Bible in 90 Days

Footnotes

1. Psalm 135:1 Composed of fragments taken from other psalms (Pss 113; 115; 134; 136), this hymn sings the praises of the true God. The psalmist acclaims the one who holds the whole universe in his hands; he glorifies the one who chose the people of Israel and guided them to their destiny from the liberation from Egypt up to their establishment in Canaan. The entire people—priests, Levites, faithful, and God-fearers (vv. 19-20)—is convoked to this praise, which celebrates the Creator of the world and the Redeemer of Israel. In the face of such solid faith, all mention of false gods becomes a caricature. Are our hymns to God true enough to cast scorn on all the new idols that we ceaselessly create for ourselves?
   We can use this psalm to praise the heavenly Father for his wonders in favor of Israel (with whom we are spiritually united) and in favor of his Son Jesus, King of Israel. We can also use it to praise the Lord Jesus, Master of nature for the service of the new Israel, Savior of his Church, the only true God in the unity of the Father and the Holy Spirit.
2. Psalm 135:1 An exhortation to praise God, who is good and who has love for his own.
3. Psalm 135:1 Taken from Ps 113:1; see Jud 4:14. The praise of God included a recitation of his wonders in creation (Ps 135:5-7) and in redemptive history (vv. 8-12). Servants of the Lord: although the identity of the “servants” is debated, the general consensus, based on the text itself, is that the word denotes the priests and Levites, who praised the Lord day and night (see 1 Chr 9:33; 23:26, 30).
4. Psalm 135:2 Taken from Ps 134:1; see Ps 92:14.
5. Psalm 135:3 Praise is due because the Lord himself is good and gracious (or beautiful; see Ps 27:4). The second part of the verse is close to Ps 147:1. He is gracious: another possible translation is: “it is pleasant.”
6. Psalm 135:4 Although all the nations are the Lord’s, he has chosen Israel as his own in a special way. Treasured possession: this phrase is found in Ex 19:5; Deut 7:6; 14:2; 26:18; see also Ps 33:12.
7. Psalm 135:5 The psalmist spells out the greatness of the Creator, who rules over all creation and is above all gods.
8. Psalm 135:5 Our Lord is superior to all gods: taken from Ex 18:11; see Ps 95:3.
9. Psalm 135:6 The Lord does whatever he pleases (see Ps 115:3) in his acts in heaven, on the earth, in the seas, and in the subterranean waters (all their depths).
10. Psalm 135:7 The Lord’s greatness extends to the elements and powers of nature: lightning (see Ps 148:8), rain (see Ps 29), wind (see Ps 104:4), and the storehouses from which any of the elements could be brought forth (see Pss 33:7; 65:10f).
11. Psalm 135:8 The psalmist indicates the greatness of the Lord’s redemption of Israel through the Exodus and the Conquest by using climactic strokes. Most of the phrases in these verses reappear in Ps 136:10, 18-22.
12. Psalm 135:8 Struck . . . of Egypt: the tenth plague (see Pss 78:51; 105:36; Ex 12:29).
13. Psalm 135:9 Into your midst, O Egypt: similar in form to Ps 116:19, this phrase recalls Ps 136:11 (see Ps 78:43).
14. Psalm 135:11 Sihon . . . Og . . . and all the kings of Canaan: see Ps 136:19f; Num 21:21-26, 33-35; Deut 2:30-33; 3:1-6; Jos 12:2-24.
15. Psalm 135:12 Recalls Ps 136:17-22.
16. Psalm 135:13 Extract from Ex 3:15; see Ps 102:12; Isa 63:12. The name God revealed to Moses was to increase in significance as the Lord increased his activities in redemptive history.
17. Psalm 135:14 Show compassion to his servants: taken from Deut 32:36.
18. Psalm 135:15 The psalmist reproduces Ps 115:4-6, 8 almost exactly. His point is that idols, unlike the God of Israel, do not speak, reveal, promise, or utter any spoken word. Ultimately, divine revelation is the difference between the religions made by humans and the true religion of the Lord (see Ps 115:4-8; Deut 4:16; Isa 44:9ff; Jer 10:1ff; Bar 6:7ff).
19. Psalm 135:19 Employing the language of Pss 115:9-11; 118:2-4 (with the addition of “O house of Levi”), the psalmist calls upon all to praise the Lord present in Zion.
20. Psalm 135:21 Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; some regard this line as belonging to the beginning of Ps 136.
21. Psalm 136:1 This psalm was for Israel the last of the “Great Hallel” psalms or, according to some Jewish authorities, the only Hallel psalm, the supreme song of praise. Associated with the great annual feasts, especially with the Feast of Passover, it is made up of exclamations of gratitude to God (accompanying a list of his wonders) and of enthusiastic assents from the crowd. In this list there are three great wonders that are never separated in Israel. First, the creation and life of the world (vv. 5-9). Next, the deliverances worked by God for Israel: the Exodus from Egypt (vv. 10-12), the passage through the Red Sea (vv. 13-15), the sojourn and victories in the wilderness (vv. 16-20), and the Conquest of the Promised Land (vv. 21-24). Finally, God’s solicitude for every living being, the grace of the bread for each day (v. 25). As it goes through this list of favors, Israel sings of God’s merciful love.
    Such a psalm could not fail to become a favorite of the Church for the Easter Vigil. By his Passion and Resurrection, Christ has given life to a new world; human beings are snatched from slavery to sin and advance in their earthly pilgrimage to become the people reunited around God in the new Promised Land, the kingdom of heaven. In the accents of the Great Hallel, Christians thus sing of the Passover of the world.
22. Psalm 136:1 The words give thanks here mean “confess” or “acknowledge” (see Lev 5:5; Prov 28:13) and therefore, call us to grateful worship indicating what we know of God’s glory and his deeds. Since he is the God of gods and the Lord of lords (see Deut 10:17), he alone is to be thanked for all the acts in creation and redemption (see Ps 72:18; Ex 15:11).
23. Psalm 136:5 The psalmist here brings together two Old Testament treatments of the creation theme: that of Proverbs, which speaks of the understanding and wisdom (v. 5) presupposed by creation (see Prov 3:19f; 8:1, 22-31; see also Ps 104:24; Jer 10:12), and that of Genesis, which gives the account of it (Ps 136:6-9: see Gen 1:9f, 16-18).
24. Psalm 136:6 Upon the waters: see Ps 24:2.
25. Psalm 136:10 Of the many wonders during the Exodus from Egypt, the psalmist mentions the tenth plague (see Pss 78:51; 105:36; 135:8) and the Lord’s strong hand and outstretched arm, a metaphor for God’s great and personal strength in favor of his people (see Ex 6:1, 6; Deut 4:34).
26. Psalm 136:13 At the Red Sea, the Lord discredited Pharaoh and his forces by judging them (see Ex 14:27), while he rescued his people (see Ps 106:7ff; Ex 4:23).
27. Psalm 136:16 The Lord guided his people through the wilderness (see Deut 8:15; Jer 2:6; Am 2:10) and won victories for them. He struck down the great and mighty kings like Sihon and Og (see Ps 135:11; Deut 2:30ff; 3:1), who are representative of a long number of Canaanite kings. Verses 17-22 are practically identical with Ps 135:10-12.
28. Psalm 136:21 God was with his servant Israel during the Conquest of the Promised Land, which became their heritage (see Ps 135:12), as well as from that time till the present. The Lord’s remembrance is based on the covenant and is intended to effectively bring out the complete redemption of his afflicted people (see Ex 6:5).
29. Psalm 136:25 Finally, it is the Lord who provides daily bread for all his creatures; therefore, all should praise him. God of heaven: an expression current during the Persian epoch (see Ezr 1:2; 5:11; 6:9; Neh 1:5; 2:4) that became classic (see Jud 5:8; Dan 2:18).
30. Psalm 137:1 Let us imagine the setting in which this psalm was sung for the first time. Some Levites, after returning from the Exile, have gathered for a penitential liturgy. They are unable to suppress the memory of the humiliations they suffered on the banks of the Euphrates, where, to heighten their sadness, they were compelled not to sing the songs they loved, since it would have been a profanation to make these known in a foreign land for the amusement of idolaters. Now their cry of attachment to Jerusalem becomes vehement and their song leads to an outburst of vengeful anger that, though in keeping with the custom of the time, seems to us cruel beyond description (see notes on Pss 5:11; 35).
    Events now in the distant past become symbols; the psalm speaks of Edom, but the singers think of all the forces united to destroy the People of God and the righteous; the psalm mentions Babylon, but this suggests the most hateful wickedness. This same wickedness the Book of Revelation will later image forth in the monstrous figure of “Babylon the Great,” mother of blasphemers (see Rev 17:5).
    We can pray this psalm as citizens of heaven (see Phil 3:20) living in exile on earth (see 2 Cor 5:6f). Strangers to a world that does not acknowledge us as its own, we are hated and persecuted by it for this reason (see Jn 15:18f; 17:14-18). We are cognizant that our exile deprives us of our true home and our Father and dooms us to divers physical and moral miseries including death, and we “groan inwardly as we wait for . . . the redemption of our bodies” (Rom 8:23).
31. Psalm 137:1 Rivers: the Euphrates and Tigris, as well as the numerous irrigation-canals that branched off from them (see Ezr 8:21; Ezek 1:1; 3:15). Sat: the posture of mourning (see Job 2:8, 13; Lam 2:10); it could also refer to the idea of being settled in accord with the word of the prophet Jeremiah who urged the exiles to work for a living, to multiply, and to seek the peace and prosperity of the land (see Jer 29:4-9). Wept: see Isa 24:8; Jer 25:10; Lam 3:48; 5:14.
32. Psalm 137:2 The exiles were tauntingly requested to sing the songs of Zion on their harps. The taunts were tantamount to the question “Where is your God?” (Pss 42:4, 11; 79:10; 115:2), and might have concerned the “songs of Zion” that celebrated the Lord’s majesty and protection (see Pss 46; 48; 76; 84; 87; 122).
33. Psalm 137:4 The exiles could not bring themselves to sing any of the holy songs while they rested on foreign, unclean soil; that would be a profanation (see Hos 9:3; Am 7:17).
34. Psalm 137:5 The exiles could not forget Jerusalem and what it symbolized: covenant, temple, God’s presence and kingship, atonement, forgiveness, and reconciliation. They vowed to wait for the redemption promised by God.
35. Psalm 137:7 See notes on Pss 5:11; 35.
36. Psalm 137:7 On the day when Jerusalem fell: literally, “the day of Jerusalem” or “that day at Jerusalem.” The “day” in question is either the ninth day of the fourth month (June–July 587 B.C.) when the Babylonians broke through the walls of Jerusalem (see Jer 39:2; 52:7) or the tenth day of the fifth month (July–August 587 B.C.) when the temple was set afire (see Jer 52:12; Zec 7:5; 8:19). The Edomites collaborated with the besiegers and did everything they could to disgrace Judah and keep the people from escaping (see Lam 4:21f; Ezek 25:12; 35:12; Ob 11), and their name became a symbol of Israel’s enemies, as well as an object of the Lord’s judgments (see Isa 63:1-4; Jer 49:7-22; Ezek 25:8, 12-14; 35; Ob 1-21).
37. Psalm 137:8 Daughter: a personification of Babylon, on whom the Lord had passed judgment (see Isa 13; 21:1-10; 47; Jer 50–51; Hab 2:4-20).
38. Psalm 137:9 Happy will he be who seizes . . . : in accord with the ruthless practice of ancient warfare, this scene was often played out during the sacking of a city after its fall (see 2 Ki 8:12; 15:16; Isa 13:16, 18; Hos 10:14; 14:1; Am 1:13; Nah 3:10). A beatitude is here transformed into a terrible curse.
39. Psalm 138:1 This psalm begins a collection of eight Davidic psalms (Pss 138–145). The believer, representing the people of Israel, knows from experience the God who saves the human race from its distress. He does not want to keep this conviction for himself but to share it with all peoples, all human beings. A deep faith in a universal plan of the Lord illumines this beautiful thanksgiving prayer.
    We can pray this psalm keeping in mind the various victories that God empowers his Church to achieve against her material and spiritual enemies. These enable us to bless our Savior and to indicate the praise offered to him by earthly powers who witness and suffer under these victories.
40. Psalm 138:1 The psalmist stresses that praise belongs to the Lord alone and not to the gods of the nations, whose kings will have to submit to the Lord. After the word “heart” the Greek adds another line: “for you have heard the words of my mouth,” which is not in the Hebrew; it seems to have been a variant of verse 4b accidently inserted here. Heart: see note on Ps 4:8. Gods: the Hebrew is elohim, which is the word for “God,” “gods,” and sometimes “godlike beings,” such as the angels. The Septuagint and Vulgate have “angels” (see Ps 8:6); other versions, “kings” or “judges.”
41. Psalm 138:2 Name: see note on Ps 5:12. Kindness: see note on Ps 6:5. Your word: i.e., God’s promise. By his faithfulness to his promise, God has made his name renowned.
42. Psalm 138:4 The psalmist prays that the nations, together with their gods and kings, will also pay homage to the Lord (see note on Ps 9:2). For the words and ways of the Lord reveal how great is his glory (see Ps 57:6; Isa 40:5; 60:1).
43. Psalm 138:6 The Lord lifts up the lowly (see note on Ps 113:7-9; Lk 1:48, 52) and puts down the proud (see notes on Pss 31:24; 131:1; see also Ps 101:5).
44. Psalm 138:7 The psalmist describes the Lord extending his hand to offer help while passing judgment on those who cause his adversity (see Ps 144:7; Ex 3:20; 9:15). Right hand: symbol of strength (see Pss 60:7; 139:10).
45. Psalm 138:8 The Lord has loving concern for his people and creation (see Pss 90:16; 92:6; 143:5; Isa 60:21; 64:8) and has a purpose for them (see note on Ps 57:3).
46. Psalm 139:1 This psalm is one of the pearls of the Psalter in its literary beauty and profound doctrine: the complete knowledge that God has about each person. The human heart is transparent to God’s look; he knows the most secret and most unknown movements of our souls. Feeling the hand of God on himself provoked sadness and anxiety in Job (see Job 23–24; Jer 15:6f), but in the psalmist, it instills serenity and abandonment. He no longer asks God to turn away his face but to lead him on the path of fidelity. The psalmist awakens to God; the one whom he thought he had to seek out is already there, present in him as his source of life, more present to him than he is to himself.
    We can pray this psalm to remind ourselves of the complete knowledge that Jesus has of us (see Jn 10:14f). For he is our Creator and Savior (see Col 1:16f; Heb 1:1f), who restores the supernatural world and re-creates each of his disciples, making new creatures of them to his own image (see Eph 2:10; Col 3:11).
47. Psalm 139:1 For the director: these words are thought to be a musical or liturgical notation.
48. Psalm 139:1 God is all-seeing and all-knowing. His knowledge is not sterile but personal and active, discriminating in favor of those who are faithful to the Lord.
49. Psalm 139:2 You know when I sit and when I stand: a Hebrew idiom that, when combined with the parallel “go out and lie down” (or “go out and come in”: see Isa 37:28), signifies: “in all that I do.”
50. Psalm 139:5 Place your hand upon me: a gesture performed by the judge or the witness (see Job 9:33). It expresses God’s absolute mastery over human beings (see Ex 33:22; Rev 1:17).
51. Psalm 139:7 God is all-present; he is everywhere to protect his children. He perceives all things in all places and there is no escaping him. The same images and teaching are found in Am 9:2f. See also Job 11:8; 23:8f; Prov 15:11; Isa 7:11; Jer 23:24; Jon 1:3.
52. Psalm 139:9 Rise on the wings of the dawn: go to the most distant extremities of the east. Settle at the farthest limits of the sea: the uttermost bounds of the west.
53. Psalm 139:11 There is only light with God, and his light brightens up the darkness. For to you darkness and light are the same: some consider this line to be a gloss.
54. Psalm 139:13 God not only sees all and penetrates the inaccessible, but he is completely operative there, creating people and providing a purpose for all.
55. Psalm 139:15 God knows all human beings intimately.
56. Psalm 139:16 The text of these verses is obscure in several places.
57. Psalm 139:16 [They] were all recorded in your book: an image familiar to the Prophets (see Neh 13:14; Dan 7:10; Mal 3:16) as well as the psalmists (see Pss 69:29; 109:13), which was reprised in the Dies Irae (the Sequence formerly used at Masses for the Dead): Liber scriptus proferetur, in quo totum continetur: “Lo, the book exactly worded, in which all has been recorded.” See note on Ps 56:9.
58. Psalm 139:18 When I awake: in this context, these words may express a glimpse of the resurrection on the part of the psalmist, as in Ps 17:15 (see note there).
59. Psalm 139:19 God is all-holy and opposes the wicked, whom he punishes for their wrongdoing. He leads the psalmist and the righteous in the way of God (the way to eternity: see Pss 1:6; 5:9; 73:18; 143:10; and note on 16:9-11) and not in the way of idolaters (the evil way: see Ps 16:4; Isa 48:5).
60. Psalm 139:19 See notes on Pss 5:11; 35.
61. Psalm 139:20 And . . . against you: the Hebrew is uncertain here.
62. Psalm 139:23 Heart: see note on Ps 4:8.
63. Psalm 140:1 More than once already we have heard the voice of a suffering, righteous person; he is the persecuted victim of the wicked, thieves, and calumniators. He calls down the vengeance of God on his enemies, while retaining his trust in the Lord. The state of the righteous and the harshness of the wicked are expressed in images often used. The opposition that biblical prayer places between poverty and violence, humility and arrogance, simplicity and falsehood is inescapable. To recite this psalm is to bear human misfortune, to become poor.
    We can pray this psalm in the name of the Church who is continuously assailed by treacherous adversaries, both material and spiritual. Knowing the futility of earthly help, the Church takes her heavenly Spouse, Christ, as her sole refuge. He provides spiritual armor that is efficacious against the attacks of the enemy (see Eph 6:13-17; 1 Thes 5:8).
64. Psalm 140:1 For the director: these words are thought to be a musical or liturgical notation.
65. Psalm 140:2 The psalmist prays for deliverance from evildoers who sow discord with their speech and devise evil schemes, leading to anarchy and continuous agitation. Instead of following God’s way, they have chosen the alternative way of the “father of lies” who was “a murderer from the beginning” (Jn 8:44).
66. Psalm 140:3 Hearts: see note on Ps 4:8.
67. Psalm 140:4 Tongues: see note on Ps 5:10.
68. Psalm 140:6 The wicked seek to entrap the righteous as a fowler catches animals with a snare, net, or trap (see Pss 31:5; 119:110; 141:10; 142:4; Mt 22:15; Lk 11:54). Arrogant: see note on Ps 31:24.
69. Psalm 140:7 The psalmist seeks protection from the Lord of the covenant, for he alone is God and the Master of the world.
70. Psalm 140:10 The psalmist’s plea now becomes an imprecatory prayer, which is an expression for God’s just rule. Using metaphors for the divine judgment (burning coals and miry depths), he asks for redress (see notes on Pss 5:11; 35).
71. Psalm 140:11 Allusion to Sodom (see Gen 19) and Dathan (see Num 16). See also Pss 11:6; 36:13; 55:24; 141:10.
72. Psalm 140:13 The psalmist is confident that the Lord, the just Judge (see Pss 7:9f; 9:5), will vindicate the righteous poor (see notes on Pss 22:27; 34:7), who will then praise his name (see note on Ps 7:18) and live in his presence (see notes on Pss 23:5-6; 27:4).
73. Psalm 141:1 Surrounded by the wicked who persecute him in order to drag him with them into impiety, the psalmist offers up an evening prayer, matching the morning prayer referred to in Ps 5:4. The poet begs God to protect him against every defection, to help him refuse all connivance with the wicked, and to enable him ultimately to escape their plots against him.
    This psalm is a reminder to us that, impelled by the devil, our greatest enemy, the world hates us because we are not of the world (see Jn 15:19; 17:14). By every available means, it strives to snatch us away from Christ to serve the devil. Aware of our weakness, we should “pray that [we] may not enter into temptation” (Mk 14:38), reciting this psalm when necessary.
74. Psalm 141:1 The psalmist is in a precarious position, so he hopes his prayer for help will be like a pleasing offering before the Lord.
75. Psalm 141:2 Incense: literally, “smoke,” i.e., the fragrant fumes that wafted from the altar at the daily burning of sacrificial animals or aromatic spices. The lifting up of my hands: a symbol of dependence on and praise of the Lord (see Pss 28:2; 63:5; 1 Tim 2:8).
76. Psalm 141:3 The psalmist, like the sages, carefully watches over his heart so as not to give in to sins of speech or action, for he knows that the wicked use their tongues for destruction (see Ps 140:4) while the righteous express love and fidelity (see Ps 15:2f). He begs the Lord to keep his heart from sin and temptation so that he may do God’s will (see Ps 119:10, 36, 133). Let me not share in their corruption: literally, “let me not eat of their delicacies.”
77. Psalm 141:5 The psalmist delineates the fate of evil rulers at God’s hands, and hopes that the shock may bring their followers to their senses.
78. Psalm 141:5 Oil was poured on the head in a gesture of welcome and hospitality (see Lk 7:46).
79. Psalm 141:6 The text of these verses is obscure and their meaning uncertain. As it stands here, the meaning of verse 7 may be: “As a farmer breaks up the soil and brings up the rocks, so the bones of the wicked will be scattered without a decent burial” (see Ps 79:2-3).
80. Psalm 141:8 The psalmist prays for deliverance and for vindication, for he remains with eyes of faith fixed on the Lord (see Ps 25:15).
81. Psalm 141:10 God’s vindication comes in the form of retribution; the schemes of the wicked will recoil upon them (see notes on Pss 5:11; 35).
82. Psalm 142:1 The psalmist issues a prayer for deliverance from powerful enemies. Whether he is King David (see 1 Sam 22:10) or someone unknown, he has been trodden upon by everyone and is undergoing the agony and passion of so many others. He is also an image of Christ, isolated and suffering without protest.
    Often we too find ourselves exhausted on our journey through life, strewn as it is with many snares. For some, it is social or political oppression that prevents us from leading a fully human and Christian existence. For others, religious persecution itself intervenes to restrain or destroy our goods and freedom. Upon each one, our spiritual enemies (the world and the devil) impose a continuous struggle, both fierce and treacherous, that each must wage practically without human help. In these struggles, we can make use of this psalm to direct to God an ardent and confident appeal.
83. Psalm 142:1 Maskil: see note on Ps 32; When he was in the cave: see Ps 57:1; 1 Sam 22:10; 24:1f.
84. Psalm 142:2 The psalmist uses the formal third person (customary when addressing kings) to pour out his troubles to God.
85. Psalm 142:4 The psalmist is at the point of spiritual exhaustion (see Pss 76:13; 77:3; 143:4; Jon 2:8), and only God can help for he knows the faithful’s destiny, his present and future life (see Ps 139:24). Yet the Lord is not present to help him along this path of his enemies, which is filled with snares. My right: i.e., the place where one’s witness or legal counsel stood (see Pss 16:8; 109:31; 110:5; 121:5).
86. Psalm 142:4 Along the path on which I travel: the present path on which the psalmist is traveling, i.e., the path of his opponents, which is covered with such snares as to fill him with dread, in contrast to the path of the Lord, which leads to such salvation as to fill him with hope (vv. 7-8).
87. Psalm 142:5 No one cares whether I live or perish: the psalmist is like an outcast for whom no one cares and whom no one comes forward to protect. He is alone and extremely vulnerable.
88. Psalm 142:6 The psalmist reiterates his distress and his plea for deliverance, confessing that the Lord is his refuge (see Ps 91:2; Jer 17:17) and his hope (my portion in the land of the living: see Pss 16:5; 73:26; 119:57; Lam 3:24). In turn, he will give thanks for his deliverance (see note on Ps 7:18), and the righteous will rejoice in the Lord with him (see Pss 22:25; 34:3; 64:10; 107:42).
89. Psalm 142:6 Hence, the psalmist cries out to the Lord for help. The Lord is his Covenant God; he most of all should be solicitous for his servant. In the land of the living: i.e., here below, during his earthly life (see Ps 27:13).
90. Psalm 142:7 The enemies of the psalmist are too strong for him. Unless the Lord comes to his aid, the afflicted man is lost. There is no one else who can save him.
91. Psalm 142:8 Prison: a word that may denote actual imprisonment or may be a metaphor for the psalmist’s desperate plight characterized by adversity and isolation (see Ps 107:10; Isa 42:7). Assemble around me: the Greek and Syriac translate this phrase as “hope [or wait] around me” (see Job 36:2). All the friends of God are united in praise and joy (see Pss 22:26; 34:4; 64:11; 107:42).
92. Psalm 143:1 This is the seventh and last of the Penitential Psalms (Pss 6; 32; 38; 51; 102; 130; 143), probably because of verse 2, with its admission of universal guilt, the only reference to sin and forgiveness in it. Throughout the Psalter, amid praise and joy, there is the lament of the poor person who is dependent on God for everything. Here is the last pressing supplication of the sufferer who cannot despair of God, of his love and his righteousness. The true Israel, the community of the poor of the Lord, understood it even unto suffering. As Paul indicates (Rom 3:20ff), no one merits to be delivered from evil, not even the person who observes the law; one can only rely on the Lord’s unfailing love for human beings. Those who truly pray will experience the Lord’s deliverance.
    There are many occasions on which we, too, can pray this simple and ardent psalm to implore divine aid. The demons and all those whom they incite never cease to threaten us, either in our material sustenance or in our physical and spiritual life.
93. Psalm 143:1 The psalmist cries out to God to have mercy because of his faithfulness and righteousness, for he knows that God’s judgment could find him guilty of sin and condemn him to remain afflicted (see 130:3).
94. Psalm 143:2 For no one living is righteous before you: this text is used in Rom 3:20 (see Pss 51:7; 130:3; Job 9:2; 14:3f; 15:14; Eccl 7:20).
95. Psalm 143:3 The psalmist sketches the distress he suffers and is encouraged by the memory of God’s past acts of deliverance.
96. Psalm 143:3 The same images are found in Ps 7:6; Lam 3:6; Mic 7:8. Darkness: see note on Ps 27:1.
97. Psalm 143:4 Heart: see note on Ps 4:8.
98. Psalm 143:5 See Pss 42:5; 77:6, 12f.
99. Psalm 143:6 Stretch out my hands: in supplication (see Pss 44:21; 88:10; Ex 9:29). Soul: see note on Ps 6:4. Thirsts for you: see Ps 63:2.
100. Psalm 143:7 The psalmist here appends a mosaic of prayers for deliverance, guidance, and commitment to the Lord.
101. Psalm 143:7 See similar phrases in Pss 10:1; 28:1; 69:18; 84:3; 88:5; 102:3; 141:1.
102. Psalm 143:8 At dawn: see notes on Pss 57; 57:9; see also Pss 17:15; 90:14; 101:8; 108:3. Kindness: see note on Ps 6:5. I lift up my soul: see Pss 25:1; 27:8; 32:6; 33:22; 86:4.
103. Psalm 143:10 Teach me . . . my God: see Pss 25:4f; 118:28. Spirit: the divine Spirit was regarded as a force and not yet as a person (see Ps 51:13; Neh 9:20; Ezek 36:27). Lead . . . path: see note on Ps 26:12 (see also Pss 27:11; 139:24).
104. Psalm 143:11 For your name’s sake: see Ps 25:11. Deliver me from distress: see Pss 31:5; 119:25, 88; 142:8.
105. Psalm 143:12 The psalmist calls upon the Lord to deal righteously with his adversaries, reflecting a hope that is expressed in the imprecatory psalms (see notes on Pss 5:11; 35; see also Ps 54:5). Kindness: see note on Ps 6:5.
106. Psalm 144:1 This psalm combines two compositions that are quite different in rhythm and tone. The first is suited to a royal liturgy and is drawn largely from Ps 18, a canticle of the king’s victories. The second part was originally a kind of fine painting to illustrate a time of prosperity. By the time of the final redaction of the psalm, the monarchy had disappeared, and the two compositions were combined into a hymn of the Messianic Hope.
     A new David will come, the true Messiah upon whom will rest the blessing of God for the benefit of the whole community. He will inaugurate an era of happiness and peace. The ancient images are nothing more than starting points, giving color and life to this prayer of expectation. The essential point is to preserve the hope of a humanity finally filled with the joy of God. It is in this vein that we can pray it with Christ in mind.
107. Psalm 144:1 In jubilant language the psalmist praises God as the Redeemer-King who cares for him and watches over him, because he has the inherent weakness of all humans and is in need of help.
108. Psalm 144:1 Blessed be the Lord: the psalm begins with the prayer of David in 1 Chr 29:10 and the prayers in Tob 3:11; 8:5, 15; 13:1 (see Dan 3:26; Lk 1:68; Eph 1:3). My Rock . . . for battle: see Ps 18:35, 47.
109. Psalm 144:2 This verse reflects Ps 18:3, 48. My safeguard: literally, “my unfailing kindness” (see note on Ps 6:5).
110. Psalm 144:3 This verse reflects Ps 8:5.
111. Psalm 144:4 This verse is close to Ps 39:6-7 (see also Job 14:2).
112. Psalm 144:5 The psalmist calls upon God to become involved and deliver him, to come as the Divine Warrior as he did at Sinai. There he came accompanied by volcanic eruption, thunder, and lightning to save his people (see Ex 19:11, 18f).
113. Psalm 144:5 This verse takes up Pss 18:10; 104:32. It also reveals the anxious expectation of Israel, the prey of persecutors, and the hope of a divine intervention.
114. Psalm 144:6 See Ps 18:15. Arrows: i.e., the Lord’s lightning that serves to rout the enemies and take away their power.
115. Psalm 144:7 See Ps 18:17, 46. Hand: symbolic of the Lord’s power (see Ps 18:17), which is capable of rescuing the psalmist out of the mighty waters into which he is sinking, i.e., out of the clutches of foreigners. For the Lord, who has subdued the stormy seas (see Ps 65:8; Gen 1:2), can certainly overpower stormy foreign foes (see Isa 56:6; 61:5).
116. Psalm 144:8 The enemies are completely opposed to the law of God and filled with lies, deceit, and wickedness. Mouths utter lies: see note on Ps 5:10. Right hands are raised to swear to untruths: see Ezr 10:19; see also Ps 106:26; Ex 6:8; Deut 32:40.
117. Psalm 144:9 The psalmist makes a vow to praise the Lord for the expected victory.
118. Psalm 144:9 This verse is close to Ps 33:2f (see Pss 40:4; 98:1; 149:1).
119. Psalm 144:10 This verse takes up the conclusion of Ps 18. “My servant David” became a Messianic title (see Jer 33:21; Ezek 34:23ff; 37:24); it is found again in Pss 78:70; 89:4, 21.
120. Psalm 144:11 The psalmist repeats the prayer in verses 7-8, probably as an introduction to verses 12-15.
121. Psalm 144:12 The psalmist prays for the people, asking the Lord to bless their children, their lives, and their livelihoods. When the enemies are defeated, the rule of the Lord will reach its height and the Messianic blessings will pour in upon his people and upon the land. The blessings are described in terms that are understandable to a people whose main occupation was agriculture and cattle raising. Even the fortified cities will receive a Messianic blessing, that of invincibility.
122. Psalm 144:12 The Hebrew text of this verse is obscure and its meaning uncertain. It may refer to the great strength of the sons and the physical beauty of the daughters.
123. Psalm 144:13 Material abundance is a gift of God (see Lev 26:5; Deut 7:13).
124. Psalm 144:14 May our cattle be well fed: other possible translations are: “may our oxen be heavy with flesh,” or “may our oxen be heavy with young,” or “may our chieftains be firmly established.”
125. Psalm 144:15 Blessed are the people who experience the Lord’s ability to save, protect, and bless. Blessed: see note on Ps 1:1.
126. Psalm 145:1 This psalm is a hymn to God, the Great King. It is not original, for the psalmist strings together his verses in the order of the alphabet and takes the passages from several other psalms. The cantors of Israel were not reluctant to dip into the common treasury of sacred chant to celebrate God’s praise with the same words and phrases. But the repetition of certain terms also enables one to express the ardor of a conviction. By means of the words kingdom, power, majesty, name, works, mighty deeds, righteousness, faithfulness, compassion, love, and truth, the psalm exalts above all the God of the covenant. It then proclaims his benevolence that is manifested in the help, subsistence, and salvation accorded in some manner to all who invoke him. Thus, the cantor acknowledges God’s presence in the world, in history, and in life.
     We can pray this psalm to bless, praise, and extol the heavenly Father in his perfections and prodigious works. But we can also recite it in honor of Christ, who shares fully in the perfections (see Col 1:15, 19; Heb 1:3) and works of his Father (see Jn 5:19).
127. Psalm 145:1 The psalmist calls for praise of God, the Great King. This praise is to be given unceasingly and forever.
128. Psalm 145:1 See Pss 30:2; 44:5; 71:14. Bless your name: see note on Ps 5:12.
129. Psalm 145:2 See Pss 34:2; 68:20; 71:14; 146:2. This verse has been incorporated into the Te Deum, the great prayer of Christian praise to the Trinity.
130. Psalm 145:3 The psalmist specifies the reason for praising God: his mighty deeds, which reveal his greatness and goodness. The same two themes are combined in Pss 86:10, 17; 135:3, 5.
131. Psalm 145:3 See Pss 48:2; 96:3f; Job 36:26.
132. Psalm 145:4 See Pss 71:17; 78:4; Isa 38:19. Salvation history is transmitted from generation to generation by the proclamation of God’s mighty deeds and wonderful works (see Ps 22:31f). Your works: of creation, providence, and redemption.
133. Psalm 145:8 Now the psalmist moves to praise God because of his divine attributes, e.g., compassion and love. These attributes lead all his works, including the saints, to give him thanks for the expressions of his glory, power, and kingdom.
134. Psalm 145:8 See Pss 86:15; 103:8, 13; Ex 34:6f; Num 14:18; Wis 1:13f; Isa 63:7.
135. Psalm 145:10 All your creatures praise you: see note on Ps 65:14. Saints: see notes on Pss 4:4; 34:10.
136. Psalm 145:11 See 93:1; 1 Chr 29:11.
137. Psalm 145:13 Text cited in Dan 3:100; 4:31, and applied to Christ the King. See Ps 102:13; Tob 13:6ff; Dan 7:14; 1 Tim 1:17; Rev 11:15.
138. Psalm 145:13 The psalmist calls for praise of God because of the Lord’s faithfulness to the covenant. The first two lines (v. 13c) are not in the Hebrew; they are in the Dead Sea Scrolls and the Septuagint.
139. Psalm 145:13 Kind: see note on Ps 6:5.
140. Psalm 145:14 See Pss 94:18; 146:8.
141. Psalm 145:16 See Ps 104:27f; Mt 6:25-34.
142. Psalm 145:17 The psalmist calls upon all creatures to praise God for his righteous acts—acts of restoration, redemption, and vindication.
143. Psalm 145:17 See Deut 32:4.
144. Psalm 145:18 See Deut 4:7; Isa 55:6; 58:9; Jer 29:13.
145. Psalm 145:19 See Pss 20:4; 34:18; 85:10.
146. Psalm 145:20 See Pss 34:18; 91:14; 104:35; 139:19; Jdg 5:31.
147. Psalm 145:21 Every creature: literally, “all flesh.”
148. Psalm 146:1 The Concluding Hallel (see notes on Pss 113–118). After all the prayers and praises of the Psalter, we are now at the end; all the instruments of creation and all the voices of human beings enter into a great chorus, a symphony destined never to end. The Psalms are a foretaste of and prelude to the acclamations of eternity.
149. Psalm 146:1 The long procession of the unhappy and the persecuted has wound its way through the Psalter, endlessly repeating their supplications. This time, their prayer takes the form of a hymn of happiness and security. How uncertain is the help of the mighty! God alone truly frees us of every anxiety.
     Inaugurating the third Hallel and composed of reminiscences, this hymn sings of what the Prophets promised (see Isa 29:18f; 49:9; 61:1), promises whose fulfillment Jesus proclaims (see Lk 4:16-21). “The blind receive their sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised to life, and the poor have the good news proclaimed to them” (Mt 11:5)—such is the kingdom that comes; it inaugurates a new time, that of peace. Accordingly, like the next four psalms, it is framed with “Alleluia” or “Hallelujah” (“Praise [or bless] the Lord”).
     We can pray this psalm in honor of the heavenly Father but also in honor of Christ “[whom] God exalted . . . at his right hand as leader and Savior so that he might grant repentance and forgiveness of sins to Israel” (Acts 5:31).
150. Psalm 146:1 The psalmist calls upon his people to praise and trust the Lord, for human beings are unable to provide salvation owing to their mortality.
151. Psalm 146:1 The Septuagint and Vulgate attribute this psalm to the prophets Haggai and Zechariah. Soul: see note on Ps 6:4.
152. Psalm 146:2 Life is for the purpose of praising the Lord (see Pss 103:1; 104:33).
153. Psalm 146:4 See Pss 90:3; 104:29; Eccl 9:5; 12:7; Isa 2:22.
154. Psalm 146:5 The psalmist identifies this Lord as the God of Jacob, the Covenant God who is Creator and Lord over all, Sustainer and Provider, the Righteous One who dispenses justice to both the godly and the wicked, and the Great King who reigns forever.
155. Psalm 146:5 See Ps 2:12; Deut 33:29; Jer 17:7. God of Jacob: the God of Zion (see note on v. 10 below), whose kingship is established (see Pss 47:8; 48:2), and who blesses those who trust in him (see Ps 84:13).
156. Psalm 146:6 The Lord is faithful, using his power to control creation, including the unruly sea, and to bless his creatures (see Ps 107:8f) with his kindness (see note on Ps 6:5). Maker of heaven and earth: see Pss 121:2 and note; 124:8; Ex 20:11; Jer 32:17; Acts 14:15.
157. Psalm 146:7 He grants justice to the oppressed: see Ps 103:6; Deut 7:9. The Lord releases prisoners: see Ps 68:7; Isa 49:9; 61:1.
158. Psalm 146:8 Opens the eyes of those who cannot see: see Isa 35:5; Bar 6:36; Mt 9:30; Jn 9:1ff; Acts 26:18. Lifts up those . . . bowed down: see Ps 145:14; Lk 13:12.
159. Psalm 146:9 Watches over the stranger . . . the fatherless and the widow: see Ps 68:6; Ex 22:21. Blocks the way of the wicked: see Pss 11:6; 147:6; Job 5:12.
160. Psalm 146:10 The Lord is the Great King who has promised to dwell with his people and to deliver them (see Pss 29:10; 132:13-15; Ex 15:17). The Lord will reign forever: see Ps 145:13; Ex 15:18.
161. Psalm 147:1 Three times the psalmist sounds the invitation to praise, and three times he acclaims the almighty God. Immense is his power deployed throughout the universe, and without measure is his benevolence for his people. He rebuilds Jerusalem, leads captives back to freedom, and reveals his law. Yet the author of wonders in nature and the liberator of his people is a God who takes pleasure in the lowly. “He will wipe every tear from their eyes” (Rev 21:4)—such will be the grace of the Almighty in the new Jerusalem (see Isa 60; 62).
     In the Septuagint and Vulgate, this psalm is divided into two (147:1-11 = Ps 146; 147:12-20 = Ps 147) and attributed to the prophets Haggai and Zechariah. It contains many reminiscences of Isaiah, Job, and Psalms.
     We can pray this psalm while keeping in mind that the restoration of Jerusalem and Israel after the disaster of 587 B.C. and the Babylonian Captivity constitutes a wonderful work of God. However, it is only a pale image of a more beautiful work of restoration that the heavenly Father accomplishes through Christ in building his Church.
162. Psalm 147:1 The psalmist enumerates the reasons why it is good to praise the Lord: the restoration that he has worked for his people in accord with his word by rebuilding Jerusalem and bringing back the exiles; his concern for all creation; and his redemption, i.e., the vindication of his people.
163. Psalm 147:1 See Ps 92:2 and note on Ps 135:3.
164. Psalm 147:2 See Deut 30:3f; Isa 11:12; 56:8; Jer 31:10; Dan 9:25.
165. Psalm 147:3 See Job 5:18; Isa 30:26; 61:1; Jer 33:6; Ezek 34:16. Brokenhearted: e.g., those in exile (see Ps 137) and those who returned from exile and attempted to rebuild the walls of Jerusalem (see Neh 2:17-20; 4:1-17).
166. Psalm 147:4 See Gen 15:5; Isa 40:26; Bar 3:34f. In this connection, scholars cite the Wisdom of Ahiqar (VIII, 116): “Numerous are the stars of heaven, and no one knows their names.”
167. Psalm 147:5 See Ps 48:2; Job 36:22, 26; Isa 40:28; Jer 51:15.
168. Psalm 147:6 See Pss 37:9-10; 145:20; 146:9; 1 Sam 2:7f; Job 5:11; Lk 1:52.
169. Psalm 147:7 God is owed praise because he is the Great King over his creation, sustaining all that he has made, both the creatures in the heavens and the creatures on earth. He wants people to trust in him rather than in themselves.
170. Psalm 147:8 See Pss 104:10-14, 27f; Job 5:9f; Jer 14:22; Joel 2:23.
171. Psalm 147:9 See Job 38:41; Mt 6:26. When they call: the Lord feeds the birds, especially the ravens, whose cawing resembles a call for food (see Mt 6:26-30).
172. Psalm 147:10 Arrogant reliance on one’s own natural ability is both futile (see Am 2:14f) and displeasing to God, who comes to the aid of those who trust only in him (see Pss 20:8f; 33:16-18; Eccl 9:11; Mal 3:16f). Kindness: see note on Ps 6:5.
173. Psalm 147:12 The psalmist stresses that God is to be praised because he has brought about restoration, security, peace, and prosperity, for he alone commands the forces of nature.
174. Psalm 147:13 See Pss 48:14; 128:5; Isa 65:18f; Jer 33:10f.
175. Psalm 147:14 See Ps 81:17 and note; Lev 26:6.
176. Psalm 147:16 See Job 37:6, 10.
177. Psalm 147:17 See Job 6:16; 37:10; 38:22.
178. Psalm 147:19 Finally, God is to be praised because he has given his people his word of revelation, making known his saving plan (see Ps 50:16f; Deut 33:3f; Neh 8; Eph 3:10f), which he has done for no other people (see Deut 4:7f; Acts 14:16).
179. Psalm 148:1 The exiles have returned home, the temple has been rebuilt, and its precincts have been restored. God has reestablished the people he loves. What a testament to his glory (vv. 13-14). Joy invades all hearts and expands to worldwide dimensions. The whole universe and all earthly creatures are invited to praise the Lord, the Creator and Redeemer. This theme also permeates the next two psalms, forming the conclusion and the synthesis of the Psalter.
     We can pray this psalm to exhort all creation, both animate and inanimate, to praise the Triune God not only as the Creator but also as the Savior and Sanctifier. For although all creation is presently subject to vanity, it hopes to be freed from corruption so as to enter into the freedom of God’s children, when God will transform the universe with a new heaven and a new earth (see Rom 8:19-22; Rev 21:1-5). May the angels and saints of heaven do likewise.
180. Psalm 148:1 The psalmist calls upon all creatures in the heavens to praise the Lord because of his creative and redeeming acts.
181. Psalm 148:2 See Ps 103:20f; Job 38:7.
182. Psalm 148:4 See Gen 1:6f; 1 Ki 8:27; 2 Cor 12:2; Eph 4:10. Highest heavens: literally, “the heavens of the heavens,” i.e., the space above the “expanse,” which separated the “waters above” from the “waters below” (see Ps 104:3, 13; Gen 1:6f).
183. Psalm 148:5 Name: see note on Ps 5:12.
184. Psalm 148:6 See Jer 31:35f.
185. Psalm 148:7 The psalmist now calls upon all creatures on earth to praise the Lord: sea creatures, depths, the powers of nature, mountains and hills, fruit trees and the cedars, animals and birds, and finally all human beings, including the powerful as well as the young and old.
186. Psalm 148:8 Carry out his word: i.e., “do his bidding” (see Ps 147:15).
187. Psalm 148:10 See Gen 1:21, 24f; Isa 43:20.
188. Psalm 148:12 See Jer 31:13.
189. Psalm 148:13 The psalmist gives the reasons behind the praise: God is the exalted Ruler, who is not subject to the limitations of the earth or the heavens, and he has unique concern for his people, i.e., those devoted to him, his saints.
190. Psalm 148:13 See Pss 108:5; 113:2-4.
191. Psalm 148:14 Horn: i.e., the Lord’s anointed (see note on Ps 18:3; see also Ps 2:2); it may also refer to the strength and power of God’s people (see Ps 92:11; 1 Sam 2:1; Jer 48:25; Lam 2:17). Saints: see notes on Pss 4:3; 34:10.
192. Psalm 149:1 The spiritual elite of God’s people rebuilt the walls of Jerusalem, weapons at the ready (see Neh 4:11); they put up an unyielding resistance to the persecution of Antiochus IV Epiphanes (see 1 Mac; 2 Mac). They were conscious of defending the rights of God and the right to worship him. This was their glory: Israel was the sword of God against the advance of blasphemous and wicked forces (see Zec 9:13-16). But the images of war foretell victories, those of God’s elect over the forces of evil at the time of the Messiah. The seer of the Book of Revelation will also describe great battles in heaven (see Rev 11:14).
     We can pray this psalm for the Church, the new People of God, enduring in this world an ever-difficult existence, an ever-renascent war. She scores blows and gains victories against her spiritual enemies, but never decisive ones. Happily, it is Christ who leads her and animates her in battle in order to ensure victory for her and renew her fervor (see Mt 16:18; 28:20).
193. Psalm 149:1 The psalmist calls on the people to sing a new song in view of the restoration and the eschatological expectation of the Lord’s complete victory over evil (see Isa 61:2ff; Rev 14:3). The object of praise is the Maker and King of his people, and the devout among them are the beneficiaries of his mighty acts.
194. Psalm 149:1 New song: see note on Ps 33:3. Saints: see notes on Pss 4:3; 34:10.
195. Psalm 149:3 Name: see note on Ps 5:12. Dancing: which formed part of the liturgy (see Pss 87:7; 150:4; Ex 15:20; 2 Sam 6:14; Jer 31:4).
196. Psalm 149:4 See Ps 73:1; 1 Sam 2:8; Isa 49:13; 61:9; 62:4f.
197. Psalm 149:5 Beds: the beds, which had before been soaked with tears, share in the Lord’s deliverance (see Pss 4:5; 6:7; 63:7; Hos 7:14). Some take “beds” as “couches” used in worship or at banquets.
198. Psalm 149:6 The psalmist envisages the eschatological future (see Isa 61:2ff) and presents God’s people as the instruments of the divine vindication (see Zec 9:13-16). The Lord will grant victory to his people, as he did to Nehemiah and his men (see Neh 4:10-12), which will be their glory.
199. Psalm 149:6 The godly will become the sword of the Lord (see Jdg 3:16; Prov 5:4; Zec 9:13). Some interpret this verse as saying that the praise of God is a fearsome but peaceful weapon in the hands of the godly (see 2 Chr 20:17ff).
200. Psalm 149:7 Vengeance: see notes on Pss 5:11; 35. The new People of God depends on the “sword of the Spirit” to combat the powers of evil (see 2 Cor 6:7; 10:4; Eph 6:12, 17; Heb 4:12) and will obtain complete victory only at the Last Judgment (see 1 Cor 6:2f).
201. Psalm 149:9 Allusion to the prophecies against the nations, announcing their final defeat by Israel (see Ps 139:16 and note; Ezek 25:14; 39:10; Joel 4:2; Mic 4:13; Zec 10:5; 12:6; 14:3, 12ff).
202. Psalm 150:1 In the same manner in which our “Glory be to the Father” concludes the recitation of our psalms, this doxological psalm concludes the Psalter on an urgent invitation to praise (see the conclusions to the first four Books: Pss 41:14; 72:18f; 89:53; 106:48). May every living creature praise the Lord everywhere, on the part of everyone, and by every means. The word “Alleluia” or “Hallelujah” (translated as “Praise [or bless] the Lord” or “Praise [or bless] him”) echoes thirteen times in this psalm. The Psalter could not end on a richer or more powerful note. Everything leads to the immensity of God’s glory (see Rev 15:3-4; 19:4-8). “Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying: ‘To the One seated on the throne / and to the Lamb / be blessing and honor and glory and might / forever and ever!’. . . Amen!” (Rev 5:13f).
     We should heed this recommendation and carry it out, for we Christians are more aware than the psalmist of the work of God and Christ in the world and in us. Christ is enthroned in the highest heavens, his own sanctuary, but he is present and active in the heart of every creature, giving to each existence, motion, and life, as the case may be. He is in the heart of the whole world, directing its march in the material, living, human, and spiritual spheres and realizing his greatest victory in the last—the construction of the Church, his Body, his spiritual Spouse.
203. Psalm 150:1 God is to be praised in his sanctuary on earth and his sanctuary in heaven (see Ps 8:3). The Church of the New Covenant has the mission to glorify God in the world, and her members must gather in the house of God in order to carry out this mission. Firmament of his power: this is also translated as “mighty heavens,” which ensures the well-being of those on earth.
204. Psalm 150:2 God is to be praised because of his creating and redeeming awesome acts (see Pss 106:2; 145:4, 12), which reveal his greatness (see Pss 145:3; 147:5; 1 Chr 29:11).
205. Psalm 150:3 God is to be praised with a full orchestra (with trumpet, harp, lyre, and tambourine) and with dance in a liturgy of praise that will reach as high as the heavens.
206. Psalm 150:6 God is to be praised by everyone and everything endowed with life by the Creator (see Pss 103:22; 148:7-12; Rev 5:13). By doing so, Christians will be following the “way” of the Lord, with which the Psalter began (see Ps 1:2), a way that leads to eternal life.
207. Proverbs 1:1 The final formulation of the Book of Proverbs—which took place in the fifth or fourth century B.C.—represents the end of a lengthy process. This set of collections in which very diverse maxims and sayings are piled up, often without any order, requires an introduction. This has been composed by a writer whose concern is to emphasize the value of wisdom for the life of the people of his time.
     In accordance with an ancient custom in the matter of wisdom, the masters who taught it placed it under the patronage of a sage; our author chooses Solomon and attributes the whole Book of Proverbs to him (see 1 Ki 4:32; Eccl 1:1; Song 1:1). The sapiential reflection of Israel certainly did not cease after this exceptional king, whose prestige was based first and foremost on his balanced and sound discernment. It was perhaps in his time (tenth century B.C.) that the line of these teachers of morality, the sages, began.
     Wisdom is an ancient value, and it is handed over only to the person who knows how to listen and study and to become a disciple: “Listen, my son” is a formula that recurs endlessly. This conception of things has been formed in the experience of life, the reflection of schools, and the consciousness of a people. In making use of ancient sayings, one is initiated not into formulas but into an act of doing and thinking, into a way of life that is both human and religious. Wisdom is certainly knowledge but not one that is theoretical; rather, it is a knowledge of how to act, a teaching and understanding of life. It can find its deepest source in the fear of the Lord, i.e., in faith and devotion, in fidelity to the law, in a word, in the certainty that the Lord is present in one’s life.
     Wisdom is ancient but it is also a treasure! For everyone is invited to learn it, i.e., to experience the values that give true meaning to a person’s life.
208. Proverbs 1:1 Solomon: the First Book of Kings (5:12) mentions the wisdom of Solomon as well as his creation of proverbs and songs. He also appears in the headings of Proverbs in 10:1; 25:1 (see also Eccl 1:1, “son of David”; Song 1:1).
209. Proverbs 1:2 Wisdom: i.e., skill in living, in accord with God’s plan. The Book of Proverbs advises its readers to obtain wisdom (4:5), for it is more valuable than silver or gold (3:13-14). In the New Testament, Christ is called the wisdom from God (1 Cor 1:30; see Col 2:3). Discipline: a way of forming people that eliminates ignorance and leads them away from evil.
210. Proverbs 1:4 Prudence: right judgment and good sense (see Prov 15:5; 19:25). Simple: those lacking in maturity and experience and hence easily persuaded for good or evil (see Ps 19:8).
211. Proverbs 1:7 This verse sets forth the foundation of all religion and the theme of the Book (see Prov 9:10; 31:30) as well as the motto of the Wisdom Books (Job 28:28; Ps 111:10; Eccl 12:13; Sir 1:18, 24; 19:17). Fear of the Lord: reverential respect for God that leads to submission to his lordship and obedience to his commands (Eccl 12:13). Fools: those who oppose knowledge (Prov 1:22), resent any kind of correction (Prov 12:1), get into quarrels (Prov 20:3), give in to anger (Prov 29:11), are complacent (Prov 1:32), and trust in themselves (Prov 28:26) rather than in God (Ps 14:1).
212. Proverbs 1:8 My son: in the sapiential literature, the relationship of master-disciple is expressed by that of parent-child.
213. Proverbs 1:10 The values dear to the heart of our author are uprightness, sincerity, docility, good behavior, and, above all, fear of God, i.e., the believer’s upright life in relation to God, to himself or herself, and to others. And the evils opposed to these are also set forth: falsehood, suffering, bad company, and violence. It is the catalogue of virtues and vices that the Book of Proverbs regulates endlessly in the history of Israel. Here, one evil is flogged more particularly: adultery, possibly because it was more prevalent than others at that time.
     These first nine chapters are on the whole the work of a fairly recent author, probably in the fifth century B.C. He is not satisfied to string together widely different maxims, but seeks to think about them in a more coherent way. A clear line is drawn between the followers of wisdom and the slaves of folly; by the latter the author means the foolish or senseless persons who let themselves be duped by the appearances of the moment. The author aims, above all, to influence the decisions of the simple and the careless who have not yet made a choice.
     In this fine address, Wisdom herself comes on the scene as a person who directs her invitation to men and women in the squares of the city and who calls to each in the depths of their hearts.
214. Proverbs 1:10 The author does not use the demanding or upsetting tone of the Prophets. He excels in counseling and putting on notice, indicative of a moralist attentive to the realism of daily life. He is keenly aware of the temptations that lie in wait for people from the moment they let themselves be drawn into participation in evil. He sets forth an appeal to resist the pressure exerted by entourages of evil.
215. Proverbs 1:13 Riches of every sort: Proverbs teaches that, contrary to the belief of sinners, it is wisdom that gives people the greatest riches they could ever have (see Prov 3:14-16; 16:16; see also Job 28:12-19).
216. Proverbs 1:16 This verse is the same as the first two lines of Isa 59:7, and part of it is cited in Rom 3:15. See Prov 6:17-18.
217. Proverbs 1:17 When birds see a hunter spread out his net, they do not fall into it. In the same way, the young person who understands the dangers facing those who follow sinners will be able to avoid them.
218. Proverbs 1:20 Here and in three other places in Proverbs (3:15-18; 8:1-36; 9:1-12), Wisdom is personified. People think of Wisdom as confined to palaces and schools, but she is present in public squares. Like the Prophets, she has a strong voice to preach, threaten, and encourage. Indeed, it is right in the middle of the daily affairs that one must listen to the call to conversion. We are called to state our views clearly; if we fail to do so, our days will slip away into meaninglessness. False securities cannot bring about the changes necessary in an existence devoid of deep attention.
219. Proverbs 1:22 Mockers: i.e., those who are haughty (Prov 21:24), filled with insults, hatred, and strife (Prov 9:7-8; 22:10; 29:8), and reject correction (Prov 13:1; 15:12) that is due them (Prov 19:25; 21:11). Another name for them is “scoffers.”
220. Proverbs 1:26 Wisdom laughs in reaction to the foolishness of the mockers who have rejected her warnings and brought ruin on themselves. They suffer the same fate as the scoundrel (Prov 6:12-15).
221. Proverbs 1:28 When they are in trouble, the foolish will search for wisdom—but without success (e.g., see Jn 7:34; 8:21).
222. Proverbs 1:29 Fear the Lord: see note on verse 7.
223. Proverbs 1:31 Sinners reap the consequences of their actions (see Wis 11:16), and those who do find wisdom find life and blessing (see Prov 1:32; 3:13; 8:17, 35; 14:14). “A person will reap only what he sows” (Gal 6:7).
224. Proverbs 2:1 Coming from God, wisdom serves to enlighten our lives and is indeed the best of the inspirations that guide us. Her ideal far surpasses the human passions. For the ancients, there are two modes of life, two components, and two ways. On the one side are those whose conduct is marked by respect for God and uprightness and who are destined for the Promised Land, the covenant, i.e., true success. On the other side are people full of rebellion, thievery, and injustice. To which side do we belong, and what convictions mark our daily projects and attitude? This text remains capable of posing such a question to us. (Here we also find the theme of the adulterous woman on which the author will often dwell, notably in chs. 5–7.)
225. Proverbs 2:3 Wisdom . . . understanding . . . discernment: these are names for the same gift.
226. Proverbs 2:5 Fear of the Lord: see note on Prov 1:7.
227. Proverbs 2:10 Knowledge will delight your soul: in the same way that the words of a wise man are “sweet to the soul” (Prov 16:24; see Prov 3:17).
228. Proverbs 2:12 Speech is perverse: deceitful speech is also mentioned in Prov 6:12; 8:13; 10:31-32; 17:20; 19:1, 28; see also Eph 4:29; Jas 3:6.
229. Proverbs 2:13 Straight paths: see Prov 3:6; 9:15-16. Roads of darkness: humans love darkness rather than light (see Jn 3:19-21; see also Job 24:15-16; Isa 29:15; Rom 13:12).
230. Proverbs 2:16 Wife of another . . . adulteress: literally, “stranger” and “foreigner” (see Prov 5:20; 7:5). The “immoral woman” (Prov 6:24) and “prostitute” (Prov 23:27) correspond to “wife of another.” The Prophets made use of the metaphor of adultery to indicate that the people had abandoned the true God to run after false gods—an apostasy that leads to the netherworld (see v. 18; 5:5-6; 7:26-27).
231. Proverbs 2:18 Leads downward to death: see Prov 7:27: “Her house is the pathway to the netherworld.” Immorality leads to death (see Prov 5:5; 9:18).
232. Proverbs 2:21 The upright will live in the land: i.e., in the land of Canaan that had been promised to the people by their God (see Gen 17:8; Deut 4:1). The psalmist (Ps 37:9, 11, 29) says that the upright will possess the land (see also Mt 5:5: “The meek . . . will inherit the earth”).
233. Proverbs 3:1 Wisdom is religious fidelity, attentiveness to God. Those who observe this are under the eye of the Lord like a child. The author has no doubt, that even in the present, the best of rewards are coming to him. In fact, true happiness is much more than our desires to possess things and to put on appearances, and the author already experiences it. In verses 14-18, he suggests something of this profound secret of life, which Christ will call the hidden treasure or pearl of great price (Mt 13:44-46). Wisdom is a tree of life, not the fruit prohibited to human beings that sprouted on the tree in paradise (see Gen 3).
234. Proverbs 3:2 Bring you length of days, more years of life: the “fear of the Lord” brings health to the body (v. 8) and “prolongs life” (Prov 10:27; see also Prov 9:10-11). Abundance of prosperity: generally speaking, the righteous are prosperous and happy while the wicked are overwhelmed with misfortune and miserable (see Prov 12:21). However, sometimes the wicked prosper and lead a carefree life (see Ps 73:3, 12)—at least for a time (see Ps 73:17-19)—while the righteous suffer (see Job 1–2).
235. Proverbs 3:9 Firstfruits of all your crops: the people of God were commanded to give to the priests the first part of the crops of olive oil, wine, and grains well as other products they grew each year (see Lev 23:10; Num 18:12-13).
236. Proverbs 3:10 Filled with plenty: those who bring their offerings to God will receive still greater blessings from him (see Mal 3:10; see also Deut 28:8-12; 2 Cor 9:8).
237. Proverbs 3:11 As already seen (v. 2 and note), the righteous are not always prosperous. They suffer affliction as a way of learning how to live (see Prov 12:1; Job 5:17; 36:22; Ps 119:71). The author of Hebrews quotes these two verses (Heb 12:5-6) and then adds: “[God disciplines us] for our benefit” (Heb 12:10).
238. Proverbs 3:13 Blessed: see note on Prov 31:28.
239. Proverbs 3:15 [Wisdom] is more precious than pearls: similar to Job 28:18. A worthy wife is also “more precious than pearls” (Prov 31:10).
240. Proverbs 3:19 The author has a lofty idea of the knowledge of life proposed to humans. Is it not the reflection of the thought that presides in the very projects of God (see Prov 8:22-31) and about which Job (chs. 38–40) never ceased being astounded?
241. Proverbs 3:21 There is a serenity that one sometimes discovers in a person whose life is above all profound fidelity. True wisdom is found neither in beautiful ideas nor in fine sentiments but in the practice of peace, trust, self-offering, and true human relationships. Opposed to it are wickedness, vain mockery, foolishness, and the like. To call down God’s maledictions upon this folly is, for the ancients, a way of breaking away from it.
242. Proverbs 3:24 When you lie down, you will not be afraid: this is one of the blessings of the covenant (see Lev 26:6; Job 11:18-19; Mic 4:4; Zep 3:13; see also Prov 1:33). Your sleep will be sweet: see Prov 6:22; Ps 4:9.
243. Proverbs 3:25 Sudden terror . . . destruction: the Lord shields the righteous from harm of any kind (see Prov 10:25; Job 5:21; Ps 91:3-16). The wicked: see Prov 1:26-27.
244. Proverbs 3:33 The contrasting fate of the wicked and the righteous at God’s hands indicated in this verse is also set forth in Deut 11:26-28. Curse of the Lord falls on the house of the wicked: see Jos 7:24-25; Zec 5:3-4. Blesses the abode of the righteous: see Job 42:12-14.
245. Proverbs 4:1 We already know the essence that this warm (though overly loquacious) exhortation preaches. In the name of Deuteronomy, it insists on vigilance and fidelity. For in this world of traditions, wisdom is transmitted like an education, from parents to children, from masters to disciples. Nonetheless, all must experience the cost for themselves: vigilance and the guarding of one’s heart constitute, as it were, the necessary inner freedom that allows people to make progress along the way. Mastery of self merits reward even now. By contrast, in verses 16-19, a fine psychological analysis paints the picture of the wicked, the person haunted repeatedly by deadly personal projects.
246. Proverbs 4:7 It is the beginning of wisdom to strive to acquire wisdom—and to do so no matter what the cost (see note on Prov 3:1-18).
247. Proverbs 4:12 In the path of life, wisdom is the best companion and guide; she will remove the obstacles that we can encounter.
248. Proverbs 4:16 They cannot rest until they have first done wrong: the same trait is alluded to in Ps 36:5; Mic 2:1. King David, on the other hand, refused to rest until he had first done right, i.e., found a house for the Lord (see Ps 132:3-5).
249. Proverbs 4:17 Evildoers are totally committed to wickedness and violence (see Prov 13:2; Job 15:16).
250. Proverbs 4:19 Deep darkness: a path that leads to destruction (see note on Prov 2:13; see also Isa 59:9-10; Jer 23:12; Jn 11:10; 12:35).
251. Proverbs 4:23 Guard your heart . . . wellsprings of life: those who store up good things in their hearts ensure that their words and actions will be good. Jesus said, “The mouth speaks from the abundance of the heart” (Mt 12:34).
252. Proverbs 4:24 See note on Prov 2:12.
253. Proverbs 5:1 The tone becomes lyrical in order to restrain the man who is captivated by the charms of women other than his wife. The seductresses are enticing, but woe to the man who lets himself become entangled with them! This first part of the Book of Proverbs insists on the temptation of other women but barely speaks of prostitutes. Could it be that morals had been relaxed to the point of favoring adultery, which was so severely condemned by the law, or was it the presence of foreign women coming from other religions and nations that had become a risk to purity of faith?
254. Proverbs 5:3 Adulteress: see note on Prov 2:16. The words of an adulteress are “soothing” (Ps 55:22) but laden with flattery (Prov 29:5) and treachery (Ps 5:10).
255. Proverbs 5:4 Wormwood: a bitter herb (see Deut 29:17; Lam 3:15, 19; Am 6:12). Two-edged sword: a fearful weapon (see Jdg 3:16; see also Pss 55:22; 149:6; Heb 4:12; Rev 1:16).
256. Proverbs 5:5 Her feet go down to death: her immorality hastens the end of the adulteress (see note on Prov 2:18).
257. Proverbs 5:10 Strangers grow prosperous on your wealth: the man who has consort with an adulteress loses all (see Prov 29:3) while the man who adheres to wisdom is enriched in every way (see Prov 3:16-18).
258. Proverbs 5:14 The man who gave in to an adulteress was wont to suffer financial as well as physical ruin; his action brought him “beatings and contempt” (Prov 6:33) and possibly a condemnation to death (see Deut 22:22).
259. Proverbs 5:15 True fidelity knows how to rediscover the happiness of first love. Proverbs has a beautiful idea of marriage.
260. Proverbs 5:15 Your own cistern . . . your own well: a reference to the wife. Wells and cisterns were privately owned and had great value (see 2 Ki 18:31; Jer 38:6).
261. Proverbs 5:16 Springs: these also refer to the wife as does “fountain” in verse 18 (see Song 4:12, 15).
262. Proverbs 5:19 The author alludes to the joys of marital love (which in Song 4:10 is described as better than wine).
263. Proverbs 6:1 Every civilization has maxims based on observation of life. Here are some of them—very ancient morsels mislaid in this prologue that they interrupt.
264. Proverbs 6:1 People are to preserve with prudence the fruit of their work and not undertake impossible tasks. This is a popular and cautious wisdom that is found under all skies. For example, a guarantor is exhorted to urge the debtor to make payment, since otherwise he, the guarantor, will have to pay.
265. Proverbs 6:6 Before the French writer La Fontaine, Job too was entranced by the life of animals. Here the ant becomes a teacher of virtue.
266. Proverbs 6:6 Sluggard: an idler who refuses to work (see Prov 10:26; 13:4; 15:19; 19:24; 20:4; 22:13; 24:30; 26:13-16).
267. Proverbs 6:12 Moralists readily cultivate the art of portrait-making so that they may better fashion the sentiments of their hearers or readers.
268. Proverbs 6:12 Scoundrel: a wicked man of little worth (see Jdg 19:22; 1 Sam 25:25; Job 34:18). Crooked talk: see Prov 2:12 and note; 19:28.
269. Proverbs 6:16 This is the first “numerical proverb”; it reflects a popular way of coining incisive maxims that are easy to remember and imitate, being a kind of conundrum. Here the description of the deceitful and liars is rendered more realistic by the enumeration that evokes the different parts of the human body.
270. Proverbs 6:17 Haughty eyes: they are usually the outward sign of a proud heart, and both will incur the judgment of God (see Prov 21:4; 30:13; Pss 18:28; 101:5). Lying tongue: see Prov 2:12 (and note); 12:19; 17:7; 21:6. Hands that shed innocent blood: see Prov 1:11, 16; 28:17.
271. Proverbs 6:18 A heart that devises wicked schemes: see Prov 1:31; 24:2; Gen 6:5. Feet that are quick to rush into evil: see Prov 1:16.
272. Proverbs 6:19 False witness: Proverbs sets forth the harm caused by the false witness (see Prov 12:17-18; 25:18); see also note on Ps 5:10. It also indicates the punishment that awaits him (see Prov 6:15; 19:5, 9; 21:28). Spews out lies: see Prov 14:5, 25. Sows dissension: by false accusations he foments distrust, which leads to alienation and strife (see Prov 18:6).
273. Proverbs 6:20 The exhortation resumes and we soon rediscover the theme of the perverse woman whose frequentation is more dangerous than commerce with prostitutes. The author knows how to describe the behavior of a seductress. Like a magician, she weaves a spell over the naive man so as to catch him in her nets. In order to escape her clutches, it is not enough for a man to see clearly. He needs to be modest and humble, not presume on his strength, and take to flight rather than confronting the seductress and becoming lost in situations from which no one can emerge unscathed. It is at least good psychology in the context of the morals of that time. Nonetheless, in the background of this picture sketched by the moralist with its warnings and threats, we see the lofty idea that our author has of conjugal fidelity.
274. Proverbs 6:23 Lamp . . . light: similar to the theme of the psalmist: “[The word of God] is a lamp for my feet and a light to my path” (Ps 119:105; see also Ps 19:9).
275. Proverbs 6:26 Both a prostitute and an adulteress hold no good for a man. However, the adulteress is more dangerous, for she can cost him his whole life (see Deut 22:22-24) while a prostitute demands only a wage.
276. Proverbs 6:31 Pay back sevenfold: Exodus (Ex 22:8) provides for a double payment in restitution. The number seven is an indefinite number, signifying “much more.”