The ancient testimonia about the life-changing power of Psalms: #4

By November 30, 2020 , , , , No comments


Ps 119:97


O how I love thy Law,
my enlightening discourse1 all day long!

This post is about the misidentification of a historical source. But first things first. Looking around Syrian Antioch (of course online 😊) and searching for the usage of Psalms in early Christianity, we found an exciting trace. The following citation appeared a few times in the search results as originating from the Apostolic Constitutions (L. 2, C. 57):

The women, the children, and the humblest mechanics, could repeat all the Psalms of David; they chanted them at home and abroad: they made them the exercises of their piety and the refreshment of their minds. Thus they had answers ready to oppose temptation, and were always prepared to pray to God, and to praise him, in any circumstance, in a form of his own inditing.

The Apostolic Constitutions is a work of probably Syrian provenance, usually dated to the 4th century CE. However, there is no such citation in the mentioned location, but the following one2 which also refers to Psalms:

But when there have been two lessons severally read, let some other person sing the hymns of David, and let the people join at the conclusions of the verses.

There are few other passages in the Apostolic Constitutions related to Psalms, including a valuable testimony of morning (Ps 62) and evening (Ps 140) prayer & singing3. 

[...] but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath-day.

Since the wanted passage does not appear in the text of the Apostolic Constitutions available to us, the question arises: what is the true origin of this citation? We will have to trace back its history as far as possible. Recently it appeared in Michael Bushell’s The Songs of Zion4 by some regarded as the best modern defence of the Exclusive Psalmody position. On pages 32-33, he cites various passages from ancient authors, including the text in question as derived from the Apostolic Constitutions. In the footnote, he refers to earlier publications between 1852 and 1907. Therefore, we will have to inspect some of them. A quick query of nineteenth-century publications only confirms this practice. The book that seems to have strengthened this association substantially was McMaster’s An apology for the Book of Psalms, which went through several editions. Below we present an excerpt5 from the first edition (1818).

In the apostolic constitutions* we learn that “the women, the children, and humblest mechanics, could repeat all the Psalms of David; they chanted them at home and abroad; they made them the exercises of their piety and the refreshment of their minds. Thus they had answers ready to oppose temptation, and were always prepared to pray to God, and to praise him, in any circumstance, in a form of his own inditing.”


* Lib 2, C. 57. The collection of regulations, known under the name of the “Apostolical Constitutions,” made its appearance in the fourth century. Though we may justly dispute its Apostolical origin, it may be admitted of sufficient authority, as far as it indicates the customs of the third, and following century. We see its testimony respecting the use of the book of psalms.

However, it was not McMaster who invented this association. A few years earlier, Smith in The Reasonableness did the same6. Moving back to the 18th century, our query yields no result (our research is limited). Only a clear trace appeared in the 17th century. And here it gets interesting! We found the wanted fragment in one work of Thomas Comber (1645–1699) very well-educated English churchman and Dean of Durham7.

He could read and write Greek before he was ten years old. [...] He studied experimental philosophy, geometry, astronomy, music, painting, and the oriental tongues, besides learning an excellent method of common-place for philosophy and divinity. [...] In 1672 appeared the first instalment of his most famous work, the ‘Companion to the Temple,’ intended to reconcile protestant dissenters to the church of England.

We will cite the fragment in question from the first edition8 and attach an illustration from the second edition (1676)9 since an image of the first edition is unavailable to us. The text of both editions differs slightly, which we will mention later.

And no man is ignorant how con∣stantly the Primitive Christians used them in their Assemblies(g), so that Pliny describes their service by singing hymns to the honour of God, which they used so much in publique, that the very Women and Children and meanest Mechanicks(h) could say them by heart, and sung them at home and abroad even about their labours; making them at once the exercise of their piety, and the refreshment of their minds, re∣creating themselves and glorifying God: and hereby they had answers ready to oppose all Sathans tempta∣tions, and the most illiterate might pray to God, or praise him in any circumstances, by a Form of his own Inditing. How happy should we be if we were now as perfect in them! The best way to be so is to frequent the Church daily where they are used, and there we shall at once be refreshed with the musick, and in∣structed by the frequent recital of them; and so we shall at the same time be pleased and profited; we shall have holy principles conveyed into our minds with pleasure(i).

(g). 1 Cor. 14.26. Coloss. 3.16. 〈 in non-Latin alphabet 〉. Constit. Apost. l. 2. cap. 57.
(h). Psalmorum ora∣cula & domi canunt & in foro circum∣ferunt, Basil. in 1 Psal. See Euseb. Hist. lib. 9. cap. 1. and more fully, Ham∣mond preface to the Psalms.
(i). O sapiens Doctoris inventum, qui simul canere, & uti∣lia nos discere excogitavit! Basil. ut supr.
Page 216 from the second edition of the Companion to the temple.

Page 217 from the second edition of the Companion to the temple.

First, it’s visible that in both editions, the fragment in question is not introduced as a citation by any side note or a hint. Instead, certain words or ideas in this text are linked with the side notes.

The first reference (g - first edition, f - second edition) behind the word ‘Assemblies’ provides evidence for the use of Psalms in Christian gatherings, i.e. 1Co 14:26, Cl 3:16, and the Apostolic Constitutions (L. 2, C. 57). In the latter’s case, a fragment of the Greek text is provided10, which allows to trace it precisely: Ἑτερός τις τοὺς τῶ Δαυὶδ ψαλλέτω ὕμνους, καὶ ὁ λαὸς τὰ ἀκροσίχια ὑποψαλλέτω. This fragment has been already cited above (see footnote 2), proving that the text under examination does not come from the Apostolic Constitutions. Still, it was incorrectly assigned based on a misunderstanding of what this side note refers to.

The second reference (h - first edition, g - second edition) behind the word Mechanics corroborates Comber’s observation that Psalms have been used by everyone under all circumstances. Again, he provides three pieces of evidence.

The first comes from Basil of Caesarea11 with the Latin text: Psalmorum oracula and domi canunt and in foro circumferunt [they do chant the words of the psalms, even in the home, and they spread them around in the market place].

The second piece of evidence is from Eusebius of Caesarea (Hist., L. 9, C. 1)12.

Then, also, the noble athletes of piety, being freed of their evil plight in the mines, returned to their own homes, going through every city, exalting and beaming with joy and filled with unspeakable happiness and confidence that one cannot describe with words. Populous throngs in the midst of throughfares and market places went on their way praising God with songs and psalms, and you would have seen those who shortly before had been driven from their fatherlands in bonds under a very harsh punishment resuming their fireside with happy and joyous countenances, so that even those who before were stained with our blood, on seeing the marvel contrary to all expectation, rejoiced with us at what had happened.

And the third comes from the Preface to the book of Hammond A paraphrase with the hint that this topic is covered “more fully” there13. And indeed, Hammond provides more evidence on the usage of Psalms by Jews in the Old Testament, Jesus, Apostles, and the Fathers of the Church. Here is a small excerpt:

The use of these in the publick Assemblies, as early as the Apostles times, is intimated 1 Cor. xiv. 26. but distinctly set down 1 Cor. ii. 4. under the style of prophesying, every man praying or prophesying [...] and in them, as in praying, all joyned, the whole assembly, in heart and voice, had all their common interest, women as well as men, every woman that prayeth or prophesieth, v. 5. though in other parts of the office they were not allowed to speak, c. xiv. 34. yet let us exalt his name together, Psal. xxxiv. 3. young men and mai∣dens, Psal. cxLviii. 12. and so still 〈 in non-Latin alphabet 〉, saith‖Isidore Pe∣lusiote, the Apostles of Christ wisely permitted that women should sing Psalms in the Churches (and he there mentions it as a most severe punishment to be inflicted on them for their misdemeanours, 〈 in non-Latin alphabet 〉, to be interdicted singing in the Church, with which he joynes 〈 in non-Latin alphabet 〉, the turning them out of the city.) [...]


How this exercise was frequented in all after-Ages in the Church, and made up a very great part of the Chri∣stians devotions, both in the publick assembly and more pri∣vately in the Family, and yet in the greater retirement, in the Closet and the waking Bed, we need not seek in the histories of the Ascetae and Recluse, (many of which spent their whole time in this imployment, reciting the whole Psalter daily, others weekly, none past an houre of Prayer without a considerable portion of it.) The Fathers of the Church assure us, that for those that lived‖in seculo, Psal∣mody was the constant attendant sometimes of their† Meals, generally of their Business, in the shop and in the field, that they learnt the whole book by heart,*〈 in non-Latin alphabet 〉, and through their whole age continued singing, or saying Psalms; that whereas‖ the custome of the world had taught all to deceive the wearisomeness or length of business by any kinde of singing,〈 in non-Latin alphabet 〉, God had provided them Psalms for their pleasure and profit together, that†whilst they did in appearance but sing, they should really be instructed, and improved in their souls. The consideration of these things, but especially of the common interest of all sorts and states, Ages and Sexes, in this one great* treasury and magazine, deposited with the Church for the inriching and securing of Souls, toge∣ther with one sadder reflection [...]

Finally, we should say something about the difference between the first and the second edition of Comber’s work. In the first edition, he refers additionally to Pliny’s testimony, as does Hammond, while in the second edition, he removes it. When reading the first edition, the reader might have had the wrong impression that the entire fragment under study came from Pliny; therefore, Comber probably removed it from the second edition. However, he could not have foreseen that he had created a text bearing all the hallmarks of an ancient source, causing an untrained reader to look for its origin in the side notes and misinterpret the reference to the Apostolic Constitutions.

What spread as an early Christian citation from the Apostolic Constitutions is a very concise and impressive summary made by Thomas Comber himself based on the aforementioned ancient sources, i.e. NT, Apostolic Constitutions, Basil, Eusebius, Pliny, and the book of Hammond.



Notes


[1] There is no consensus regarding the semantic content of the noun שִׂיחָה (TDOT). Two understandings of the root emerged either as an inner activity (meditation, contemplation) or as a verbal exchange with the expression of emotions (conversation, discourse). Some other occurrences in the OT (e.g. 1Ki 18:27) suggest yet another meaning, i.e. urinate, defecate, relieve oneself (Rendsburg G. 1988. Hebrew św/yḥ and Arabic šḫḫ. In: Ehrman A, Arbeitman YL, editors. Fucus: a Semitic/Afrasian gathering in remembrance of Albert Ehrman. Amsterdam ; Philadelphia: J. Benjamins Pub. Co. (Amsterdam studies in the theory and history of linguistic science. Series IV. Current issues in linguistic theory; vol. 58). p. 419–430). My tentative translation of ‘enlightening discourse’ includes both possibilities i.e. meditative activity and meaningful conversation. Still, it is interesting to observe that the forms of שִׂיחַ are used eight times in this psalm for engaging with God’s Word instead of another common verb for musing הָגָה. See also this note.

[2] Roberts A, Donaldson J, Coxe AC, editors. 1886. Constitutions of the Holy Apostles. In: Fathers of the third and fourth centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, homily, and liturgies. Buffalo: Christian Literature Company. (The ante-Nicene fathers; vol. 7).

[3] Ibidem, L. 2, C. 59. It is probably the numbering of the Septuagint, in which Ps 62 and 140 correspond to Ps 63 and 141 in the Hebrew Psalter.

[4] Bushell MS. 2011. Songs of Zion: the Biblical basis for exclusive psalmody. Fourth revised edition. Norfolk: Norfolk Press.

[5] McMaster G. 1818. An apology for the book of Psalms in five letters; addressed to the friends of union in the Church of God. Ballston-Spa: U. F. Doubleday. p. 42.

[6] Smith W. 1814. The reasonableness of setting forth the most worthy praise of Almighty God: according to the usage of the primitive Church; with historical views of the nature, origin, and progress of metre psalmody. New York: T. and J. Swords. p. 69-70.

[7] Cooper T. 1887. Comber, Thomas (1645-1699). In: Leslie S, editor. Dictionary of national biography. Volume XI : from Clater to Condell. New York ; London: Macmillan ; Smith, Elder & Co. p. 435-437.

[8] Comber T. 1672. A companion to the temple and closet: or, a help to publick and private devotion. In an essay upon the daily offices of the church. First edition. London: Printed by T. R. for Hen. Brome at the Gun at the West end of S. Paul’s, and Robert Clavel, in Little Britain. [accessed 2020 November 29]. Early English Books Online Text Creation Partnership. p. 199-201.

[9] Comber T. 1676. A companion to the temple or, a help to devotion in the daily use of the common prayer in two parts. Part I containing the morning and evening prayer. The second edition with additions. At the Gun at the West end of St. Paul’s: Andrew Clark. [accessed 2020 November 29]. Google Books. p. 216-217.

[10] The reproduction of this text is not entirely sure because of the usage of ligature ȣ. Moreover, it seems to differ slightly from the critical edition of Funk (Funk FX, editor. 1905. Didascalia et Constitutiones apostolorum. Paderbornae: In Libraria Ferdinandi Schoeningh). Metzger’s edition is not available to me (Metzger M, editor. 1985. Les Constitutions apostoliques, tome I. Livres I-II. Paris: Editions du Cerf. (Sources chrétiennes; vol. 320)).

[11] This text has already been presented before. See this post.

[12] Deferrari RJ, translator. 1969. Eusebius Pamphili Ecclesiastical history (Books 6-10). Washington: The Catholic University of America Press. (The Fathers of the church. A new translation; vol. 29).

[13] Hammond H. 1659. A paraphrase and annotations upon the books of the Psalms, briefly explaining the difficulties thereof. London: Printed by R. Norton, for Richard Davis bookseller in Oxford. [accessed 2020 November 29]. Early English Books Online Text Creation Partnership.



The ancient testimonia about the life-changing power of Psalms: #3

By November 15, 2020 , , No comments


Ps 51:10


Create in me a clean heart, O God,
and renew a right spirit within me.1


Create in me & Have thine own way2.



לֵב טָהור [A pure heart] in Hebrew3.



ܪܲܚܸܡܥܠܲܝ ܐܲܠܵܗܵܐ ܐܲܝܟ݂ ܛܲܝܒ̇ܘܼܬ̣ܵܟ݂ [Have mercy on me, O God] in Syriac4.



We are leaving Bethlehem, and being guided by faint traces, we are heading to the north towards Syrian Antioch, one cradle of Christianity. The presented below excerpt5 comes from the homily6 opening of the collection of 13 works attributed to John Chrysostom7. This homily begins by explaining the meaning of Psalms in Christian life and then continues about sin and penance, analyzing Dawid’s case (Ps 51). It focuses on the inner cause of sin and the road to repentance, i.e., unceasing crying to God and categorical rejection of any doubts ending with reconciliation of the sinner with God. The structure of this homily with many quotations gives an impression of summoned figures addressed to the reader, forcing him to take part in their spiritual struggles. Such is the power of expression of this minor masterpiece of penitential homiletics!


The prophet Nathan rebukes king David by Eugène Siberdt c. 1851–19318.

If we keep vigil, in the Church, David comes first, last, and midst. If early in the morning we seek for the melody of hymns, first, last, and midst is David again. If we are occupied with the funeral solemnities of the departed, if virgins sit at home and spin, David is first, last, and midst. O marvellous wonder! Many who have made but little progress in literature, nay, who have scarcely mastered its first principles, have the Psalter by heart. Nor is it in cities and churches alone that at all times, through every age, David is illustrious; in the midst of the forum, in the wilderness, and uninhabitable land, he excites the praises of GOD. In monasteries, amongst those holy choirs of angelic armies, David is first, midst, and last. In the convents of virgins, where are the bands of them that imitate Mary; in the deserts, where are men crucified to this world, and having their conversation with GOD, first, midst, and last is he. All other men are at night overpowered by natural sleep: David alone is active; and, congregating the servants of GOD into seraphic bands, turns earth into heaven, and converts men into angels.

John Chrysostom spent most of his life in Syria (ca. 347 - 397 CE), serving first as a deacon and later as an elder. His works include nine penitential homilies9 delivered sometime between 386 and 387 CE. Critical moments of his life, such as the fight against Empress Eudoxia (‘raging Herodias’) were accurately presented in one of the contemporary homilies10.



Notes


[1] The Holy Bible: English Standard Version. 2016. Wheaton: Crossway Bibles. I’m adopting this translation because of its charm, simplicity, and popularity in musical performances. However, it’s more likely that originally the psalmist wanted to express another nuance. According to TWOT the range of meanings of the verb כּוּן “move from provision through preparation and establishment to fixity and rightness”. In the cultic context of the OT preparation is the first step to encounter God. Thus, the idea of a tentatively prepared spirit fits better into the image of the sinner who rises from the fall and prepares to meet God, asking Him for renewal and healing. Taking this into account, one could translate this verse as follows: “Create in me a pure heart, O God, and renew a ready (or prepared) spirit within me.” For comparison see also Ps 108:1 נָכֹון לִבִּי אֱלֹהִים, which can be understood as “My heart is ready/prepared, O God!” While almost all translations focus on the idea of spirit steadfastness or uprightness a unique translation is found in TgPs, artistically appealing and dynamic. In the first part, the expression טָהוֹר בְּרָא “create pure” is translated through a pun בריר ברי, while in the second part, the interpretation of the רוּחַ נָכוֹן is made as רוח מכוון בדחלתך “a spirit inclined to fear/revere You”, which best captures the essence of repentance. On the other hand, the fear of God gives the believer a firm foundation and confidence, as it’s expressed in Pr 14:26.

[2] Sounds like reign. 2020. Create in me. [accessed 2022 Jan 22]. YouTube.

[3] Messianic Jewish Alliance of Israel. 2020. לֵב טָהור [A pure heart]. (Praises of Israel). [accessed 2024 Feb 5]. YouTube.

[4] Bit-Kharibi S. 2023. ܪܲܚܸܡܥܠܲܝ ܐܲܠܵܗܵܐ ܐܲܝܟ݂ ܛܲܝܒ̇ܘܼܬ̣ܵܟ݂ [Have mercy on me, O God]. [accessed 2024 Feb 5]. YouTube.

[5] Translation from: Neale JM. 1869. A commentary on the Psalms: from primitive and mediaeval writers and from the various office books and hymns of the Roman, Mozarabic, Ambrosian, Gallican, Greek, Coptic, Armenian, and Syrian rites. Vol. I Psalm 1 to Psalm 38. Second edition. London; New York: Joseph Masters; Pott and Amery. p. 1-2.

[6] Pseudo-Chrysostom. 1860. De paenitentia et in lectionem de Davide et de uxore Uriae [Περὶ μετανοίας, καὶ εἰς τὸ ἀνάγνωσμα τοῦ ∆αυῒδ περὶ τῆς τοῦ Οὐρίου]. In: Migne J-P, editor. S. Joannes Chrysostomus, Meletius Monachus. Paris: publisher not identified. (Patrologia graeca; vol. 64). p. 11–16.

[7] de Aldama JA. 1965. Repertorium pseudochrysostomicum. Paris: Éditions du Centre national de la recherche scientifique. (Documents, études et répertoires - Institut de recherche et d’histoire des textes; vol. 10). No. 194; Geerard M. 1974. Clavis Patrum Graecorum. Volumen II: Ab Athanasio ad Chrysostomum. Turnhout: Brepols. (Corpus christianorum). No. 4694.

[8] Siberdt E. The prophet Nathan rebukes king David. c. 1851–1931. [accessed 2020 Dec 19]. Wikimedia Commons.

[9] John Chrysostom. 1998. On repentance and almsgiving. Christo GG, translator. Washington: Catholic University of America Press. (The Fathers of the church. A new translation; vol. 96).

[10] Nicholas of Amissos. 2007. The last words of St. John Chrysostom. A homily on the 1600th anniversary of the repose of St. John Chrysostom - November 26, 2007. American Carpatho-Russian Orthodox Diocese of North America. [accessed 2020 Nov 15]. Homilies & Addresses.



The ancient testimonia about the life-changing power of Psalms: #2

By October 31, 2020 , , , , No comments


Ps 1:2


But his delight is in the Law of the LORD,
And on His Law he meditates day and night1.

Psalm 1 in Polish2.



Psalm 1 in Hebrew3.



Ps 55:18


Evening and morning, and noon, will I lament and sigh,
And he will hear my voice4.

In the letter to Marcella written from Rome (385 CE), Jerome announced his aim to leave the town, contrasting his life with life in the countryside. At first, he mentioned Ambrose and Origen as an example of those who wisely avoided the burdensome distractions of urban life and again contrasted the latter with the blessing of rural life5.

Ambrose who supplied Origen, true man of adamant and of brass, with money, materials and amanuenses to bring out his countless books—Ambrose, in a letter to his friend from Athens, states that they never took a meal together without something being read, and never went to bed till some portion of Scripture had been brought home to them by a brother’s voice. Night and day, in fact, were so ordered that prayer only gave place to reading and reading to prayer.

Have we, brute beasts that we are, ever hone the like? Why, we yawn if we read for over an hour; we rub our foreheads and vainly try to suppress our languor. And then, after this great feat, we plunge for relief into worldly business once more. I say nothing of the meals with which we dull our faculties, and I would rather not estimate the time that we spend in paying and receiving visits. Next we fall into conversation; we waste our words, we attack people behind their backs, we detail their way of living, we carp at them and are carped at by them in turn. Such is the fare that engages our attention at dinner and afterwards. Then, when our guests have retired, we make up our accounts, and these are sure to cause us either anger or anxiety. The first makes us like raging lions, and the second seeks vainly to make provision for years to come. We do not recollect the words of the Gospel: “Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided?” The clothing which we buy is designed not merely for use but for display. Where there is a chance of saving money we quicken our pace, speak promptly, and keep our ears open. If we hear of household losses—such as often occur—our looks become dejected and gloomy. The gain of a penny fills us with joy; the loss of a half-penny plunges us into sorrow. One man is of so many minds that the prophet’s prayer is: “Lord, in thy city scatter their image.”  For created as we are in the image of God and after His likeness, it is our own wickedness which makes us assume masks. Just as on the stage the same actor now figures as a brawny Hercules, now softens into a tender Venus, now shivers in the role of Cybele; so we—who, if we were not of the world, would be hated by the world—for every sin that we commit have a corresponding mask.

Wherefore, seeing that we have journeyed for much of our life through a troubled sea, and that our vessel has been in turn shaken by raging blasts and shattered upon treacherous reefs, let us, as soon as may be, make for the haven of rural quietude. There such country dainties as milk and household bread, and greens watered by our own hands, will supply us with coarse but harmless fare. So living, sleep will not call us away from prayer, nor satiety from reading. In summer the shade of a tree will afford us privacy. In autumn the quality of the air and the leaves strewn under foot will invite us to stop and rest. In springtime the fields will be bright with flowers, and our psalms will sound the sweeter for the twittering of the birds. When winter comes with its frost and snow, I shall not have to buy fuel, and, whether I sleep or keep vigil, shall be warmer than in town. At least, so far as I know, I shall keep off the cold at less expense. Let Rome keep to itself its noise and bustle, let the cruel shows of the arena go on, let the crowd rave at the circus, let the playgoers revel in the theatres and—for I must not altogether pass over our Christian friends—let the House of Ladies hold its daily sittings. It is good for us to cleave to the Lord, and to put our hope in the Lord God, so that when we have exchanged our present poverty for the kingdom of heaven, we may be able to exclaim: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” Surely if we can find such blessedness in heaven we may well grieve to have sought after pleasures poor and passing here upon earth. Farewell.
The first half of the third century CE fresco depicting a Roman merchant vessel6.

Jerome carried out his plan the following year (386 CE), arriving with the widowed Paula in Palestine. Jerusalem was not their destination. This city of commerce and pilgrimages from all over the world offered no peace, but they found their home in Bethlehem. There he built solitude using the money received from the sale of his patrimony and Paula’s support. He must have been impressed with Bethlehem’s rustic landscape because that is how he advertised it to Marcella in the name of Paula and Eustochium7.

[...] in the cottage of Christ all is simple and rustic: and except for the chanting of psalms there is complete silence. Wherever one turns the laborer at his plough sings alleluia, the toiling mower cheers himself with psalms, and the vine-dresser while he prunes his vine sings one of the lays of David. These are the songs of the country; these, in popular phrase, its love ditties; these the shepherd whistles; these the tiller uses to aid his toil.

The tradition of singing psalms during daily activities must have been rooted there before his arrival. Other authors also confirmed this practice for their neighborhood, e.g., Basil from distant Cappadocia8 or Theodoret from northern Syria9.

Not least of these, however, are those, who embrace religious life, and recite it aloud at night and in the middle of the day; they thus sing praise to the God of all and allay the bodily passions. You see, divine grace mingled benefit with the charm of the poetry, and thus provided human beings with teaching that is both welcome and lovable. You can find most people making little or no reference to the other divine Scriptures, whereas the spiritual harmonies of the divinely inspired David many people frequently call to mind, whether at home, in public places or while traveling, gain serenity for themselves from the harmony of the poetry, and reap benefit for themselves through this enjoyment. This is the reason, then, why I wanted to do a commentary on this piece of inspired composition first of all, and offer to discerning investors the profit lying hidden in its depths, so that they might sing its melodies and at the same time recognize the sense of the words they sing, thus reaping a double dividend.

It is no wonder that it has become Jerome’s and his male and female companions’ habit as well. They chanted Psalms and prayed at dawn, nine, noon, sunset, and midnight. The remaining time they devoted to reading the Bible, trying to memorize a passage every day; they studied the Psalms, fasted, and were engaged in manual labor. It was the happiest period of his life and the most productive. Others joined them, attracted by the example and virtues of Jerome, Paula, and her daughter Eustochium.



Notes


[1] New American Standard Bible. 2020. La Habra: The Lockman Foundation.
This verse recalls the command given to Joshua (Jo 1:8), and by repeating it in a new situation, establishes it in the spiritual tradition of Israel. In the person of Joshua, two motifs are noticeable: the leader of the nation in the age of conquest and the God-fearing man. The psalmist develops both, emphasizing at first God-fearing attitude (Ps 1), which is required of the ruler of Israel (Ps 2). The Messiah prophesied by Deutero-Isaiah brought these two themes to perfection both in His life and in His spiritual kingdom (Is 53:11). On the usage of the verb הָגָה (to groan, moan, meditate, muse) in the Psalms, see Estes DJ. 2013. The transformation of pain into praise: in the individual lament psalms. In: Schmutzer AJ, Howard DM, editors. The Psalms: language for all seasons of the soul. Chicago: Moody Publishers. In turn, Kaiser summarizes Biblical vocabulary on meditation (Kaiser W. 1985. What is Biblical meditation? In: Woodbridge JD, editor. Renewing your mind in a secular world. Chicago: Moody Bible Institute. p. 39–53). See also this note.

[2] Lepich D, Lepich H. 2005. Psalm 1. (Szukasz drogi). [accessed 2021 Feb 28]. YouTube.

[3] Duan R. 2021. Psalm 1 Hebrew song. [accessed 2024 Feb 9]. YouTube.

[4] The Holy Bible containing the Old and New Testaments of our Lord and Saviour Jesus Christ. 1913. Improved edition. Philadelphia: American Baptist Publication Society. Cook discussing the role of wayyiqtol in poetry translates this verse with the past imperfective: “Evening and morning and noonday I was lamenting and moaning and he heard my voice” (Cook JA. 2012. Time and the Biblical Hebrew verb: the expression of tense, aspect, and modality in Biblical Hebrew. Winona Lake: Eisenbrauns. (Linguistic studies in ancient West Semitic; vol. 7). p. 300).

[5] Jerome. 1893. Letter XLIII (to Marcella). In: Schaff P, Wace H, editors; Fremantle WH, Lewis G, Martley WG, translators. The principal works of St. Jerome. New York: Christian Literature Company. (A select library of the Nicene and post-Nicene fathers of the Christian church, Second series; vol. 6).

[6] Fresco depicting the boat Isis Geminiana. [accessed 2020 Dec 19]. Musei Vaticani. Room of the Aldobrandini Wedding.

[7] Jerome, op. cit., Letter XLVI (Paula and Eustochium to Marcella).

[8] Basil of Caesarea. 1981. Homily 10. A Psalm of the lot of the just man (on Psalm 1). In: Way AC, translator. Exegetic homilies. Second printing. Washington: The Catholic University of America Press. (The Fathers of the church. A new translation; vol. 46). p. 151–154. See also the previous post.

[9] Theodoret of Cyrus. 2000. Commentary on the Psalms. Psalms 1–72. Hill RC, translator. Washington: The Catholic University of America Press. (The Fathers of the church. A new translation; vol. 101). p. 39–40.



The ancient testimonia about the life-changing power of Psalms: #1

By October 25, 2020 , , , No comments


Ps 119:105


Thy word is a lamp unto my feet,
and a light unto my path1.

Thy Word2.



Olive lamp decorated with the images of the apostles on a relief, and a Chi-Rho symbol3.


There have been countless introductions to Psalms that only a few people have read. Is there any that is particularly apt but relatively short at the same time that will not be an excessive challenge for a contemporary reader accustomed to two or three sentences long electronic messages? Bad news: there is none. Good news: it is such if you’re ready to take the challenge of reading three to four paragraphs and will not fall powerless after the second sentence.

The following introduction4 was sometimes attributed to Augustine because it has been found in many manuscripts and editions of his commentaries on Psalms. However, it is now believed to be the prologue of Basil’s homilies, translated by Rufinus.

ALL SCRIPTURE IS INSPIRED by God and is useful, composed by the Spirit for this reason, namely, that we men, each and all of us, as if in a general hospital for souls, may select the remedy for his own condition. For, it says, ‘care will make the greatest sin to cease.’ Now, the prophets teach one thing, historians another, the law something else, and the form of advice found in the proverbs something different still. But, the Book of Psalms has taken over what is profitable from all. It foretells coming events; it recalls history; it frames laws for life; it suggests what must be done; and, in general, it is the common treasury of good doctrine, carefully finding what is suitable for each one. The old wounds of souls it cures completely, and to the recently wounded it brings speedy improvement; the diseased it treats, and the unharmed it preserves. On the whole, it effaces, as far as is possible, the passions, which subtly exercise dominion over souls during the lifetime of man, and it does this with a certain orderly persuasion and sweetness which produces sound thoughts.

When, indeed, the Holy Spirit saw that the human race was guided only with difficulty toward virtue, and that, because of our inclination toward pleasure, we were neglectful of an upright life, what did He do? The delight of melody He mingled with the doctrines so that by the pleasantness and softness of the sound heard we might receive without perceiving it the benefit of the words, just as wise physicians who, when giving the fastidious rather bitter drugs to drink, frequently smear the cup with honey. Therefore, He devised for us these harmonious melodies of the psalms, that they who are children in age or, even those who are youthful in disposition might to all appearances chant but, in reality, become trained in soul. For, never has any one of the many indifferent persons gone away easily holding in mind either an apostolic or prophetic message, but they do chant the words of the psalms, even in the home, and they spread them around in the market place, and, if perchance, someone becomes exceedingly wrathful, when he begins to be soothed by the psalm, he departs with the wrath of his soul immediately lulled to sleep by means of the melody.

A psalm implies serenity of soul; it is the author of peace, which calms bewildering and seething thoughts. For, it softens the wrath of the soul, and what is unbridled it chastens. A psalm forms friendships, unites those separated, conciliates those at enmity. Who, indeed, can still consider as an enemy him with whom he has uttered the same prayer to God? So that psalmody, bringing about choral singing, a bond, as it were, toward unity, and joining the people into a harmonious union of one choir, produces also the greatest of blessings, charity. A psalm is a city of refuge from the demons; a means of inducing help from the angels, a weapon in fears by night, a rest from toils by day, a safeguard for infants, an adornment for those at the height of their vigor, a consolation for the elders, a most fitting ornament for women. It peoples the solitudes; it rids the market place of excesses; it is the elementary exposition of beginners, the improvement of those advancing, the solid support of the perfect, the voice of the Church. It brightens the feast days; it creates a sorrow which is in accordance with God. For, a psalm calls forth a tear even from a heart of stone. A psalm is the work of angels, a heavenly institution, the spiritual incense.

Oh! the wise invention of the teacher who contrived that while we were singing we should at the same time learn something useful; by this means, too, the teachings are in a certain way impressed more deeply on our minds. Even a forceful lesson does not always endure, but what enters the mind with joy and pleasure somehow becomes more firmly impressed upon it. What, in fact, can you not learn from the psalms? Can you not learn the grandeur of courage? The exactness of justice? The nobility of self-control? The perfection of prudence? A manner of penance? The measure of patience? And whatever other good things you might mention? Therein is perfect theology, a prediction of the coming of Christ in the flesh, a threat of judgment, a hope of resurrection, a fear of punishment, promises of glory, an unveiling of mysteries; all things, as if in some great public treasury, are stored up in the Book of Psalms. To it, although there are many musical instruments, the prophet adapted the so-called harp, showing, as it seems to me, that the gift from the Spirit resounded in his ears from above. With the cithara and the lyre the bronze from beneath responds with sound to the plucking, but the harp has the source of its harmonic rhythms from above, in order that we may be careful to seek the things above and not be borne down by the sweetness of the melody to the passions of the flesh. And I believe this, namely, that the words of prophecy are made clear to us in a profound and wise manner through the structure of the instrument, because those who are orderly and harmonious in soul possess an easy path to the things above. Let us now see the beginning of the psalms.


Notes


[1] Holy Bible containing the Old and New Testaments translated out of the original tongues: and with the former translations diligently compared and revised, by his Majesty’s special command appointed to be read in churches. Authorized King James Version. 1900. Pure Cambridge edition. Bible Protector. Ps 119 has an acrostic structure, and v. 105 begins the fourteenth part. Its language bears many similarities with Proverbs, especially with Chapter 2. Furthermore, Pr 6:23 can be seen as almost a counterpart of v. 105. For Reynolds, this observation is part of a broader argument, that the function of Ps 119 is a pedagogy i.e. to encourage the righteous to internalize Torah teaching. They should follow an ‘exemplary Torah student’, the literary device chosen, who himself keeps the Torah and serves as a model for others to emulate, to transform their character (Reynolds KA. 2010. Torah as teacher: the exemplary Torah student in Psalm 119. Leiden ; Boston: Brill. (Supplements to Vetus Testamentum; vol. 137). p. 52-56).

[2] Maranatha! Music. 1999. Thy Word. (Praise 9 - Great are You Lord). [accessed 2024 Feb 9]. YouTube.

[3] Olive lamp. 4th–5th century AD (?), Carnuntum, Western Roman Empire. Inventory number: MAK/3457. [accessed 2024 Feb 10]. Archaeological Museum in Kraków.

[4] Basil of Caesarea. 1981. Homily 10. A Psalm of the lot of the just man (on Psalm 1). In: Way AC, translator. Exegetic homilies. Second printing. Washington: The Catholic University of America Press. (The Fathers of the church. A new translation; vol. 46). p. 151–154.



Welcome to our blog!

By October 23, 2020 , , , , No comments


Motto


Ad gloriam Dei, utilitatem hominibus et pœnitentiam meam.

We begin a fascinating journey through life-giving Biblical poetry. You may ask why to study Biblical poetry? What does this have to do with beauty1? We will explore these questions later, but in the meantime, let’s hear what H. D. Thoreau2 and C. S. Lewis3 have to say, respectively:


He is the richest who has most use for nature as raw material of tropes & symbols with which to describe his life— If these gates of golden willows affect me, they correspond to the beauty & promise of some experience on which I am entering. If I am overflowing with life—am rich in experience for which I lack expression—then nature will be my language full of poetry—all nature will fable & every natural phenomenon be a myth— The man of science, who is not seeking for expression but for a fact to be expressed merely—studies nature as a dead language— I pray for such inward experience as will make nature significant

H. D. Thoreau

It seems to me appropriate, almost inevitable, that when that great Imagination which in the beginning, for Its own delight and for the delight of men and angels and (in their proper mode) of beasts, had invented and formed the whole world of Nature, submitted to express Itself in human speech, that speech should sometimes be poetry. For poetry too is a little incarnation, giving body to what had been before invisible and inaudible. 

C. S. Lewis


This research aims to restore the ancient practice of communing with Biblical poetry. We will touch upon various aspects, e.g., theological, linguistic, historical, aesthetic, etc. This activity, as we believe, has the potential to answer the most profound questions about human existence, to teach everyone to live in harmony with themselves, the environment, and the Creator, but above all, to shape a life for the better - for the glory of God and the benefit of people!

Are you not convinced? Come with us! The first stop at Basil of Caesarea!



You either walk inside your story and own it, or you stand outside your story and hustle for your worthiness.

Brenė Brown



Einmal reisen in German4.



Fonts

This blog uses Baskerville font as a default for English and other languages wherever possible. Almost identical visual effect can be achieved with Linux Libertine Display, Linux Libertine Display O, Linux Libertine, Libertinus Math, Times New Roman. For detailed fallback see the section below. Other languages may require different fonts. To verify if they are installed on your end device compare the third column ‘Sample text’ with the screenshoot below every table. If they are identical there are chances you have required fonts. Otherwise you will need to install them manually.


Afro-Asiatic languages:

Language Font Sample text
Biblical Hebrew SBL BibLit אַ֥שְֽׁרֵי־הָאִ֗ישׁ אֲשֶׁ֤ר ׀ לֹ֥א הָלַךְ֮ בַּעֲצַ֪ת רְשָׁ֫עִ֥ים
Jewish Palestinian Aramaic Baskerville טוביה דגבר דלא הליך במלכת רשׁיעין
Classical Syriac Accordance ܛܘܒܘܗܝ ܠܓܒܪܐ ܕܒܐܘܪܚܐ ܕܥܘ̈ܠܐ ܠܐ ܗܠܟ

Screenshoot:

Indo-European languages:

Language Font Sample text
English Baskerville Blessed is the man who does not walk in the counsel of the wicked
French Baskerville Heureux l’homme qui ne marche pas selon le conseil des méchants
German Baskerville Selig der Mann, der nicht nach dem Rat der Frevler geht
Ancient Greek Times Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν
Latin Baskerville Beatus vir qui non abiit in consilio impiorum
Polish Baskerville Szczęśliwy mąż, który nie idzie za radą występnych

Screenshoot:



Fallback:

  • Biblical Hebrew: SBL BibLit ➛ SBL Hebrew ➛ BibliaLS ➛ Cardo ➛ FreeSerif ➛ Liberation Serif ➛ Times New Roman ➛ Hadasim CLM ➛ any serif font ➛ Last Resort

  • Jewish Palestinian Aramaic: Baskerville ➛ Cardo ➛ Gisha ➛ Lucida Grande ➛ Lucida Sans Unicode ➛ Last Resort

  • Classical Syriac: Accordance ➛ Estrangelo Talada ➛ Estrangelo Edessa ➛ SBL Hebrew ➛ Ezra SIL ➛ SBL BibLit ➛ Hadasim CLM ➛ BibliaLS ➛ Cardo ➛ FreeSerif ➛ Liberation Serif ➛ Times New Roman ➛ Last Resort

  • English, German, Latin, Polish: Baskerville ➛ Linux Libertine Display ➛ Linux Libertine Display O ➛ Linux Libertine ➛ Libertinus Math ➛ Times New Roman ➛ SBL BibLit ➛ SBL Greek ➛ STIX Two Math ➛ Amiri ➛ Doulos SIL ➛ GaramondLatin ➛ SBL Hebrew ➛ any serif font ➛ Last Resort

  • Ancient Greek: Times ➛ Linux Libertine Display ➛ Linux Libertine Display O ➛ Linux Libertine ➛ Libertinus Math ➛ Baskerville ➛ SBL BibLit ➛ SBL Greek ➛ Gentium ➛ FreeSerif ➛ Liberation Serif ➛ Palatino Linotype ➛ Cardo ➛ any serif font ➛ Last Resort

Download:

Accordance
Amiri
Baskerville (or here)
BibliaLS
Cardo (or from Google Fonts)
Doulos SIL
Estrangelo Edessa
Estrangelo Talada
Ezra SIL
FreeSerif
Gentium
Hadasim CLM
Liberation Serif
Liberation Serif
Libertinus Math
Linux Libertine
Palatino Linotype
Lucida Sans Unicode
SBL BibLit
SBL Greek
SBL Hebrew
STIX Two Text


Notes


[1] Jacobson DL. 2019. The inseparability of beauty and truth in Biblical poetry. Word & World. 39(1):3–10.

[2] Thoreau HD. 2000. Journal, Volume 6: 1853. Rossi W, Thomas HK, editors. Princeton: Princeton University Press. (The writings of Henry D. Thoreau; vol. 13). p. 105.

[3] Lewis CS. 1996. The joyful Christian: 127 readings. First Touchstone edition. New York: Simon & Schuster. p. 115.

[4] Mimi, Josy. 2020. Einmal reisen (Das Lummerlandlied). [accessed 2020 Nov 11]. lnk.to.