Psalm V or 5 Douay-Rheims Challoner Haydock

Psalm V
Verba Mea Auribus
A prayer to God against the iniquities of man.

1 Unto the end, for her that obtaineth the inheritance.
A psalm for David.
2 Give ear, O Lord, to my words, understand my cry.
3 Hearken to the voice of my prayer, O my King and my God.
4 For to thee will I pray: O Lord, in the morning thou shalt hear my voice.
5 In the morning I will stand before thee, and I will see: because thou art not a God that willest iniquity.
6 Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.
7 Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
8 But as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear.
9 Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.
10 For there is no truth in their mouth: their heart is vain.
11 Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked thee, O Lord.
12 But let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee.
13 For thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.

Haydock Commentary Psalm V (5)

• Ver. 1. For her that obtaineth the inheritance. That is, for the Church of Christ, (Ch.) and every faithful soul, which gains the victory and heaven. W.—Nechiloth, may also, (H.) signify musical instruments with holes, or “women dancing,” on religious and joyful occasions, as they did when the ark was removed, &c. 2K vi 12. C. Ps. lxvii. 26.—We may (H.) as well follow the Vulgate and Saint Jerome. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent form of morning prayer, as an armour against all our spiritual enemies. Berthier.
• Ver. 2. Cry. Heb. “meditation” M.—The cry of the heart, (S. Chrys.) and “the groans,” which the spirit forms within us. Rom. viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss. Jam. Iv. 3. C.—He attends to the prayers of the Church, and of every faithful soul, (W.) and even exhorts sinners to come to him, that they may emerge from the abyss. H.
• Ver. 4. Morning. This hour of prayer is also specified, (Ps. lxii. 1. and cxviii. 147.) as that of the evening is. Ps. iv. 9. and liv. 19. We read also of noon being a time for prayer among the Jews. Acts x. 9. Daniel (vi. 10.) diligently observed these holy customs. C.
• Ver. 5. Stand. Heb. implies “in order,” as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. Bert.—Iniquity. No: he has it in abhorrence; (C.) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. W.—On this subject I will meditate. M.
• Ver. 6. Eyes. God suffers them to remain for a time. S. Jerome.
• Ver. 7. Workers, (operantur) “who work,” (H.) and die impenitent.—Lie. All heretics, who kill their own and neighbours’ souls, (S. Jerome.) and in general all seducers, (C.) who will be treated like those who have committed murder. Euseb. Caesar.
• Ver. 8. Mercy, not trusting in my own merit, (H) but with the greatest awe C.—The just must trust in mercy, not in man’s power.—Temple, the Church, and in God’s presence. W.—Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same names; (! K. i. 7, 24, and iii. 3) so that this reason is not sufficient. C.
• Ver. 9. Enemies. Heb. “observers.” They are always on the watch to discover any fault. Grant me thy preventing grace. Bert.—Let me not stumble, (H.) but cause me to walk cheerfully in thy paths. C.—If thou approve, it matters not how much worldlings blame me. S. Aug.
• Ver. 10. Their. Heb. “his.” But it is incorrect. Houb.—S. Jerome has “their.” Bert.—Vain. Heb. “wicked or deceitful.”
• Ver. 11. Sepulchre, which never says there is enough. Prov. xxx. 15. C.—Dealt, &c. S. Paul authorizes this version, (Rom. iii. 13.) though the Heb. be rendered, “they flatter cunningly;” (Bert.) or “they sharpen their tongue,” and polish it like a sword, that it may cut more easily. This may be applied to heretics. SS. Athan. Chrys. Jerome. C.—Judge, or “condemn them.” Heb. mayb be explained as a prediction. Bert.—The Holy Ghost could not dictate an imprecation or desire of revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. S. Chrys., S. Aug. C.—Though the just desire the conversion of all, yet if any die impenitent, they approve of God’s judgment, manifested at the end of the world. W.—provoked. Heb. “rebelled against.” I forgive them for what they have done to me. But I grieve at thy offence’ make them return to a sense of their duty. C.—He might abhor the enemies of salvation, the world, &c. whom Christ has condemned. Bert.
• Ver. 12. Dwell. Heb. “protect,” (S. Jerome) “or shade them.” C.—The just will rejoice under thy protection, (H.) and at the conversion of the sinner. S. Chrys.
• Ver. 13. Us. Heb. “him.” S. Jerome. Aquila. C.—But neglecting the points, the Sept. is as accurate, and more beautiful. Bert.—Shield. Heb. tsinna, (H.) which was probably large enough to cover the body. C.—If God be with us, who is against us? H.—The just shall receive the sentence of eternal glory. W.

Text of Bible from http://www.sacredbible.org/

Daily Bible Readings Commentary Sept 26 2007 Wednesday 25th Week Ordinary Time.

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Sept 26 2007 Wednesday 25^th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

1 Esdras 9:5-9 (Ezra 9:5-9)

Douay-Rheims Challoner from SacredBible.org

5 And at the evening sacrifice I rose up from my affliction, and having rent my mantle and my garment, I fell upon my knees, and spread out my hands to the Lord my God,

6 And said: My God I am confounded and ashamed to lift up my face to thee: for our iniquities are multiplied over our heads, and our sins are grown up even unto heaven,

7 From the days of our fathers: and we ourselves also have sinned grievously unto this day, and for our iniquities we and our kings, and our priests have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to spoil, and to confusion of face, as it is at this day.

8 And now as a little, and for a moment has our prayer been made before the Lord our God, to leave us a remnant, and give us a pin in his holy place, and that our God would enlighten our eyes, and would give us a little life in our bondage.

9 For we are bondmen, and in our bondage our God hath not forsaken us, but hath extended mercy upon us before the king of the Persians, to give us life, and to set up the house of our God, and to rebuild the desolations thereof, and to give us a fence in Juda and Jerusalem.

Haydock Commentary 1 Esdras 9:5-9

• Ver. 7. At this day. Notwithstanding the favourable decrees of Cyrus, &c. the greatest part of the people continued in captivity, being dispersed, some into Egypt, others into distant countries, beyond the Euphrates. C.
• Ver. 8. As a. Prot. “for a little space, grace hath been shewed from the Lord,” (H.) and yet we are again irritating Him! C.—A pin, or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity, had incurred the anger of God. Ch.—Allusion is made to the pins which fasten down a tent, (Isai. xxxiii. 20. and liv. 2) or hinder a ship from being carried from the shore, (Tigur. M.) on which utensils are hung up, (Tournemine) referring to the magistrates, who were now of the same country. T. Isai. xxii. 21. Delrio, adag. 218.—Sept. “a support.” Heb. yathed, denotes also a walking-stick, nail, &c. M.—Eyes, fill us with joy, in perfect security.—Little life, ­free us from danger. C.—Esdras is afraid to ask for the impunity of all, but only begs that a small part may be spared, like a nail or post from a house, which may serve to rebuild it. W.
• Ver. 9. Fence. Heb. gader, “the name which the Carthaginians” gave to Cadiz, “as it signifies a fence,” or an inclosure. Pliny xxii. C.—Some Latin MSS. Read spem, “hope.” Lyran.—The Tig. Version understands the wall of Jerusalem, built in a hurry. M.—But this was not perfected, (H.) if begun, till the time of Nehemias. 2 Esd. i. 3. C.—God gave his protection to the people, (H. Delrio, adag. 219) by the king of Persia. T.

Gospel According to Luke 9:1-6
Haydock New Testament

Christ sends forth his apostles: feeds five thousand with five loaves: is transfigured: and casts out a devil.

THEN having called together the twelve apostles, he gave them power, and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said to them:

Take nothing for your journey, neither staff, nor scrip, nor bread, nor money, neither have two coats. 4 And whatsoever house you shall enter into, abide there, and depart not thence.

5 And whosoever will not receive you: when ye go out of that city, shake off even the dust of your feet for a testimony against them.

6 And going out, they went about through the towns preaching the gospel, and healing every where.

Haydock Commentary Luke 9:1-6

• Ver. 1. Over all devils; so that none should be able to resist them. For all were not equally easy to be expelled, as we shall see in this same chapter, in the person of a possessed child, whom the apostles could not heal, because they did not use prayer and fasting against it; and because their faith was not sufficiently strong and ardent. Calmet.
• Ver. 4. And depart from thence. In the ordinary Greek copies we find, and depart from thence. The sense appears, by the other evangelists, (Matt. x 11. and Mark vi. 10.) that Christ gave this admonition to his disciples, not to change their lodging from house to house; but while they staid in a town, to remain in the same house. And though the negative be here omitted in the Greek, interpreters bring it to the same, by telling us that the sense is, stay here, and depart from thence; i.e. stay in that house, so that leaving the town, you may depart from the same house. Wi.