Beginning

Footnotes

1. 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).
2. Psalm 21:1 For the director: these words are thought to be a musical or liturgical notation.
3. 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.
4. Psalm 21:3 Heart: see note on Ps 4:8.
5. 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).
6. 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).
7. Psalm 21:6 Glory . . . splendor and majesty: like those of the heavenly King (see Ps 96:3).
8. 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.
9. Psalm 21:8 Kindness: see note on Ps 6:5.
10. Psalm 21:9 The king’s future victories are described as certain because of the Lord’s action.
11. 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).
12. Psalm 21:11 The foes of the king will have no descendants to make war on him.
13. 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.
14. 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.
15. 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.
16. 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?
17. Psalm 22:3 But I am afforded no relief: the Hebrew text is obscure here. Some translate: “by night, and am not silent.”
18. 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).
19. 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.
20. 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.”
21. 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).
22. 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.
23. 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).
24. 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).
25. 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).
26. 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.
27. 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).
28. 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.
29. 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.
30. 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.
31. 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.
32. 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.
33. 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).
34. 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).
35. 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).
36. 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.
37. 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.
38. 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.”
39. 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).
40. 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).
41. 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.”
42. 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.
43. 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.
44. 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).
45. 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.
46. 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.
47. 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.
48. Psalm 24:1 See Ps 89:12; Deut 10:14. This text is cited in 1 Cor 10:26.
49. 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.
50. 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).
51. 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).
52. Psalm 24:7 Lift up your arches, O gates . . . you ancient portals: the gates and doors are personified in accord with extra-biblical parallels.
53. 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.
54. 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).
55. Psalm 25:1 Prayer for relief from distress and the ensuing slander from one’s foes.
56. 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.
57. Psalm 25:8 Trust in the Lord’s covenant blessings.
58. 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.”
59. Psalm 25:11 Name: see note on Ps 5:12.
60. Psalm 25:12 The path he should choose: or “the path chosen for him.”
61. 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).
62. 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).
63. Psalm 25:16 Renewed prayer for relief from distress and foes.
64. Psalm 25:17 Heart: see note on Ps 4:8.
65. Psalm 25:22 Concluding prayer on behalf of all God’s people. Redeem: i.e., “deliver.”