02_VanWieringen_179_197 15/07/14 12:15 Pagina 194 194 A.L.H.M. VAN WIERINGEN peoples who deported God’s people into exile. The forgiveness, therefore, implies the end of the exile. The “I”-character is situated in verse 4, on the one hand, at the moment at which the transgressions belong to the past and, on the other hand, at the moment of being forgiven. Through this forgive- ness, the entire community arises. The Latin heading positions the psalm at this very pivotal point: it is a song for the community in exile at the very moment they are starting to return out of exile. The temple in verse 5 becomes the new temple, the second tem- ple, built after the Babylonian Exile. The fertile land in the second main unit is the Promised Land to which the deportees return. What about the theology of non-appropriation in the re-reading of Psalm 65(64) in the Vulgate? The return out of exile does not mean that entering the temple and the Land can be claimed auto- matically. Returning out of exile, there is no occasion for self-ap- propriation. The temple is mentioned using a modal expression, which indicates a wish. The real access to God’s promises occurs on the basis of being chosen by God. The land is fertile, but only because of God’s rains and the water canal. The wheat is not al- lowed to be called “our wheat” but remains “their wheat” (in the Vulgate: cibum illorum), the wheat of all those whom God grants to live in the Land. VII. The “I”-character and the liturgical use of Psalm 65 In the liturgy of the Roman rite, Psalm 65(64) has a specific place. It is the psalm of the introit of the funeral Mass. All the poetic verses (2-14) are allowed to be sung during the entrance of the liturgical cel- ebration; however, usually only the first couple of lines are sung 27. Once again, a new communicative context arises due to the re- reading of the psalm. In the liturgy, the transgressions and forgive- 27Because of the fact that, in the liturgy of the Roman rite, the Latin text, usually the Vulgate, but after the Second Vatican Council also the Neo-Vul- gate, a modern Bible translation in pre-Christian Latin, is used, the textual situation becomes even more complex for two reasons: a) the word “silence” in verse 2 is interpreted differently; b) the colometric structure of verses 2-3 in the Hebrew MT-text and in the Latin Vulgate-text are different (whereas the Neo-Vulgate offers a mixture, the Latin interpretation of the Vulgate con- tains the colometric structure of the MT).