1. Psalm 108, which has just been presented to us, is part of the sequence of Psalms in the Liturgy of Lauds, the topic of our catechesis. It has a characteristic which at first sight is surprising: it is merely composed of two pre-existing psalm fragments fused together, one from Psalm 57 (vv. 8-12) and the other from Psalm 60 (vv. 7-14). The first fragment is reminiscent of a hymn, the second seems to be a supplication but includes a divine oracle which instils serenity and trust in the person praying.
1. We have just heard the first part of Psalm 144. It appears to be a royal hymn, interwoven with other biblical texts so as to give life to a new prayerful composition (cf. Ps 8: 5; 18: 8-15; 33: 2-3; 39: 6-7). The Davidic sovereign himself, speaking in the first person, recognizes the divine origin of his success.
1. The Canticle that has just been proclaimed is part of the Greek text of the Book of Daniel, presented as a fervent and sincere supplication raised to the Lord. It is the voice of Israel, experiencing the harsh trial of exile and of the diaspora among the peoples. Indeed, it is an Israelite, Azariah, who intones the Canticle, set in the Babylonian panorama at the time of the exile of Israel after the destruction of Jerusalem by King Nebuchadnezzar.
1. After the two catecheses on the meaning of the Easter celebrations, let us return to our reflection on the Liturgy of Lauds. For Tuesday of the Fourth Week it offers us Psalm 101, which we have just heard.
1. During these days of the Octave of Easter, there is great rejoicing throughout the Church for the resurrection of Christ. After suffering his passion and death on the Cross, he now lives for ever and death has no more power over him.
1. Tomorrow afternoon, with the Holy Mass of the Lord's Supper, begins the Easter Triduum, the fulcrum of the liturgical year. In these days, the Church is gathered in silent recollection, praying and meditating on the mystery of the passion, death and Resurrection of the Lord.
1. The Liturgy of Lauds, whose development we are following in our catecheses, presents to us the first part of Psalm 134  which we have just heard the choir sing. The text reveals a closely-packed series of allusions to other biblical passages, and it seems to be pervaded by an Easter atmosphere. Not for nothing has the Judaic tradition linked our Psalm to the next one, Psalm 135 , considering the whole as the "Great Hallel", the solemn, festive praise to be raised to the Lord at Easter.
1. In the Book that bears the Prophet Isaiah's name, scholars have identified various voices all of which are placed under the patronage of this great prophet who lived in the eighth century B.C. This is the case with the vigorous hymn of joy and victory that has just been proclaimed as part of theLiturgy of Lauds of the Fourth Week. Exegetes refer to it as the so-called "Second Isaiah", a prophet who lived in the sixth century B.C., at the time of the return of the Hebrews from the Babylonian Exile. The hymn begins with an appeal to "sing to the Lord a new song" (cf. Is 42: 10), as in other Psalms (cf. 95: 1 and 97: 1).