Thursday 19 June 2025 (other days)
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If you have already recited the Invitatory Psalm today, you should use the alternative opening.Dómine, lábia mea apéries.
Et os meum annuntiábit laudem tuam.
| Lord, open our lips.
And we shall praise your name.
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Veníte, adorémus Dóminum, quia ipse est Deus noster.
(repeat antiphon*)
1Dómini est terra et plenitúdo eius,*
orbis terrárum et qui hábitant in eo.
2Quia ipse super mária fundávit eum*
et super flúmina firmávit eum.
(repeat antiphon*)
3Quis ascéndet in montem Dómini,*
aut quis stabit in loco sancto eius?
4Innocens mánibus et mundo corde,†
qui non levávit ad vana ánimam suam,*
nec iurávit in dolum.
5Hic accípiet benedictiónem a Dómino*
et iustificatiónem a Deo salutári suo.
6Hæc est generátio quæréntium eum,*
quæréntium fáciem Dei Iacob.
(repeat antiphon*)
7Attóllite, portæ, cápita vestra,†
et elevámini, portæ æternáles,*
et introíbit rex glóriæ.
8Quis est iste rex glóriæ?*
Dóminus fortis et potens, Dóminus potens in prœ́lio.
(repeat antiphon*)
9Attóllite, portæ, cápita vestra,†
et elevámini, portæ æternáles,*
et introíbit rex glóriæ.
10Quis est iste rex glóriæ?*
Dóminus virtútum ipse est rex glóriæ.
(repeat antiphon*)
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
Amen.
(repeat antiphon*)
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Come, let us adore the Lord, for he is our God.
(repeat antiphon*)
The Lord’s is the earth and its fullness,
the world and all who live in it.
He himself founded it upon the seas
and set it firm over the waters.
(repeat antiphon*)
Who will climb the mountain of the Lord?
Who will stand in his holy place?
The one who is innocent of wrongdoing and pure of heart,
who has not given himself to vanities or sworn falsely.
He will receive the blessing of the Lord
and be justified by God his saviour.
This is the way of those who seek him,
seek the face of the God of Jacob.
(repeat antiphon*)
Gates, raise your heads. Stand up, eternal doors,
and let the king of glory enter.
Who is the king of glory?
The Lord of might and power.
The Lord, strong in battle.
(repeat antiphon*)
Gates, raise your heads. Stand up, eternal doors,
and let the king of glory enter.
Who is the king of glory?
The Lord of hosts
– he is the king of glory.
(repeat antiphon*)
Glory be to the Father and to the Son
and to the Holy Spirit,
as it was in the beginning,
is now, and ever shall be,
world without end.
Amen.
(repeat antiphon*)
|
* If you are reciting this on your own, you can choose to say the antiphon once only at the start of the psalm and not repeat it.
Nox atra rerum cóntegit
terræ colóres ómnium:
nos confiténtes póscimus
te, iuste iudex córdium,
Ut áuferas piácula
sordésque mentis ábluas,
donésque, Christe, grátiam
ut arceántur crímina.
Mens, ecce, torpet ímpia,
quam culpa mordet nóxia;
obscúra gestit tóllere
et te, Redémptor, quǽrere.
Repélle tu calíginem
intrínsecus quam máxime,
ut in beáto gáudeat
se collocári lúmine.
Sit, Christe, rex piíssime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna sǽcula. Amen.
|
Eternal Father, through your Word
You gave new life to Adam’s race,
And call us now to live in light,
New creatures by your saving grace.
To you who stooped to all who sin
We render homage and give praise:
To Father, Son and Spirit blest
Whose loving gift is endless days.
|
Ps 88:39-46
| Psalm 88 (89)
|
Ps 88:47-53Ego sum radix et genus David, stella spléndida et matutína.
47Usquequo, Dómine, abscondéris in finem,*
exardéscet sicut ignis ira tua?
48Memoráre, quam brevis mea substántia.*
Ad quam vanitátem creásti omnes fílios hóminum?
49Quis est homo, qui vivet et non vidébit mortem,*
éruet ánimam suam de manu ínferi?
50Ubi sunt misericórdiæ tuæ antíquæ, Dómine,*
sicut iurásti David in veritáte tua?
51Memor esto, Dómine, oppróbrii servórum tuórum,*
quod contínui in sinu meo, multárum géntium,
52quo exprobravérunt inimíci tui, Dómine,*
quo exprobravérunt vestígia christi tui.
53Benedíctus Dóminus in ætérnum.*
Fiat, fiat.
Glória Patri et Fílio*
et Spirítui Sancto.
Sicut erat in princípio et nunc et semper*
et in sǽcula sæculórum.
Amen.
Ego sum radix et genus David, stella spléndida et matutína.
| Psalm 88 (89)I am the root and stock of David; I am the splendid morning star.
How long, O Lord, will you hide yourself? For ever?
Will your anger always burn like fire?
Remember how short is my time.
Was it truly so pointless, your creation of man?
Who is the man who can live and not die,
who can save his life from the grasp of the underworld?
Where are the kindnesses you showed us of old?
Where is the truth of your oath to David?
Remember, Lord, how your servants are taunted,
the taunts I bear in my bosom, the taunts of the nations –
the insults of your enemies, Lord,
the insults that follow the steps of your anointed!
Blessed be the Lord for ever!
Amen, amen!
Glory be to the Father and to the Son
and to the Holy Spirit,
as it was in the beginning,
is now, and ever shall be,
world without end.
Amen.
I am the root and stock of David; I am the splendid morning star.
|
Ps 89:1-17
| Psalm 89 (90)
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℣. Dómine, apud te est fons vitæ.
℟. Et in lúmine tuo vidébimus lumen.
| ℣. With you, O Lord, is the source of life.
℟. It is your light that enlightens us.
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Populus Dei regem instituere conaturIn diébus illis: 8,22Dixérunt viri Israel ad Gédeon. «Domináre nostri tu et fílius tuus et fílius fílii tui, quia liberásti nos de manu Mádian». 23Quibus ille ait: «Non dominábor vestri, nec dominábitur in vos fílius meus, sed dominábitur Dóminus».
30Hábuit Gédeon septuagínta fílios, qui egréssi sunt de fémore eius, eo quod multas habéret uxóres. 31Concubína quoque illíus, quam habébat in Sichem, génuit ei fílium, cui ipse nomen impósuit Abímelech.
32Mortuúsque est Gédeon fílius Ioas in senectúte bona et sepúltus est in sepúlcro Ioas patris sui in Ephra filiórum Abiézer.
9,1Abiit autem Abímelech fílius Ieróbbaal in Sichem ad fratres matris suæ et locútus est ad eos et ad omnem cognatiónem famíliæ matris suæ dicens: 2«Loquímini ad omnes viros Sichem: “Quid vobis est mélius, ut dominéntur vestri septuagínta viri, omnes fílii Ieróbbaal, an ut dominétur vobis unus vir? Simúlque consideráte quod os vestrum et caro vestra sum”». 3Locutíque sunt fratres matris eius de eo ad omnes viros Sichem univérsos sermónes istos et inclinavérunt cor eórum post Abímelech dicéntes: «Frater noster est». 4Dederúntque illi septuagínta pondo argénti de fano Baálberith; qui condúxit sibi ex eo viros ínopes et vagos, secutíque sunt eum. 5Et venit in domum patris sui Ephra et occídit fratres suos fílios Ieróbbaal septuagínta viros super lápidem unum. Remansítque Ióatham fílius Ieróbbaal mínimus, quia abscónditus erat. 6Congregáti sunt autem omnes viri Sichem et univérsæ domus Mello abierúntque et constituérunt regem Abímelech iuxta quercum, quæ stabat in Sichem.
7Quod cum nuntiátum esset Ióatham, ivit et stetit in vértice montis Garízim elevatáque voce clamávit et dixit: «Audíte me, viri Sichem, ut áudiat vos Deus. 8Iérunt ligna, ut úngerent super se regem, dixerúntque olívæ: “Impera nobis”. 9Quæ respóndit: “Numquid possum desérere pinguédinem meam, qua et dii honorántur et hómines, et veníre, ut super ligna móvear?”. 10Dixerúntque ligna ad árborem ficum: “Veni et super nos regnum áccipe”. 11Quæ respóndit eis: “Numquid possum desérere dulcédinem meam fructúsque suavíssimos et ire, ut super cétera ligna móvear?”. 12Locúta quoque sunt ligna ad vitem: “Veni et ímpera nobis”. 13Quæ respóndit: “Numquid possum desérere vinum meum, quod lætíficat deos et hómines, et super ligna cétera commovéri?”. 14Dixerúntque ómnia ligna ad rhamnum: “Veni et ímpera super nos”. 15Quæ respóndit eis: “Si vere me regem vobis constitúitis, veníte et sub mea umbra requiéscite; sin autem non vultis, egrediátur ignis de rhamno et dévoret cedros Líbani!”. 19Si ergo recte et absque vítio egístis cum Ieróbbaal et domo eius hódie, lætámini in Abímelech, et ille lætétur in vobis. 20Sin autem pervérse, egrediátur ignis ex Abímelech et consúmat habitatóres Sichem et domum Mello, egrediatúrque ignis de viris Sichem et de domo Mello et dévoret Abímelech!».
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God’s people struggle to appoint a kingThe men of Israel said to Gideon, ‘Rule over us, you and your sons and your grandson, because you have rescued us from the power of Midian.’ But Gideon answered them, ‘It is not I who shall rule over you, nor my son; the Lord must be your lord.’
Gideon had seventy sons begotten by him, for he had many wives. His concubine, who lived in Shechem, bore him a son too, whom he called Abimelech. Gideon son of Joash was blessed in his old age; he died, and was buried in the tomb of Joash his father, at Ophrah of Abiezer.
Abimelech son of Jerubbaal came to his mother’s brothers at Shechem and said to them and the whole clan of his mother’s family, ‘Please put this question to the leading men of Shechem: Which is better for you, to be ruled by seventy – I mean all the sons of Jerubbaal – or to be ruled by one? Remind yourselves also that I am your own flesh and blood.’ His mother’s brothers spoke of him to all the leading men of Shechem in these terms, and their hearts inclined towards Abimelech, for they told themselves, ‘He is our brother.’ So they gave him seventy shekels of silver from the temple of Baal-berith, and with this Abimelech paid worthless scoundrels to follow him. Then he went to his father’s house at Ophrah and murdered his brothers, the seventy sons of Jerubbaal, on the selfsame stone. Only the youngest son of Jerubbaal escaped, for he had gone into hiding; this was Jotham. Then all the leading men of Shechem and all Beth-millo gathered, and proclaimed Abimelech king by the terebinth of the pillar at Shechem.
News of this was brought to Jotham. He came and stood on the top of Mount Gerizim and shouted aloud for them to hear:
‘Hear me, leaders of Shechem,
that God may also hear you!
‘One day the trees went out
to anoint a king to rule over them.
They said to the olive tree, “Be our king!”
‘The olive tree answered them,
“Must I forego my oil
which gives honour to gods and men,
to stand swaying above the trees?”
‘Then the trees said to the fig tree,
“Come now, you be our king!”
‘The fig tree answered them,
“Must I forego my sweetness,
forego my excellent fruit,
to stand swaying above the trees?”
‘Then the trees said to the vine,
“Come now, you be our king!”
‘The vine answered them,
“Must I forego my wine
which cheers the heart of gods and men,
to stand swaying above the trees?”
‘Then all the trees said to the thorn bush,
“Come now, you be our king!”
‘And the thorn bush answered the trees,
“If in all good faith you anoint me king to reign over you,
then come and shelter in my shade.
If not, fire will come from the thorn bush
and devour the cedars of Lebanon.”
‘If, I say, you have acted in sincerity and good faith towards Jerubbaal and his family, then may Abimelech be your joy and may you be his. If not, may fire come out of Abimelech and devour the leading men of Shechem and Beth-millo, and fire come out of the leading men of Shechem and Beth-millo to devour Abimelech.’
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℟. Non dominábor vestri, nec dominábitur in vos fílius meus;* Dominábitur Dóminus.
℣. Sedénti super thronum et Agno benedíctio et honor et glória et potéstas in sǽcula sæculórum.* Dominábitur.
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℟. I will not rule over you, neither will my son rule over you:* the Lord himself will rule over you.
℣. To him who sits upon the throne and to the Lamb be blessing and honour, glory and might for ever and ever.* The Lord himself will rule over you.
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Post subsidium cibi petitur et venia delictiProcedénte oratióne postulámus et dícimus: Panem nostrum cotidiánum da nobis hódie. Quod potest et spiritáliter et simplíciter intéllegi, quia et utérque intelléctus utilitáte divína próficit ad salútem. Nam panis vitæ Christus est, et panis hic ómnium non est, sed noster est. Et quómodo dícimus Pater noster, quia intellegéntium et credéntium Pater est, sic et panem nostrum vocámus, quia Christus eórum qui corpus eius contíngimus panis est.
Hunc autem panem dari nobis cotídie postulámus ne qui in Christo sumus et eucharístiam eius cotídie ad cibum salútis accípimus, intercedénte áliquo gravióre delícto, dum absténti et non communicántes a cælésti pane prohibémur, a Christi córpore separémur, ipso prædicánte et dicénte: Ego sum panis vitæ, qui de cælo descéndi. Si qui éderit de meo pane, vivet in ætérnum. Panem autem quem ego dédero, caro mea est pro sǽculi vita.
Quando ergo dicit in ætérnum vívere si qui éderint de eius pane, ut maniféstum est eos vívere, qui corpus eius attíngunt et eucharístiam iure communicatiónis accípiunt, ita contra timéndum est et orándum, ne dum quis absténtus separátur a Christi córpore, procul remáneat a salúte, comminánte ipso et dicénte: Nisi edéritis carnem Fílii hóminis et bibéritis sánguinem eius, non habébitis vitam in vobis. Et ídeo panem nostrum, id est Christum, dari nobis cotídie pétimus, ut qui in Christo manémus et vívimus, a sanctificatióne eius et córpore non recedámus.
Post hæc et pro peccátis nostris precámur dicéntes: Et remítte débita nostra, sicut et nos remíttimus debitóribus nostris. Post subsídium cibi pétitur et vénia delícti.
Quam necessário autem, quam providénter et salúbriter admonémur quod peccatóres sumus, qui pro peccátis rogáre compéllimur, ut dum indulgéntia de Deo pétitur, consciéntiæ suæ ánimus recordétur! ne quis sibi quasi ínnocens pláceat et se extolléndo plus péreat, instrúitur et docétur peccáre se cotídie, dum cotídie pro peccátis iubétur oráre.
Sic dénique et Ioánnes in epístola sua monet dicens: Si dixérimus quia peccátum non habémus, nos ipsos decípimus, et véritas in nobis non est. Si autem conféssi fuérimus peccáta nostra, fidélis et iustus est Dóminus, qui nobis peccáta dimíttat. In epístola sua utrúmque compléxus est, quod et rogáre pro peccátis debeámus et impetrémus indulgéntiam cum rogámus. Ideo et fidélem dixit Dóminum, ad dimitténda peccáta fidem pollicitatiónis suæ reservántem, quia qui oráre nos pro débitis et peccátis dócuit, patérnam misericórdiam promísit et véniam secutúram.
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After the support of bread, we ask for the forgiveness of sinsAs the prayer continues, we ask Give us this day our daily bread. This can be understood both spiritually and literally, because either way of understanding is rich in divine usefulness to our salvation. For Christ is the bread of life, and this bread does not belong to anyone at all, but to us. And so, just as we say Our Father, because he is the father of those who understand and believe, so also we call it our bread, because Christ is the bread of us who come into contact with his body.
We ask that this bread should be given to us daily, that we who are in Christ and daily receive the Eucharist as the food of salvation may not be prevented, by the interposition of some heinous sin, from partaking of the heavenly bread and be separated from Christ’s body, for as he says: I am the bread of life which came down from heaven. If anyone eats of my bread, he will live for ever; and the bread I shall give is my flesh, for the life of the world.
So when he says that whoever eats of his bread will live for ever; and as it is clear that those are indeed living who partake of his body and, having the right of communion, receive the Eucharist, so, on the other hand, we must fear and pray lest anyone should be kept at a distance from salvation who, being withheld from communion, remains separate from Christ’s body. For he has given us this warning: Unless you eat the flesh of the Son of Man and drink his blood, you will have no life in you. And therefore we ask that our bread – that is, Christ – may be given to us daily, so that we who live in Christ may not depart from his sanctification and his body.
After this we entreat for our sins, saying Forgive us our debts, as we forgive our debtors. After the supply of food, pardon of sin is also asked for.
How necessary, how provident, how salutary are we reminded that we are sinners, since we have to beg for forgiveness, and while we ask for God’s pardon, we are reminded of our own consciousness of guilt! Just in case anyone should think himself innocent and, by thus exalting himself, should more utterly perish, he is taught and instructed that he sins every day, since he is commanded to pray daily for forgiveness.
This is what John warns us in his epistle: If we say that we have no sin, we deceive ourselves and the truth is not in us; but if we confess our sins, the Lord is faithful and just and will forgive us. In his epistle he combines two things, both that we ought to beg for mercy because of our sins and that we will receive forgiveness when we ask for it. This is why he says that the Lord is faithful to forgive sins, keeping faith with what he promised; because he who taught us to pray for our debts and sins has promised that his fatherly mercy and pardon will follow.
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℟. In te, Dómine, sperávi, non confúndar in ætérnum. Quóniam fortitúdo mea et refúgium meum es tu* Et propter nomen tuum dedúces me et pasces me.
℣. Vide humilitátem meam et labórem meum et dimítte univérsa delícta mea.* Et propter.
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℟. In you, O Lord, I take refuge, let me never be put to shame, for you are my rock, my stronghold.* For your name’s sake, lead me and guide me.
℣. See my affliction and my toil and take all my sins away.* For your name’s sake, lead me and guide me.
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Oremus.
Deus, in te sperántium fortitúdo, invocatiónibus nostris adésto propítius et, quia sine te nihil potest mortális infírmitas, grátiæ tuæ præsta semper auxílium, ut in exsequéndis mandátis tuis et voluntáte tibi et actióne placeámus.
Per Dóminum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
per ómnia sǽcula sæculórum.
Amen.
| Let us pray.
Lord God, strength of those who hope in you,
support us in our prayer:
because we are weak and can do nothing without you,
give us always the help of your grace
so that, in fulfilling your commandments,
we may please you in all we desire and do.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
Amen.
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Benedicámus Dómino.
– Deo grátias.
| Let us praise the Lord.
– Thanks be to God.
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The psalms and canticles here are our own translation from the Latin. The Grail translation of the psalms, which is used liturgically in most of the English-speaking world, cannot be displayed on the Web for copyright reasons. The Universalis apps and programs do contain the Grail translation of the psalms.
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