalm 20:4 Remember: with God, remembering and acting go together (see Gen 8:1; Ex 2:24).
140. Psalm 20:5 Heart’s desire: see note on Ps 4:8.
141. Psalm 20:6 May we shout . . . name of our God: see note on Ps 7:18. The Hebrew word for “victory” could also be translated as “salvation.”
142. Psalm 20:7 His anointed: i.e., the king of Israel (see Pss 2:2; 132:10); the divine help is his as intrinsic to his kingship (see Ps 18:51). See note on Ps 2:2.
143. Psalm 20:8 The force of arms is useless in the face of the divine power. The Prophets were always against the use of horses and chariots in Israel, in imitation of the neighboring pagans (see Deut 17:16; Isa 31:1; Hos 1:7; Mic 5:10; Zec 12:4). The same affirmation occurs in Pss 33:16f; 147:10; Prov 21:31. A similar expression of confidence in the Lord rather than in human weaponry is made by David when facing Goliath (1 Sam 17:45-47).
144. Psalm 20:10 The psalm ends in the same way as it began—with fervent prayers that the Lord will come to the aid of the king.
145. Psalm 21:1 One would have a poor understanding of feasts if one did not allow chants to intermingle desires and reality. On a feast, the king appears to share the privileges of God: authority, long rule, and majesty, for the Lord has blessed and established him to save his people from their foes. The history of Israel will more than once give the lie to this ideal figure of the monarch. The Church sees therein the traits of Jesus Christ, King and Savior of the People of God; in him resides the blessing for the whole world. The psalm continued to be sung in Israel even when the kingship ended after the sixth century A.D.—but this time concerning a future Messianic King.
     By a very simple spiritual transposition, this psalm enables us to sing of the divine blessings granted to Christ, especially his Resurrection, and to hope for his complete and decisive triumph over his enemies (the devil, sin, and death).
146. Psalm 21:1 For the director: these words are thought to be a musical or liturgical notation.
147. Psalm 21:2 King and people offer praise to the Lord for the victory that they have achieved over their foes through God’s strength.
148. Psalm 21:3 Heart: see note on Ps 4:8.
149. Psalm 21:4 You welcomed him with choice blessings: as you once welcomed Abraham (see Gen 12:2) and Joseph (see Gen 48:20). Placed a crown . . . upon his head: alludes either to his own crown reinforcing his kingship after his victory or to the crown of the king that he had defeated (see 2 Sam 12:30). This verse is eminently applied to the Messiah (see Pss 45:4; 72:17; 2 Sam 7:29; 1 Chr 17:27).
150. Psalm 21:5 The king asked the Lord for life and received length of days forever and ever (see 1 Ki 1:25, 31, 34, 39; Dan 2:4; 3:9).
151. Psalm 21:6 Glory . . . splendor and majesty: like those of the heavenly King (see Ps 96:3).
152. Psalm 21:7 Everlasting blessings: this phrase may refer to blessings of enduring value or an unending number of blessings. Your presence: God’s favor, which is the greatest cause of joy inasmuch as it is the supreme blessing, leading to all others.
153. Psalm 21:8 Kindness: see note on Ps 6:5.
154. Psalm 21:9 The king’s future victories are described as certain because of the Lord’s action.
155. Psalm 21:10 The expression on the day when you appear, (literally, “on the day of your face [judgment]” see Ps 34:17; Lam 4:16), and the mention of the fire are eschatological themes (see Ps 2:12; 2 Sam 23:7; Isa 30:33; Hos 7:7; Mal 3:19).
156. Psalm 21:11 The foes of the king will have no descendants to make war on him.
157. Psalm 21:14 The word strength in the concluding verse connects the theme with the opening verse: “O Lord, the king rejoices in your strength” (v. 2), and we will offer you our praise.
158. Psalm 22:1 This psalm draws its inspiration from the “Songs of the Suffering Righteous Man (or Servant)” (Isa 52:13—53:12) and from the “Confessions of Jeremiah” (Jer 15:15; 17:15; 20:7); it ends, as they do, with the proclamation that the sufferings of the righteous man will restore life to humanity. Such a text seems planned, as it were, to become the prayer of Christ (Mk 15:34), and the Gospels have also singled out details from it that describe in advance the Passion of Jesus (e.g., Mt 27:35, 39, 43; Jn 19:23f, 28). The author of Hebrews even placed the words of verse 23 on the lips of Jesus (Heb 2:12). Indeed, no other psalm is so often quoted in the New Testament.
     In praying this psalm, we can keep in mind that Christ continues to pray it through the Church and Christians, since he continues the mystery of his abandonment in his Mystical Body.
159. Psalm 22:1 For the director: these words are thought to be a musical or liturgical notation. According to “The Deer of the Dawn”: nothing is known about these words.
160. Psalm 22:2 Why? The question erupts from the heart of a righteous man. Yesterday he was still enjoying God’s favor as a son, but now he feels abandoned for no reason and afflicted with atrocious sufferings and made the laughingstock of free-thinkers. Has God changed?
161. Psalm 22:3 But I am afforded no relief: the Hebrew text is obscure here. Some translate: “by night, and am not silent.”
162. Psalm 22:7 I am a worm and not human: this passage clearly depicts the psalmist’s sense of isolation (see Job 25:6; Isa 41:14).
163. Psalm 22:8 They sneer in mockery and toss their heads: words and gestures of scorn, also indulged in by Christ’s foes on Calvary (see Mt 27:39; Mk 15:29). See also note on Ps 5:10.
164. Psalm 22:9 Cited in Mt 27:43. If he loves him: may be taken as “if God loves the sufferer” or “if the sufferer loves God.”
165. Psalm 22:10 After recalling what the Lord had been for Israel (vv. 4-6), the psalmist now recalls what the Lord has been for him. I was entrusted to your care at my birth: the father customarily acknowledged the newborn by taking it upon his knees (see Gen 50:23; Job 3:12).
166. Psalm 22:13 Around the beleaguered man there arises a wave of hostility; he experiences in his flesh the whole of human sorrow. The images are delusive, and the cries become pathetic. Here is a man whose life is being taken away.
167. Psalm 22:13 Bulls . . . lions . . . dogs: these are metaphors for the enemies. Bashan: a land east of the Jordan that was noted for its good pasturage and the size and quality of its animals (see Deut 32:14; Ezek 39:18; Am 4:1).
168. Psalm 22:15 Bones . . . heart: his combination of “bones” and “heart” (see note on Ps 4:8) was used to refer to the whole person (body and spirit) (see Ps 102:4; Prov 14:30; 15:30; Isa 66:14).
169. Psalm 22:16 My mouth . . . jaw: see Jn 19:28 (“I thirst”). The dust of death: the netherworld, domain of the dead; the author is using the language of his day, as in Mesopotamian descriptions of the netherworld (see Job 7:9, 21).
170. Psalm 22:17 Pierced my hands and my feet: his limbs are wounded by the dogs as he seeks to fend off their attacks (see also Isa 53:5; Zec 12:10; Jn 19:34). Although the phrase finds its complete fulfillment in Christ’s crucifixion, it is not expressly used by the evangelists in the Passion account.
171. Psalm 22:18 I can count all my bones: this could also be translated as “I must display all my bones.” The meaning is that one is attacked and stripped of his garments (see v. 19).
172. Psalm 22:19 Explicitly cited in Jn 19:24 as a prophecy fulfilled in the action of the soldiers who divided Christ’s garments among them on Calvary.
173. Psalm 22:20 The scene shifts as the beleaguered psalmist is led to confront the God of the Covenant. He thus recalls God’s promises to be near his people and to protect them from all adversity. He throws himself on the Lord’s mercy and is comforted.
174. Psalm 22:22 Save me: an alternative translation is: “You have heard me.” The psalmist knows he has been heard and will be delivered from death.
175. Psalm 22:23 God reverses the righteous man’s condition; his hope returns. In the temple, he celebrates his deliverance and offers a sacrifice of communion amidst the poor who love God. Then the perspective is enlarged even more. The whole earth gives thanks to God who rules the world and dispenses justice. The poor are called to the table of God, and the line of the righteous shall never be extinguished from the midst of human beings. Indeed, the passion of the righteous man has changed something in the human world. Name: see note on Ps 5:12.
176. Psalm 22:23 God reverses the righteous man’s condition; his hope returns. In the temple, he celebrates his deliverance and offers a sacrifice of communion amidst the poor who love God. Then the perspective is enlarged even more. The whole earth gives thanks to God who rules the world and dispenses justice. The poor are called to the table of God, and the line of the righteous shall never be extinguished from the midst of human beings. Indeed, the passion of the righteous man has changed something in the human world. Name: see note on Ps 5:12.
177. Psalm 22:24 The taunts of the psalmist’s enemies are drowned out by the songs of God’s faithful. The true descendants of Jacob are those who fear the Lord and seek him (see Ps 24:6).
178. Psalm 22:25 Not hidden his face: a metaphor for God withdrawing from someone (see Pss 13:2; 27:9; 69:18; 88:15; 102:3; 143:7; Isa 8:17; Mic 3:4).
179. Psalm 22:26 This verse affirms the importance of public worship by stressing the praise of God in the great assembly as well as the pledging of freewill offerings. Vows were often made in time of trial (see Pss 50:14; 61:9; 66:1f) and were implemented when God had effected deliverance from the trial (Ps 65:2f).
180. Psalm 22:27 In an allusion to the Messianic Banquet (see Ps 23:5; Prov 9:1f; Isa 25:6; 55:1; 65:13), the psalmist describes a worldwide company of people from every state in life who will ultimately take up God’s praise from age to age. It constitutes one of the grandest visions of the scope of the worshipers who will come to praise the saving acts of the Lord.
181. Psalm 22:27 The poor: the anawim, originally the poor who depended on God for their livelihood; later, the humble, pious, and devout—those who hoped in God alone.
182. Psalm 22:31 This is the more common translation (also found in the new Vulgate). An alternative translation is: “and those who cannot keep themselves alive. /Posterity will serve him; / future generations will be told about the Lord. / They will proclaim his righteousness / to a people yet unborn— / for he has done it.”
183. Psalm 23:1 This psalm is a profession of joyful trust in the Lord as the good Shepherd-King that has become one of the world’s greatest prayers. The image of God in shepherd’s garb has parallels in the Prophets (see Isa 40:11; Ezek 34:11-16) and will be the best known of the allegories in which Jesus speaks of himself (see Jn 10:11-18), so much so that the New Testament writers love to give him this title (see Heb 13:20; 1 Pet 2:25; Rev 7:17). The water, oil, and cup of wine of which the text speaks made Christians think of the Sacraments of initiation: Baptism, Confirmation, and Eucharist. As a result, the psalm used to be sung during the Easter Vigil by the newly baptized, who were filled with the joy of God.
     In praying this psalm, we can dwell on the fact that the heavenly Father’s love embraces us from eternity, preparing for us in Christ all kinds of spiritual blessings: election, adoption, redemption, incorporation into Christ (see Eph 1:3-14). He watches over us solicitously (see Mt 6:25-34) and follows us through the Good Shepherd who seeks out the straying sheep until he finds it again (see Lk 15).
184. Psalm 23:2 Green pastures: a symbol for everything that makes life flourish. Tranquil streams: literally, “waters of resting places,” waters that bring refreshment and well-being (see Isa 49:10).
185. Psalm 23:3 Restores my soul: the Lord revitalizes the psalmist’s spirit (see Ps 19:8; Ru 4:15; Prov 25:13; Lam 1:16). Paths of righteousness: paths that conform to the will of the Lord, the “right way.”
186. Psalm 23:4 Valley of the shadow of death: another possible translation is: “through the darkest valley.” It refers to any situation that is death-threatening.
187. Psalm 23:5 What was only a comparison used by the psalmist to indicate the happiness of those who dwell in the house of the Lord has become a wonderful reality in the New Covenant. God sets the table for all who as members of his Church seek rest and protection in the house of God during their pilgrimage. He gives them the Bread of Heaven and the cup of his love and the riches of his grace—Christ’s Precious Blood and the anointing of the Spirit with his sevenfold gifts.
188. Psalm 23:5 In the ancient Near East, covenants were frequently made at a meal (see Ps 41:10; Gen 31:54; Ob 7). Anoint my head with oil: reception customarily accorded to an honored guest at a banquet (see Lk 7:46; see also 2 Sam 12:20; Eccl 9:8; Dan 10:3). Cup: the same image is found in Pss 16:5; 75:9; 116:13. This verse indicates that the Messianic Banquet (see Ps 22:27) is reserved for the righteous; the wicked are excluded from it (see Isa 65:13f).
189. Psalm 23:6 Goodness and kindness: the terms often refer to blessings of God’s covenant with Israel; here they are personified (see Pss 25:21; 43:3; 79:8; 89:14). Days of my life: see Pss 27:4; 128:5. Forever: this word could mean “throughout the years.” However, since even the pagan people surrounding Israel believed that human life continued after death in some kind of shadowy existence in the netherworld (see notes on Pss 11:7; 16:9-11), the word “forever” legitimately can be taken in its true sense.
190. Psalm 24:1 A procession wends its way toward the temple; perhaps it bears the Ark of the Covenant to the holy place. Chants are expressed. They acclaim the Creator and thus recall the conditions for a true participation in worship: “clean hands and a pure heart” (vv. 3-6). At the entrance to the sanctuary, the cortege comes to a halt as the participants take time to meditate wonderingly about the presence of God. They must needs celebrate God the Vanquisher who takes possession of his holy dwelling; the titles given him (vv. 8-10) evoke the time when, represented by the Ark, the Lord would take his place at the head of the armies of Israel and lead them to victory (Num 10:35; Jos 6).
     This psalm is well adapted to celebrating feasts of the Lord and to calling for the coming of his kingdom. It is also a psalm that makes demands, since it tells us of the conditions required for receiving the kingdom of God. The Church has always used this psalm in celebrating Christ’s Ascension into the heavenly Jerusalem and into the sanctuary on high.
191. Psalm 24:1 The Lord is proclaimed as the Creator, Sustainer, and Owner of the entire world. Therefore, he is worthy of the title “King of glory” (vv. 7-10). See Pss 29; 33:6-11; 89:6-19; 95:3-5; 104.
192. Psalm 24:1 See Ps 89:12; Deut 10:14. This text is cited in 1 Cor 10:26.
193. Psalm 24:2 Founded . . . established: a metaphor taken from the founding of a city. Extra-biblical records indicate that temples were regarded as microcosms of the created world; hence language applicable to temples was also applicable to the earth.
194. Psalm 24:4 Clean hands . . . pure heart: those who do no evil and think no evil. Jesus said that the “pure of heart . . . will see God” (Mt 5:8).
195. Psalm 24:7 These verses speak of the arrival of the Lord, the King of glory, at his sanctuary in Zion after his victorious journey from Egypt. The Lord of hosts (v. 10), the Lord, valiant in battle (v. 8; see Ex 15:1-18), has routed his enemies and now comes in triumph to his own city (see Pss 46; 48; 76; 87).
196. Psalm 24:7 Lift up your arches, O gates . . . you ancient portals: the gates and doors are personified in accord with extra-biblical parallels.
197. Psalm 24:10 The Lord of hosts: in Hebrew, Yahweh Sabaoth, sometimes translated as “the Lord of armies.” The expression suggests, first of all, the God who leads the Israelite army, therefore the Almighty who is surrounded by angels and stars and who controls the cosmic forces; then the expression becomes simply a way of emphasizing the greatness and power of God. See also note on Ps 59:6.
198. Psalm 25:1 One admires the inner quality of the righteous man who addresses himself to God in this alphabetical psalm. He does not believe that he is totally innocent. He takes false steps and deserves his wretchedness and his isolation because of his sins. His confession testifies to much uprightness and honesty. It is the attitude of a humble person who knows he is loved by God and trusts in him; he hopes to receive pardon, counsel, and assistance from the Lord. The theme of this beautiful prayer is given in the cry of hope in verses 1-2, which the Liturgy puts on the lips of Christians at the beginning of Advent.
     In praying this psalm, we can dwell on the fact that in his unfailing love God is pleased to lead us back to the right path when we go astray and to keep us on it. Christ gives us salvation through the remission of sins (see Lk 1:77-79).
199. Psalm 25:1 Prayer for relief from distress and the ensuing slander from one’s foes.
200. Psalm 25:4 Prayer for guidance and pardon. Your ways: that is, “your commandments” (see Pss 27:11; 86:11; 128:1; 143:8). Kindness: see note on Ps 6:5.
201. Psalm 25:8 Trust in the Lord’s covenant blessings.
202. Psalm 25:10 Ways of the Lord: God’s manner of dealing kindly with those who remain faithful to the covenant (see Pss 103:7; 138:5). See also Ps 85:10; Gen 32:10; Deut 33:9; and Paul’s magnificent summary in Rom 8:28: “We know that God makes all things work together for good for those who love him.”
203. Psalm 25:11 Name: see note on Ps 5:12.
204. Psalm 25:12 The path he should choose: or “the path chosen for him.”
205. Psalm 25:13 Inherit the land: according to the teaching of the sages, God rewards the righteous here below by bestowing on them earthly goods that he withholds from the wicked (see Ps 37:9, 29; Prov 19:23). To this is added the returned exiles’ hope for the enjoyment of the land of their ancestors (see Isa 57:13; 60:21; 65:9).
206. Psalm 25:14 The Lord manifests himself to those who fear him: some translations have “The Lord manifests his secret to those who fear him,” which is to be understood as divine intimacy and friendship (see Ps 73:28; Ex 33:11; Job 29:4; Prov 3:32; Jn 15:5) united with the understanding of divine things (see Jer 16:21; 31:34; Hos 6:6).
207. Psalm 25:16 Renewed prayer for relief from distress and foes.
208. Psalm 25:17 Heart: see note on Ps 4:8.
209. Psalm 25:22 Concluding prayer on behalf of all God’s people. Redeem: i.e., “deliver.”
210. Psalm 26:1 This psalm is a prayer for God’s discerning mercies to spare his faithful servant from the death that overtakes the wicked. In the psalms of supplication, we often hear this protestation from those accused who call upon God to bear witness to their innocence. The prayer that we now read is perhaps that of a Levite, but certainly of a man who loves the life of the temple. He is very sure of his rectitude in the face of others’ accusations. Possibly he is also quite conscious of the faults that everyone has in his life.
     He teaches us a great certainty: it is better to throw ourselves upon the judgment of God than to let ourselves be crushed by the judgment of others. This believer, who is at ease to praise the Lord in the temple, loves a clear and decided fidelity. Who would fail to be attracted by such a desire for uprightness and sincerity before God!
     In praying this psalm, we can recall that since we share by faith and Baptism in the mystery of Christ dead and risen, our old self has been crucified with Christ so that the sinful body might be destroyed and we might cease to be enslaved by sin. Divested of our old nature and invested with the new nature of Christ who becomes all in all (see Col 3:9-11), we share in his holiness and irreproachable innocence before God, being purified from all injustice (see Rom 8:1; 1 Jn 1:9).
211. Psalm 26:3 Kindness: see note on Ps 6:5.
212. Psalm 26:6 Wash my hands in innocence: a liturgical action (see Ex 30:19, 21; 40:31f), which symbolized both inner and outer cleanliness (see Isa 1:16). Those who come to God must have “clean hands and a pure heart” (Ps 24:4). Around your altar: celebrating God’s saving acts beside his altar was regarded as a public act of devotion in which assembled worshipers could be invited to participate (see Ps 43:5).
213. Psalm 26:7 Proclaiming . . . wondrous deeds: see note on Ps 9:2.
214. Psalm 26:8 Where your glory resides: the presence of God’s glory meant the presence of God himself (see Ex 24:16; 33:22). His glory dwelt in the tabernacle (see Ex 40:35) and later in the temple (see 1 Ki 8:11). John 1:14 places that same presence in the Word made flesh who “dwelt among us.”
215. Psalm 26:9 A premature death was a divine chastisement (see Pss 5:7; 28:4; 55:24).
216. Psalm 26:12 Level ground: where there is safety and no danger of falling. Assembly: worshiping at the sanctuary (as in Pss 1:5; 22:26; 35:18; 40:10f; 111:1; 149:1).
217. Psalm 27:1 Although enemies or the difficulties of existence may be multiplied, the believer finds a sure refuge in God—such is the cry of trust that opens this psalm. Then the movement of the prayer deepens, becoming the search and avid desire for God. It is in the temple that one discovers the presence of the Lord in the sacrifice, chant, supplication, and the law. If such a search becomes necessary for life, will not God be present to his most forsaken and pressured servant?
     In praying this psalm, we can place a similar confidence in God and the Lord Jesus, one capable of enabling us to overcome all adversity and death itself.
218. Psalm 27:1 The Lord is my light: “light” often symbolizes happiness and well-being (see Pss 18:29; 36:10; 43:3; 97:11) or life and salvation (see Isa 9:2; 49:6; 58:8; Jer 13:16; Am 5:18-20), whose source is the Lord (see Isa 10:17; Mic 7:8f).
219. Psalm 27:2 To devour my flesh: the psalmist’s enemies are like rapacious beasts (see Pss 7:3; 17:12; 22:13f, 17); in the figurative sense, this refers to calumny (see Dan 3:8).
220. Psalm 27:3 With the Lord as his stronghold and helper, the psalmist fears nothing—not even an army arrayed against him. So long as this strong union with God remains unbroken, the psalmist is secure. Heart: see note on Ps 4:8.
221. Psalm 27:4 Tarrying in the house of the Lord is an expression and sign of spiritual union with God and intimacy with him. Beauty of the Lord: i.e., his goodness (see Ps 90:17).
222. Psalm 27:5 Shelter . . . tent: references to the sanctuary of Jerusalem (see Rev 7:15f). See also Pss 31:21; 32:7; 61:5; 91:1.
223. Psalm 27:6 I will offer sacrifices: see note on Ps 7:18.
224. Psalm 27:8 Heart: see note on Ps 4:8. Seek his face: an idiom meaning to commune with the Lord, originating in the custom of pilgrimages to sacred places (see Pss 24:6; 105:4; 2 Sam 21:1; Hos 5:15). It then took on the general sense of seeking to know the Lord, anticipate his desires, and live in his presence. In a word, to seek the Lord is to serve him faithfully (Deut 4:29-31).
225. Psalm 27:9 Hide your face: see note on Ps 13:2.
226. Psalm 27:10 Union with God gives confidence in prayer; and prayer is something that even the most devout person must do. Sirach says: “Pray in [the Lord’s] presence” (17:25) and “Let nothing hinder you from promptly discharging your vows [i.e., your prayer]” (18:22).
227. Psalm 27:11 Your way: God’s manner of dealing kindly with those who remain faithful to the covenant by keeping his commandments (see Pss 86:11; 128:1; 143:8).
228. Psalm 27:13 Goodness of the Lord: the good things promised in the covenant with David (see 2 Sam 7:28). Land of the living: reference to this life or to the temple (see Pss 52:7; 116:9; Isa 38:11), where the God of life is present; the psalmist is speaking of the world of the living as opposed to the world of the dead.
229. Psalm 28:1 The psalmist calls upon God and curses his persecutors; such vehemence indicates that he is close to the end of his strength. Deaf for a time, the Lord finally hears his servant; after anguish here is the thanksgiving. The concluding formula transforms the psalm into a prayer for Israel, the “anointed one,” that is, the people consecrated (v. 8) to the service of God. Believers will one day refuse the sentiments of vengeance that spring up here from the experience of the oppressed psalmist; for God could not indistinctly combine honesty with wrongdoing.
     In praying this psalm, we should keep in mind that in this life Christ does not normally answer our desire for escape or special privilege. He sends us out and immerses us in the world and its tribulations (see Jn 15:18—16:4; 17:18) after his election has drawn us out of it (see Jn 15:19). Yet we already foresee victory, for the same divine power that raised Christ from the dead will raise us also and lead our humanity into a state of glory (see Eph 1:17-20).
230. Psalm 28:1 Rock: the Lord is the Rock, who gives strength and sustenance to his people and provides refuge for them (see Ps 18:3 and note). Pit: metaphor for the grave.
231. Psalm 28:2 Lift up my hands: the usual posture for prayer (see Pss 63:5; 134:2; 141:2). Most Holy Place: the innermost part of the temple, the Holy of Holies, which contained the Ark of the Covenant and was looked upon as the place of God’s presence on earth (see 1 Ki 6:16, 19-23; 8:6-8).
232. Psalm 28:3 The psalmist prays that the Lord will deliver him from his adversities (see Ps 26:9-12) so that he will not be numbered with the wicked nor judged with them. Hearts: see note on Ps 4:8.
233. Psalm 28:4 The wicked have not learned to respond to the Lord and his wondrous deeds in redemptive history (the works of his hands). Therefore, they will be judged according to the works of their hands. Justice requires that evil be removed so that its power will be completely voided. See notes on Pss 5:11; 35.
234. Psalm 28:6 The psalmist gives praise to the Lord for having heard his prayer; this will result in righteous judgment and vindication. Blessed: see note on Ps 18:47.
235. Psalm 28:7 No longer does the psalmist feel threatened to the point of despairing. He is overjoyed and jubilant because he knows that the Lord will come to his aid as his strength (see Ex 15:2) and his shield (see Ps 3:4). Heart: see note on Ps 4:8. With my song I praise him: see note on Ps 7:18.
236. Psalm 28:8 Anointed one: here the reference seems to be to the entire people of God, which is consecrated to his service (see Ps 105:15; Ex 19:6; Hab 3:13). See also note on Ps 2:2.
237. Psalm 28:9 Be their shepherd: a theme found also in Ps 80:2; Isa 40:11; Jer 31:10; Ezek 34; Mic 5:4. The Lord answered this prayer by sending the Good Shepherd, Jesus Christ (Jn 10:11, 14), who died for his sheep.
238. Psalm 29:1 The psalmist sings a hymn of praise to the Lord, the King of creation, evoking his power and glory in the storm that terrifies the foes of Israel, while sparing the chosen people. He concludes by asking the Lord to give similar power to the king and to Israel.
     We can pray this psalm in the knowledge that the voice of God has acquired a body in Christ Jesus, living Word of the Father. It calls upon all who are in heaven, on earth, and in the netherworld to attribute to Christ all glory and power, and to adore him alone.
239. Psalm 29:1 Mighty ones: literally, “sons of God,” which in the beginning probably referred to the pagan deities but later came to be understood as referring to the angels (see Pss 82:1; 89:7; Job 1:6). To eliminate the polytheistic meaning of the expression, the Septuagint and Vulgate added immediately after “mighty ones” the line “bring to the Lord the offspring of rams.” This passage is sometimes applied to Israel, the son of God (see Ex 4:22; Deut 14:1; Acts 17:28).
240. Psalm 29:2 Name: see note on Ps 5:12. In the splendor of his holiness: it probably refers to the priestly garments to be worn in the liturgy (see Ps 110:3), although it may also refer to God or to the sanctuary.
241. Psalm 29:3 The voice of the Lord: this phrase appears seven times in imitation of the sound of thunder and symbolizes the power of God, the Lord of history as well as the Master of the elements, whose voice no one can resist (see Job 37:4f; Ezek 10:5).
242. Psalm 29:5 The cedars of Lebanon: i.e., the strongest of all trees (see Isa 2:13).
243. Psalm 29:6 Sirion: a Phoenician name for Mount Hermon in northern Palestine. The mountains there were originally given the general name of Lebanon.
244. Psalm 29:8 The wilderness of Kadesh: probably a border location in southern Palestine; some believe it is a location north of Palestine near Lebanon and Mount Hermon.
245. Psalm 29:9 The cry of Glory! takes place either in heaven (v. 2) or in the temple of Jerusalem whose liturgy echoes the heavenly praises.
246. Psalm 29:10 Enthroned above the flood: a reference to God’s control of the unruly primordial waters (see Gen 1:2, 6-10) or to his sending of the flood (see Gen 6:17), which was the first manifestation of the divine justice. Thus, the Lord will know how to make the cause of his people triumph (see Job 20:28; 22:16; Isa 24:18; 59:9ff).
247. Psalm 30:1 This is a psalm of thanksgiving arising out of the experience of someone who was at death’s door because of an illness, compounded by feelings of haughtiness in time of prosperity and despair in times of humiliation. The Lord listened to his cry and healed him; hence the psalmist calls for praise. This psalm came to be applied to Israel itself, especially in its experience of the Exile, and was chanted at the Feast of the Dedication of the Temple in commemoration of the purification of the temple in 164 B.C. (see Ezr 6:16; 1 Mac 4:36ff).
     This psalm reminds us that while we await life eternal and union with Christ, the present life with its adversities offers us the opportunity to receive from the divine goodness a cure, various deliverances, and even spiritual resurrection.
248. Psalm 30:2 Out of the depths: a common Old Testament phrase of extreme distress (see Pss 69:3, 16; 71:20; 88:6; 130:1; Lam 3:55; Jon 2:2) usually connected with the words “the grave” and “the pit.”
249. Psalm 30:3 You healed me: other passages that proclaim God as a healer are: Pss 103:3; 107:20; Hos 6:1; 7:1; 11:3; 14:5.
250. Psalm 30:4 Netherworld: symbol for a life-threatening experience (see Ps 18:6; Jon 2:2). Pit: metaphor for the grave.
251. Psalm 30:5 Saints: see note on Ps 16:3. Name: see note on Ps 5:12.
252. Psalm 30:6 Last throughout the night: literally, “come in at evening to lodge,” like a guest seeking a night’s rest.
253. Psalm 30:7 In time of good fortune, I said, “Nothing can ever sway me”: security brings forgetfulness of God (see Deut 8:8-10; Hos 13:6; Prov 30:9). The secure psalmist spoke similar words to those of the wicked in Ps 10:6 and so lost the blessing promised to the righteous (see Ps 15:5).
254. Psalm 30:9 In the stillness and inactivity of the pit, no one gives praise to God; the psalmist prays to be delivered so that he may rejoin those who worship the Lord (see Pss 6:6; 88:11-13; 115:17; Isa 38:18).
255. Psalm 30:12 Sackcloth: a symbol of mourning (see Ps 35:13; Gen 37:34).
256. Psalm 30:13 Heart: see note on Ps 4:8.
257. Psalm 31:1 Faith, distress, and gratitude alternate in this prayer, evoking the “confessions” of the prophet Jeremiah, his dolorous destiny, and his intimacy with the Lord (Jer 17:14-18; 20:7-18). At the moment of death on the cross, Jesus will use this psalm to express his trusting abandonment to the Father (see Lk 23:46).
     We should be mindful that God will often place us in a situation in which we can unite our voice to that of Christ in reciting this psalm, especially by letting us share his sufferings and making us become like him in death so that we may rise with him from the dead (see Phil 3:10f).
258. Psalm 31:1 For the director: these words are thought to be a musical or liturgical notation.
259. Psalm 31:2 No matter what may be the conflict in which we are enmeshed, God remains the one certitude. The images of the rock and the fortress attest to a serene and unshakable trust in God.
260. Psalm 31:3 Rock: see note on Ps 18:3.
261. Psalm 31:4 Name: see note on Ps 5:12.
262. Psalm 31:6 Into your hands I commend my spirit: last words of Christ on the cross (see Lk 23:46) and St. Stephen (see Acts 7:59). Spirit: life itself.
263. Psalm 31:8 Kindness: see note on Ps 6:5.
264. Psalm 31:10 The prayer changes tone; after serenity comes a gasping cry. The stricken person is also one who is despised and rejected, an object of utter contempt by others. This is the despairing cry at times when we seem completely alone.
265. Psalm 31:10 Soul: see note on Ps 6:4.
266. Psalm 31:13 Like a broken vessel: a customary comparison for something that has been rendered useless (see Isa 30:14; Jer 19:11; 22:28).
267. Psalm 31:14 There is terror on every side: a cry used when danger lurks (see Jer 6:25; 20:10; 46:5; 49:29).
268. Psalm 31:16 My life is in your hands: God is the ultimate master of every moment of everyone’s life.
269. Psalm 31:17 Face shine: see note on Ps 13:2.
270. Psalm 31:18 See notes on Pss 5:11; 35.
271. Psalm 31:20 A moment arrives when the believer experiences anew the power of God’s presence. This holds good despite the mockery and false accusations of enemies, that is, the war of words that constitutes one of the greatest trials of our human relationships. Certain of God, the believer does not let himself become enmeshed in conflicts.
272. Psalm 31:20 Stored up: the psalmist relies on the Lord who has stored up his goodness (his covenant promises) for his faithful ones.
273. Psalm 31:22 Blessed: see note on Ps 18:47. Kindness: see note on Ps 4:8.
274. Psalm 31:24 Saints: see notes on Pss 4:4; 16:3; and 34:10. The arrogant: often equal to the wicked, for the arrogant act as if they have no need of God and are a law to themselves (see Pss 10:2-11; 73:6; 94:2-7; Deut 8:14; Isa 2:17; Ezek 28:2, 5; Hos 13:6).
275. Psalm 32:1 This is the second of the seven Penitential Psalms (6; 32; 38; 51; 102; 130; 143), a joyous testimony of gratitude for God’s gift of forgiveness for those who confess their sins and follow the law of God. Instead of constantly pondering their sins, believers acknowledge their wretchedness before God and accept forgiveness and reconciliation. Their torment ceases, and a new person is born, overwhelmed by grace, confidence, and a sense of obedience.
     In praying this psalm, we can focus not only on the happiness resulting from the forgiveness of particular sin but also on the more profound happiness obtained by the complete victory given us by God in Christ over sin under all its forms.
276. Psalm 32:1 Maskil: this term cannot be given a precise translation; perhaps it means “teaching” or “training.”
277. Psalm 32:1 Joyous declaration of the happiness of having one’s sins forgiven by God (see Pss 65:5; 85:2; Job 31:33). This text is cited by Paul in Rom 4:7-8. Blessed: see note on Ps 1:1.
278. Psalm 32:3 I remained silent: did not confess the sin before God. Body: literally, “bones.”
279. Psalm 32:4 According to St. Augustine, even before penitents acknowledge their sin, God hears the cry of their heart and pardons it because of their true contrition (see 2 Sam 12:13).
280. Psalm 32:5 Sin . . . guilt . . . offenses: these are the three most common Hebrew words for evil thoughts and actions (see Ps 51:3-4; Isa 59:12).
281. Psalm 32:6 The psalmist encourages the godly to draw near to God; even in the greatest adversities, the Lord will protect them. Where . . . found: another version is: “in time of distress.” Great floods: symbol of grave danger (see note on Ps 18:17).
282. Psalm 32:7 After receiving God’s help, the psalmist will be surrounded by people celebrating this latest act of deliverance while he brings thank offerings.
283. Psalm 32:10 Kindness: see note on Ps 6:5.
284. Psalm 32:11 Heart: see note on Ps 4:8.
285. Psalm 33:1 This psalm follows a classical pattern. First, the psalmist calls for praise to God. Then he proclaims praise for his great deeds: his word that created the three-tiered universe (vv. 4-9), his intervention in history when he chose his people from among the nations (vv. 10-12), and finally his powerful help for those who fear him (vv. 13-19). Thus, he contemplates God’s work in creation, in the history of Israel, and in the lives of the righteous. The people acclaim Providence, whose wise plan is universal in its scope.
     In Ephesians (Eph 1:9; 3:4f), Paul will explain this hidden plan of God that is carried to fulfillment in Christ’s Passover in order that humankind may have life and the world may attain its goal.
286. Psalm 33:3 Sing to him a new song: celebrate God’s saving deed with a new song to make known his greatness to others and to give him praise (see Pss 7:18, and note; 40:4; 96:1; 98:1; 144:9; 149:1; Isa 42:10; Rev 5:9; 14:3).
287. Psalm 33:4 The psalmist celebrates especially the perfections of the Lord. His nature and his self-revelation are in complete harmony; he is faithful (true) in everything that he does. He also loves righteousness and justice, i.e., he carries out his plans by his verdicts, rule, and covenant relationship with his people. Furthermore, his kindness is evident in his works on earth; he shows the same loyalty, constancy, and love toward the rest of creation that he shows to his people (v. 22). Kindness: see note on Ps 6:5.
288. Psalm 33:6 The Fathers of the Church applied this verse to the Blessed Trinity: Lord = Father; word = Son; breath = Spirit. All their host: the stars of the sky were viewed as an army (see Neh 9:6; Isa 40:26; 45:12; Jer 33:22). See also note on Ps 24:10.
289. Psalm 33:7 He gathers the waters . . . as in a bowl: God rules the dangerous waters so easily that it is like a person putting water into a bowl (see Ps 104:9; Gen 1:9f; Job 38:8-11; Prov 8:29; Jer 5:22).
290. Psalm 33:8 The nations of the world feared many gods, each of whom reigned over the various heavenly bodies and over the land, sea, and sky. But the psalmist stresses that the Lord is the Creator-Ruler of the world and everything in it. Hence, he calls upon all nations and all peoples to fear the Lord because of his greatness and his goodness.
291. Psalm 33:9 Whatever God spoke came into existence (see Heb 11:3). Everything reflects his wise rule. The nations are completely under his control (see Prov 19:21; 21:30; Isa 8:10; 19:17; 46:10f; Jer 29:11; Mic 4:12). God’s providence works out his purposes. Heart: see note on Ps 4:8.
292. Psalm 33:12 The psalmist now meditates on the election of God’s people, after he has stressed the Lord’s power and steadfast carrying out of his plans.
293. Psalm 33:12 The Lord freely chose his people as his heritage (see Pss 28:9; 74:2; 78:62, 71; 94:5, 14; 106:5, 40; Ex 19:5; Deut 4:20; 9:26, 29).
294. Psalm 33:13 The Lord sees everything that happens on earth (vv. 13-15) and controls human destinies. Hearts: see note on Ps 4:8.
295. Psalm 33:18 Success in any venture does not depend on earthly means but on God alone, who watches over his faithful and delivers them from death and every danger. Eyes of the Lord: a metaphor for the Lord’s loving care. Kindness: see note on Ps 6:5.
296. Psalm 33:20 The people respond by expressing a renewal of their covenant commitment. The Lord is their help and shield (see Pss 3:4; 28:7), and they trust in his holy name, with which they associate past acts of deliverance (see Ps 30:5). They promise to be submissive and abandon themselves to him as he works out his plans for the establishment of his kingdom and the renewal of the earth. Soul: see note on Ps 6:4. Hearts: see note on Ps 4:8. Name: see note on Ps 5:12. Kindness: see note on Ps 6:5.
297. Psalm 34:1 This alphabetical psalm has two parts. The first voices thanksgiving for the solicitude with which God surrounds the righteous and the poor to deliver them from their anguish. Doubtless the psalmist has experienced this in life and gives his disciples the fruit of his experience. The second part takes the tone of an instruction (vv. 13-23): a sage invites the listeners to discover the path to happiness in the fear of the Lord.
     The poorest of the poor and the wisest of the sages is Christ, and it is upon his lips that we can place this psalm after the example of John (Jn 19:36), numbering ourselves—in accord with the express indication of Peter (see 1 Pet 3:10-12)—among the children to whom he teaches the way of life and happiness. From the early days of Christianity this psalm served to teach those who were preparing for the Christian life and for Baptism (1 Pet 2:3).
298. Psalm 34:1 The superscription refers to 1 Sam 21:11-15, but (probably as the result of a scribal error) erroneously substitutes Abimelech for Achish, King of Gath.
299. Psalm 34:2 The praise of the Lord is continual, God-centered, and the response of a grateful heart—an offering that the Lord will never reject (see Ps 50:14-23; Hos 14:2; Heb 13:15). Its purpose is to acknowledge the Lord’s greatness (see Pss 30:2; 69:31; 99:5; 107:32; 145:1). Name: see note on Ps 5:12.
300. Psalm 34:3 Soul: see note on Ps 6:4.
301. Psalm 34:7 In my anguish: literally, “this poor man.” The word “poor” is usually applied to one who depends completely on God for his deliverance and his very life. See also note on Ps 22:27.
302. Psalm 34:8 Angel of the Lord: i.e., the Lord’s protection or the presence of God. However, such protection, although promised by the Lord (see Ps 91:11; Gen 32:2; 2 Ki 6:17; Mt 4:5f), is not automatic; it depends on one’s allegiance to the covenant—the “fear of the Lord”—entailing the practices mentioned in verses 12-15.
303. Psalm 34:9 This verse is applied to the Holy Eucharist by the Fathers of the Church and the Liturgy (see 1 Pet 2:3). Blessed: see note on Ps 1:1.
304. Psalm 34:10 Fear the Lord: see note on Ps 15:2-5. Saints: that is, those consecrated to God and sharing in his holiness (see Ex 19:6; Lev 19:2; Num 16:3; Isa 4:3; Dan 8:24). See also notes on Pss 4:4; 16:3.
305. Psalm 34:11 Powerful: literally, “lions”—fierce animals were symbols of people with power.
306. Psalm 34:12 To gain wisdom entails two things: fearing the Lord and doing his will. The latter calls for integrity of language rather than deception (v. 14; see Jer 4:2), practicing good rather than evil (v. 15; see Ps 37:3, 27), and working for rather than against peace (vv. 15-16; see Ps 37:37; Mt 5:9; Rom 12:18; 14:19; Heb 12:14).
307. Psalm 34:12 Children: a term (also translated as “simple” or “sons”) for students in Wisdom literature (see Prov 1:22; 4:1; 8:32; Sir 3:1; 23:7).
308. Psalm 34:13 This verse is found word for word in an Egyptian text of the 18th dynasty (tomb of Ai) (see 1 Pet 3:10f).
309. Psalm 34:14 Tongue: see note on Ps 5:10.
310. Psalm 34:16 The eyes and ears of the Lord are attuned to the righteous (see Ps 33:18), but the face of the Lord (see note on Ps 13:2) is against evildoers (see Lev 17:10; Jer 23:30; 1 Pet 3:10-12).
311. Psalm 34:18 Compunction and humility are requirements for benefiting from the grace of salvation (see Ps 51:19; Mt 11:29f). The Lord hears the cry of the righteous (see Ps 145:19) and the brokenhearted (see Ps 147:3) and saves them from their afflictions.
312. Psalm 34:20 No matter how many are the troubles of the righteous man, the Lord will deliver him (see Job 5:19; 2 Tim 3:11), protecting all his bones, a phrase representative of his whole being. Not a single one will be broken: John applies this text to Jesus on the cross as the righteous man par excellence. Hence, this text is regarded as a prophecy about Christ when he was crucified. Although it was the custom of the Romans to break the legs of a person they had crucified so that death would come more quickly, it was not carried out in this case and not one of Christ’s bones was broken.
313. Psalm 34:20 Delivers him: God promises to be our source of power, courage, and wisdom to help us through our troubles; at times he even chooses to take them away from us.
314. Psalm 34:22 The wicked will perish in their own evil and be condemned (see Ps 9:16), but the righteous will be saved by the Lord (see Ex 6:6; Lk 1:68; Rev 14:3).
315. Psalm 35:1 This is one of the so-called imprecatory (or cursing) psalms that call upon God to mete out justice to enemies (see vv. 24-26; Pss 3:8; 5:11; 6:10; 18:14-16; 28:4f; 31:18f; 37:2, 9-10, 15, 20, 35f; 40:15f; 54:7; 55:10, 16, 24; 58:8-12; 63:10-12; 64:8-10; 69:23-29; 71:13; 79:6, 12; 83:10-19; 129:5-8; 137:8-9; 139:19-22; 140:10-12; 141:10; 143:12). In their thirst for justice, the authors of these psalms use hyperbole (or overstatement) in order to move others to oppose sin and evil (see also note on Ps 5:11). In three successive waves, the frantic and indignant cry of the persecuted righteous man rises toward God; and three successive times the suppliant rediscovers hope. He is a man overwhelmed by the underhanded wickedness, betrayal, and calumnies of friends as well as the dark designs of adversaries. It reminds us once again of the evils suffered by the prophet Jeremiah (Jer 20:10-13), and we cannot refrain from thinking of the trial of Jesus before a tribunal bent on sending him to his death (Mt 26:57ff).
     Christians are aware that the world continues to pursue Christ in the person of his disciples (see Mt 5:11; 10:17f; Jn 15:18-25), unjustly directing accusations and persecutions against them. Hence, the prayer formulated in this psalm must spring forth from the lips and hearts of the disciples united with their Master.
316. Psalm 35:3 Soul: see note on Ps 6:4.
317. Psalm 35:5 Like chaff flying in the wind: i.e., easily carried away. Angel of the Lord: see note on Ps 34:8.
318. Psalm 35:9 Soul: see note on Ps 6:4.
319. Psalm 35:10 My whole being: literally, “all my bones.” Poor and needy: see notes on Pss 22:27; 34:7.
320. Psalm 35:13 Sackcloth: a symbol of mourning. Fasting: an act of mourning (see Ps 69:10). Heart: see note on Ps 4:8.
321. Psalm 35:17 How long . . . ?: see note on Ps 6:4. Lions: a metaphor for enemies.
322. Psalm 35:19 Treacherous enemies . . . those who hate me without reason: cited in Jn 15:25, since this psalm as well as Ps 69 was regarded by the New Testament authors as foreshadowing the Passion of Christ.
323. Psalm 35:20 The enemies of the psalmist assail him and wrongly accuse him of some crime (see v. 11). These verses and verse 25 recall Ps 40:16; Lam 2:16; Ezek 25:3; 26:2; Hab 1:13.
324. Psalm 35:24 See introduction above and note on Ps 5:11.
325. Psalm 36:1 This psalm combines two contrasting pictures, which were perhaps separated at one time. On the one hand, there is a person destroyed by sin, whose heart holds no sentiment that is not turned to sin (vv. 2-5). On the other, there are creatures dedicated to God, that is, the righteous, who are peaceful and happy (vv. 6ff). These same traditional images of happiness will be found among the Prophets, suggestive of the ideal time for the installment of the future Messiah (Isa 12:2; 25:6; Jer 31:14; Ezek 47).
     Christians know better than the psalmist that pride constitutes a maleficent force residing in all humans. In practice, it carries us inevitably along toward evil (see Rom 6:1-11). Through Christ, the Father preserves for us, his faithful, his salvation that shines continually upon us to render us holy and to defend us against outrages on the part of evil and the impious. The New Testament applies images from the second part of this psalm to Christ: light of humankind and inexhaustible wellspring of life (Jn 7:37f; 8:12; Rev 21:6).
326. Psalm 36:1 For the director: these words are thought to be a musical or liturgical notation.
327. Psalm 36:2 Sin . . . heart: an alternative translation is: “An oracle is within my heart / concerning the sinfulness of the wicked.” Heart: see note on Ps 4:8. Paul cites this verse in Rom 3:18.