Showing posts with label Sunday. Show all posts
Showing posts with label Sunday. Show all posts

Thursday, April 16, 2020

Psalm 25: Overview

Psalm 25 is said on Sundays at Matins in the Benedictine Office., but its most familiar verse comes from the use of verses 6-12 in the Ordinary of the Mass, at the lavabo.

St Alphonsus Liguori summarised it as follows:
This psalm teaches all those that are unjustly persecuted what virtues they should practise during their trial. Moreover, it makes and explains in detail what are the dispositions with which we should approach the altar, whether to communicate or to offer the holy Sacrifice.
 Psalm 25
Vulgate
Douay-Rheims
In finem. Psalmus David.
Unto the end, a psalm for David
Júdica me, Dómine, quóniam ego in innocéntia mea ingréssus sum: * et in Dómino sperans non infirmábor
Judge me, O Lord, for I have walked in my innocence: and I have put my trust in the Lord, and shall not be weakened.
Proba me, Dómine, et tenta me: * ure renes meos et cor meum.
Prove me, O Lord, and try me; burn my reins and my heart.
Quóniam misericórdia tua ante óculos meos est: * et complácui in veritáte tua.
For your mercy is before my eyes; and I am well pleased with your truth.
Non sedi cum concílio vanitátis: * et cum iníqua geréntibus non introíbo.
I have not sat with the council of vanity: neither will I go in with the doers of unjust things.
Odívi ecclésiam malignántium: * et cum ímpiis non sedébo.
I have hated the assembly of the malignant; and with the wicked I will not sit.
Lavábo inter innocéntes manus meas: * et circúmdabo altáre tuum, Dómine.
I will wash my hands among the innocent; and will compass your altar, O Lord:
Ut áudiam vocem laudis: * et enárrem univérsa mirabília tua.
That I may hear the voice of your praise: and tell of all your wondrous works.
Dómine, diléxi decórem domus tuæ: * et locum habitatiónis glóriæ tuæ.
I have loved, O Lord, the beauty of your house; and the place where your glory dwells.
Ne perdas cum ímpiis, Deus, ánimam meam, * et cum viris sánguinum vitam meam.
Take not away my soul, O God, with the wicked: nor my life with bloody men:
In quorum mánibus iniquitátes sunt: * déxtera eórum repléta est munéribus.
In whose hands are iniquities: their right hand is filled with gifts.
Ego autem in innocéntia mea ingréssus sum: * rédime me, et miserére mei.
But as for me, I have walked in my innocence: redeem me, and have mercy on me.
Pes meus stetit in dirécto: * in ecclésiis benedícam te, Dómine
My foot has stood in the direct way: in the churches I will bless you, O Lord.

Scriptural and liturgical uses of the psalm

NT references
Mt 27:34 (6)
RB cursus
Sunday Matins
Monastic/(Roman) feasts etc
Sunday Matins (Post Tridentine: Wednesday Prime)
Roman post 1911
1911-62: Wednesday Prime . 1970:
Mass propers (EF)
Ordinary of the Mass (6-12);
Lent 2 Monday, IN (1, 11-12);
Passion Wednesday, CO (6-7)

Wednesday, March 4, 2020

Psalm 27 - Overview

Just to continue my process of putting at least marker post for each psalm, including information on its liturgical uses, some brief notes on Psalm 27, which is said at Sunday Matins in the Benedictine office, presumably because of its references to the Resurrection, also the reason for its use in Matins of Easter Day.

St Augustine, in his commentary on it, suggested that this is the prayer of Christ himself in the Passion, predicting his Resurrection.

But as St Alphonsus Liguori commented, it is readily applicable to each of us:
David, in the midst of persecutions, implores the help of God, and foretells his triumph. There is not one among the faithful who cannot apply this psalm to himself in view of the temptations and perils of which his life here upon earth is so full.

The text of the psalm

Vulgate
Douay-Rheims
Psalmus ipsi David.
A psalm for David himself.

Ad te, Dómine, clamábo, Deus meus, ne síleas a me: * nequándo táceas a me, et assimilábor descendéntibus in lacum.
Unto you will I cry, O Lord: O my God, be not silent to me: lest if you be silent to me, I become like them that go down into the pit.
Exáudi, Dómine, vocem deprecatiónis meæ dum oro ad te: * dum extóllo manus meas ad templum sanctum tuum.
Hear, O Lord, the voice of my supplication, when I pray to you; when I lift up my hands to your holy temple.
Ne simul trahas me cum peccatóribus: * et cum operántibus iniquitátem ne perdas me.
Draw me not away together with the wicked; and with the workers of iniquity destroy me not:
Qui loquúntur pacem cum próximo suo, * mala autem in córdibus eórum.
Who speak peace with their neighbour, but evils are in their hearts.
Da illis secúndum ópera eórum, * et secúndum nequítiam adinventiónum ipsórum.
Give them according to their works, and according to the wickedness of their inventions.
Secúndum ópera mánuum eórum tríbue illis, * redde retributiónem eórum ipsis.
According to the works of their hands give to them: render to them their reward.
Quóniam non intellexérunt ópera Dómini, et in ópera mánuum eius * déstrues illos, et non ædificábis eos.
Because they have not understood the works of the Lord, and the operations of his hands: you shall destroy them, and shall not build them up.
Benedíctus Dóminus, * quóniam exaudívit vocem deprecatiónis meæ.
Blessed be the Lord, for he has heard the voice of my supplication.
Dóminus adiútor meus, et protéctor meus: * in ipso sperávit cor meum et adiútus sum.
The Lord is my helper and my protector: in him has my heart confided, and I have been helped
Et reflóruit caro mea: * et ex voluntáte mea confitébor ei.
And my flesh has flourished again, and with my will I will give praise to him.
Dóminus fortitúdo plebis suæ: * et protéctor salvatiónum Christi sui est.
The Lord is the strength of his people, and the protector of the salvation of his anointed.
Salvum fac pópulum tuum, Dómine, et bénedic hereditáti tuæ, * et rege eos, et extólle illos usque in ætérnum.
Save, O Lord, your people, and bless your inheritance: and rule them and exalt them forever.
Glória Patri, et Fílio, * et Spirítui Sancto.
Glory be to the Father, and to the Son, and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.
As it was in the beginning, is now, and ever shall be, world without end. Amen.



Scriptural and liturgical uses

NT references
Rev 2012ff; Rev 22:12 (5-6)
RB cursus
Sunday Matins II, 2
Monastic/(Roman) feasts etc
Easter
Roman pre 1911
Monday Matins
Roman post 1911
1911-62: Monday Terce . 1970:
Mass propers (EF)
Lent 2 Wednesday (1, 12);
Lent 3 Friday GR (1, 9);
PP 6, IN (1, 9, 12);
PP 11 (1, 9)

Saturday, March 4, 2017

The trials of Christ - Psalm 119 (Gradual Psalm No 1)

Coter Mocking of Christ
The first group of five Gradual psalms is offered devotionally for the souls in purgatory.

It invites us to remember that the dwellers in this world - and also those in purgatory - are still living in exile from our true home, and to cultivate a longing for our heavenly home.   It teaches us that a key step for our spiritual progress is to detach ourselves from earthly things and remember that our true hope is not the extension of this life, but to dwell in heaven.

The Gradual psalms are often conceptualised as representing each of the steps of the temple, steps on the staircase to the heavenly temple.  Cassiodorus summarises this first step as teaching us the "loathing of the world, after which there is haste to attain zeal for all the virtues".  A more positive way of putting it lies in the Gospel injunction to be in the world but not of it, to cultivate the realisation that our true home is heaven, and we must actively set out on the journey towards it (verse 5).

Psalm 119: Ad Dominum cum tribularer clamavi
Vulgate
Douay-Rheims
 Ad Dóminum cum tribulárer clamávi: * et exaudívit me.
In my trouble I cried to the Lord: and he heard me.
2  Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa.
2 O Lord, deliver my soul from wicked lips, and a deceitful tongue.
3  Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam?
3 What shall be given to you, or what shall be added to you, to a deceitful tongue?
4  Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis
4 The sharp arrows of the mighty, with coals that lay waste.
5  Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus Cedar: * multum íncola fuit ánima mea.
5 Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: 6 My soul has been long a sojourner.
6  Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis.
7 With them that hated peace I was peaceable: when I spoke to them they fought against me without cause.

Liturgical context

The first of the Gradual psalms, Psalm 119 features in many different liturgical contexts.  In the older forms of the Roman Office it is said on Monday at Vespers.  It is used in the Vespers of the Office of the Dead.  And it is said at Vespers during the Sacred Triduum.

NT references
-
RB cursus
Terce during the week+AN 1824 (v1)
Monastic feasts etc
Gradual Psalms;
Vespers of Triduum
Vespers of the Office of the Dead;
Vespers of female saints
LOOL Terce
AN 2356 92); 2008 (7)
Responsories
-
Roman pre 1911
Monday Vespers
Roman post 1911
1911-62: Monday Vespers . 1970:
Mass propers (EF)
Lent 2 Friday, GR (1-2);
Post-Pentecost 2, GR (1-2)



In the Benedictine Office it is the first psalm of Terce from Tuesday to Saturday.  Why that hour?  In St John's Gospel, Terce, the third hour, is associated with Christ's appearances before Herod and Pilate; he ascends the cross at around the sixth hour: St Augustine tells us that at the third hour, the crowd crucified Jesus with their tongues, as they called out their condemnations.

There are several Patristic references to these events as the reason for prayer at the third hour, and I think a strong case can be made that St Benedict's psalm selection is intended to give the hour a programmatic focus.

On Sunday after all, the sections of Psalm 118 set for Terce also provide extensive references to 'the snares of sinners' and the 'malice of evil men', and to the humbling of the speaker; in the first stanza of the hour, the speaker says he 'stands unafraid to observe your commandments'.  And the final stanza set for Sunday Terce refers to 'the place of my pilgrimage', making a nice link to this psalm's decision to set out on the journey.

Monday Terce similarly echoes these sentiments: the speaker states that 'the wicked are laying snares for me'; it refers again to those lying tongues, saying, 'All the sinners of the world I regard as liars'.  Above all, it includes the 'Suscipe' verse used in the monastic profession ceremony, where the monk agrees to 'share by patience in the sufferings of Christ' (Prologue to the Rule of St Benedict).

In the world but not of it

In this light, the psalm has an ongoing relevance to us: each time we say it, we are invited to start afresh on our pilgrimage towards our true home.  It also reminds us to keep Christ in front of us as our model of humility in conducting ourselves in the face of our enemies and those who surround us in a world increasingly hostile to the faith.

Patrick Reardon, in Christ in the Psalms (Consiliar Press, 2011), suggests that 1 Peter is essentially a commentary on this psalm.  Addressed to the dispersed 'exile' Christians, St Peter calls the members of the Church 'sojourners'  - strangers and pilgrims - in this world (1:1; 1:6; 2:11) who must endure the reproaches of outsiders, silencing them with our good deeds (2:15).

St Peter urges us to return peace for enmity (verse 6), following the model of Christ:
"For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps.  Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly." (2:21-23)
But my current favourite take on the psalm is that of Josh Moody in his book Journey to Joy The psalms of Ascent (Crossway, 2013).  He is a protestant writer, and his take on it doesn't make much allusion to the tradition.

But I think he captures the sense of the psalm very nicely when he discusses the profound effects on us of that lying tongue: when people say things that are unkind, nasty and untrue about us our wounds can be just as real as a physical wound, particularly when we encounter that funny change in atmosphere when you walk into a room, that subtle change in attitude that results from slander being spread about us.  He sees in the psalm the sense of helplessness we feel when we don't know exactly what has been said, or how to counter it.

Moody's solution to that feeling of being trapped, of not knowing how to get out of the box is to suggest that we pray; tell our pain to God using this psalm and place ourselves in his hands.  He points to the need for us to embark on 'the journey of  forgiveness'.

That is all helpful advice, but I think we should add to this that instead of trying to conform to the world's standards and expect justice and truth to prevail in this life, we have to accept the way of the Cross.  In the end, this life is but a short interval in the face of eternity, and the only journey that really counts is the journey towards the heavenly Jerusalem.

We should always remember that we are never truly alone on this journey.  We are following in the footsteps of Christ as we make this spiritual ascent, and aided by the grace flowing from his sacred wounds.   And through our prayers we bring with us the souls in purgatory, who in turn will pray for us once they reach the promised land.





I've previously provided notes on this psalm in the context of the Office of the Dead.

You can also find more detailed notes on it through the following links:

Introduction to Psalm 119
Notes on the verses

Or, you can go on to Psalm 120.

Sunday, October 23, 2016

Psalm 62 - Watching at the break of day




Psalm 62 - Sunday Lauds
Vulgate
Douay-Rheims
Psalmus David, cum esset in deserto Idumææ.
A psalm of David while he was in the desert of Edom.
1 Deus, Deus meus, * ad te de luce vígilo.
O my God, to you do I watch at break of day.
2  Sitívit in te ánima mea, * quam multiplíciter tibi caro mea.
For you my soul has thirsted; for you my flesh, O how many ways!
3  In terra desérta, et ínvia, et inaquósa: * sic in sancto appárui tibi, ut vidérem virtútem tuam, et glóriam tuam
3 In a desert land, and where there is no way, and no water: so in the sanctuary have I come before you, to see your power and your glory.
4  Quóniam mélior est misericórdia tua super vitas: * lábia mea laudábunt te.
4 For your mercy is better than lives: you my lips will praise.
5  Sic benedícam te in vita mea: * et in nómine tuo levábo manus meas.
5 Thus will I bless you all my life long: and in your name I will lift up my hands.
6  Sicut ádipe et pinguédine repleátur ánima mea: * et lábiis exsultatiónis laudábit os meum.
6 Let my soul be filled as with marrow and fatness: and my mouth shall praise you with joyful lips.
7  Si memor fui tui super stratum meum, in matutínis meditábor in te: * quia fuísti adjútor meus.
7 If I have remembered you upon my bed, I will meditate on you in the morning: 8 Because you have been my helper.
8  Et in velaménto alárum tuárum exsultábo, adhæsit ánima mea post te: * me suscépit déxtera tua.
And I will rejoice under the covert of your wings9 My soul has stuck close to you: your right hand has received me.
9  Ipsi vero in vanum quæsiérunt ánimam meam, introíbunt in inferióra terræ: * tradéntur in manus gládii, partes vúlpium erunt.
10 But they have fought my soul in vain, they shall go into the lower parts of the earth: 11 They shall be delivered into the hands of the sword, they shall be the portions of foxes.
10  Rex vero lætábitur in Deo, laudabúntur omnes qui jurant in eo: * quia obstrúctum est os loquéntium iníqua.
12 But the king shall rejoice in God, all they shall be praised that swear by him: because the mouth is stopped of them that speak wicked things.

The second variable psalm of Sunday Lauds, Psalm 62, is often regarded as the quintessential Lauds hymn due in particular to its opening line - in many other forms of the Office including the Roman it is (or was) said every day at this hour.

One of the puzzles about its place in St Benedict's Office though, is why it is placed after Psalm 117 rather than before it.  One possibility perhaps is that its imagery provides horizontal links to the other second variable psalms of Lauds.  In particular, the image of God protecting us with his wings also occurs in Psalms 35 and 56, and it contains a reference to at least one of the elements alluded to in all but one of these psalms, namely truth and mercy.

St Augustine provides a nice commentary on the title of the psalm that I think nicely captures the essence of the psalm:
This psalm has the title, For David himself, when he was in the desert of Idumæa. By the name of Idumæa is understood this world. For Idumæa was a certain nation of men going astray, where idols were worshipped. 
In no good sense is put this Idumæa. If not in a good sense it is put, it must be understood that this life, wherein we suffer so great toils, and wherein to so great necessities we are made subject, by the name of Idumæa is signified. Even here is a desert where there is much thirst, and you are to hear the voice of One now thirsting in the desert. 
But if we acknowledge ourselves as thirsting, we shall acknowledge ourselves as drinking also. For he that thirsts in this world, in the world to come shall be satisfied, according to the Lord's saying, Blessed are they that hunger and thirst after righteousness, for the same shall be satisfied. 
Therefore in this world we ought not to love fullness. Here we must thirst, in another place we shall be filled. But now in order that we may not faint in this desert, He sprinkles upon us the dew of His word, and leaves us not utterly to dry up, so that there should not be in our case any seeking of us again, but that we may so thirst as that we may drink. But in order that we may drink, with somewhat of His Grace we are sprinkled: nevertheless we thirst. And what says our soul to God?
You can find my previous notes on this psalm here and the next part in this series here.

Scriptural and liturgical uses of the psalm


Jn 19:28 (2); Eph 4: 9 (9); Rom 3:19 (10)
RB cursus
Sunday Lauds
Monastic feasts etc
Festal Lauds; All Souls/Lauds of Dead
Roman pre 1911
Daily at Lauds
Roman post 1911
1911-62:  Sunday Lauds. 1970: Sunday MP omitting vv1-0-12
Mass propers (EF)
Eastertide 2, OF 1, 5:





Sunday, October 16, 2016

Psalm 117 - Christ and the day


Christ, the Ancient of Days
Ancient of days icon: see Daniel 7:13-14


 Psalm 117: Sunday Lauds
Vulgate
Douay-Rheims
Alleluja.
 Alleluia.
Confitémini Dómino quóniam bonus: * quóniam in sæculum misericórdia ejus.
Give praise to the Lord, for he is good: for his mercy endures for ever.
2  Dicat nunc Israël quóniam bonus: * quóniam in sæculum misericórdia ejus.
2 Let Israel now say, that he is good: that his mercy endures for ever.
3  Dicat nunc domus Aaron: * quóniam in sæculum misericórdia ejus.
3 Let the house of Aaron now say, that his mercy endures for ever.
4  Dicant nunc qui timent Dóminum: * quóniam in sæculum misericórdia ejus.
4 Let them that fear the Lord now say, that his mercy endures for ever.
5  De tribulatióne invocávi Dóminum: * et exaudívit me in latitúdine Dóminus.
5 In my trouble I called upon the Lord: and the Lord heard me, and enlarged me.
6  Dóminus mihi adjútor: * non timébo quid fáciat mihi homo.
6 The Lord is my helper: I will not fear what man can do unto me.
7  Dóminus mihi adjútor: * et ego despíciam inimícos meos.
7 The Lord is my helper: and I will look over my enemies.
8  Bonum est confídere in Dómino: * quam confídere in hómine.
8 It is good to confide in the Lord, rather than to have confidence in man.
9  Bonum est speráre in Dómino: * quam speráre in princípibus.
9 It is good to trust in the Lord, rather than to trust in princes.
10  Omnes Gentes circuiérunt me: * et in nómine Dómini quia ultus sum in eos.
10 All nations compassed me about; and, in the name of the Lord I have been revenged on them.
11  Circumdántes circumdedérunt me: * et in nómine Dómini quia ultus sum in eos.
11 Surrounding me they compassed me about: and in the name of the Lord I have been revenged on them.
12  Circumdedérunt me sicut apes, et exarsérunt sicut ignis in spinis: * et in nómine Dómini quia ultus sum in eos.
12 They surrounded me like bees, and they burned like fire among thorns: and in the name of the Lord I was revenged on them.
13  Impúlsus evérsus sum ut cáderem: * et Dóminus suscépit me.
13 Being pushed I was overturned that I might fall: but the Lord supported me.
14  Fortitúdo mea, et laus mea Dóminus: * et factus est mihi in salútem.
14 The Lord is my strength and my praise: and he has become my salvation.
15  Vox exsultatiónis, et salútis: * in tabernáculis justórum.
15 The voice of rejoicing and of salvation is in the tabernacles of the just.
16  Déxtera Dómini fecit virtútem: déxtera Dómini exaltávit me, * déxtera Dómini fecit virtútem.
16 The right hand of the Lord has wrought strength: the right hand of the Lord has exalted me: the right hand of the Lord has wrought strength.
17  Non móriar, sed vivam: * et narrábo ópera Dómini.
17 I shall not die, but live: and shall declare the works of the Lord.
18  Castígans castigávit me Dóminus: * et morti non trádidit me.
18 The Lord chastising has chastised me: but he has not delivered me over to death.
19  Aperíte mihi portas justítiæ, ingréssus in eas confitébor Dómino: * hæc porta Dómini, justi intrábunt in eam.
19 Open to me the gates of justice: I will go in to them, and give praise to the Lord 20 This is the gate of the Lord, the just shall enter into it.
20  Confitébor tibi quóniam exaudísti me: * et factus es mihi in salútem.
21 I will give glory to you because you have heard me: and have become my salvation.
21  Lápidem, quem reprobavérunt ædificántes: * hic factus est in caput ánguli.
22 The stone which the builders rejected; the same has become the head of the corner.
22  A Dómino factum est istud: * et est mirábile in óculis nostris.
23 This is the Lord's doing, and it is wonderful in our eyes.
23  Hæc est dies, quam fecit Dóminus: * exsultémus et lætémur in ea.
24 This is the day which the Lord has made: let us be glad and rejoice therein.
24  O Dómine, salvum me fac, O Dómine, bene prosperáre: * benedíctus qui venit in nómine Dómini.
25 O Lord, save me: O Lord, give good success. 26 Blessed be he that comes in the name of the Lord.
25  Benedíximus vobis de domo Dómini: * Deus Dóminus, et illúxit nobis.
We have blessed you out of the house of the Lord. 27 The Lord is God, and he has shone upon us.
26  Constitúite diem solémnem in condénsis, * usque ad cornu altáris.
Appoint a solemn day, with shady boughs, even to the horn of the altar.
27  Deus meus es tu, et confitébor tibi: * Deus meus es tu, et exaltábo te.
28 You are my God, and I will praise you: you are my God, and I will exalt you.
28  Confitébor tibi quóniam exaudísti me: * et factus es mihi in salútem.
I will praise you, because you have heard me, and have become my salvation.
29  Confitémini Dómino quóniam bonus: * quóniam in sæculum misericórdia ejus.
29 O praise the Lord, for he is good: for his mercy endures for ever.

Psalm 117 is the last of the 'Hallel' psalms sung on major feasts in the Jewish liturgy, it contains a number of key verses that Our Lord made clear applied to him, above all verse 22.

The reasons for its use on Sunday are fairly clear cut: Fr Pius Pasch's early twentieth century breviary commentary, for example, says:
Festival hymn. In this psalm, a celebrated liturgical hymn of the ancient synagogue (also a thanksgiving hymn on the feast of Tabernacles), we sing our Easter joy occasioned by the Resurrection of our Lord and our own spiritual resurrection in him.
It has some very clear links to the traditional canticle of the day as well (which I'll go into a little more below).

In the earlier version of the Roman Office from which St Benedict may have borrowed, though, Psalm 117 was probably said at Prime rather than Lauds.  If this was the case, why did he shift it to Lauds, particularly given its lack of overt references to dawn and the morning?

Christ the true day

One possibility seems to me to be the reference to Christ as the day (latin: dies, diei) in verse 24.

Christ as the day was a favourite theme of the Fathers.  St Cyprian's instruction on prayer for example, include the following:
But for us, beloved brethren, besides the hours of prayer observed of old, both the times and the sacraments have now increased in number. For we must also pray in the morning, that the Lord's resurrection may be celebrated by morning prayer. 
And this formerly the Holy Spirit pointed out in the Psalms, saying, My King, and my God, because unto You will I cry; O Lord, in the morning shall You hear my voice; in the morning will I stand before You, and will look up to You. And again, the Lord speaks by the mouth of the prophet: Early in the morning shall they watch for me, saying, Let us go, and return unto the Lord our God... 
Moreover, the Holy Spirit in the Psalms manifests that Christ is called the day. The stone, says He, which the builders rejected, has become the head of the corner. This is the Lord's doing; and it is marvellous in our eyes. This is the day which the Lord has made; let us walk and rejoice in it. 
Also the prophet Malachi testifies that He is called the Sun, when he says, But to you that fear the name of the Lord shall the Sun of righteousness arise, and there is healing in His wings. But if in the Holy Scriptures the true sun and the true day is Christ, there is no hour excepted for Christians wherein God ought not frequently and always to be worshipped; so that we who are in Christ— that is, in the true Sun and the true Day— should be instant throughout the entire day in petitions, and should pray; and when, by the law of the world, the revolving night, recurring in its alternate changes, succeeds, there can be no harm arising from the darkness of night to those who pray, because the children of light have the day even in the night. For when is he without light who has light in his heart? Or when has not he the sun and the day, whose Sun and Day is Christ?
The references to dawn and morning light in many of the psalms of Lauds then, were not just selected for their references to morning prayer, but perhaps on the basis that they were seen by the Fathers as containing references to the Resurrection, the true day of the world.

And on this basis, one of the key themes reflected in several of the first variable psalms each day is the reference to entering heaven to praise God in verses 19-20:
Open to me the gates of justice: I will go in to them, and give praise to the Lord This is the gate of the Lord, the just shall enter into it.
As we shall see this week, all of the first variable psalms of Lauds contain similar references - it is most explicit in Psalms 5, 42 and 75.

The key themes of the psalm

Cassiodorus summarises the structure of the psalm as follows:
The faithful people are freed from the bonds of sins, and in the first section they offer a general exhortation that each of us should confess to the Lord, for they have gained a hearing in afflictions, and have proclaimed that no man whatsoever is to be held in fear. 
In the second part they say that we must have confidence in the Lord alone, through whom they know that they have escaped the enmity of the Gentiles, and have attained the remedies of a truly genuine life. 
In the third section they say that the gates of justice are to be opened; they speak there also of the Cornerstone which is Christ the Saviour. 
In the fourth, they persuade the other Christians that they must crowd the Lord's halls in shared joy and sweet delight at the coming of the holy incarnation.
Latin word study: confess and praise the Lord

This psalm has lots of litany-esq repetitions, making it easier to memorise, so let me first point out a few key words in the opening litany section

Confitemini, the opening word of this psalm is actually quite key to the themes of Lauds I think.  The word literally means let us confess, and comes from the same verb used in confession of sins, viz confiteor, fessus sum, eri.  It has both a positive connotation (to praise, give thanks) and a negative one (to confess, acknowledge one's guilt), and both are implied here and throughout this series of psalms I think.

In fact Daniel 3 (from whence the Sunday canticle, the Benedicite cometh, another reason, presumably for the shift of the psalm to Lauds) provides the phrase spelt out in exactly that way:

 [89] Confitemini Domino, quoniam bonus: quoniam in saeculum misericordia ejus. [90] Benedicite, omnes religiosi, Domino Deo deorum: laudate et confitemini ei, quia in omnia saecula misericordia ejus.

 [89] O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever. [90] O all ye religious, bless the Lord the God of gods: praise him and give him thanks, because his mercy endureth for ever and ever.

In the pslams that follow, this theme is, I think expanded in this way: God confronts us with the truth (veritas, veritatis) about ourselves which we must acknowledge and ask for his mercy (misericordia -ae); those who refuse to do that will be subject to his justice (justitia).

It's the same key theme as in Psalm 129 (Tuesday Vespers):

3  Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit?
3 If you, O Lord, will mark iniquities: Lord, who shall stand it.
4  Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine.
4 For with you there is merciful forgiveness: and by reason of your law, I have waited for you, O Lord.
7  Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.


So make that key refrain your own:

Confitémini Dómino quóniam bonus:
Dicat nunc Israël (the Church) quóniam bonus:
 Dicat nunc domus Aaron (the priests):
Dicant nunc qui timent Dóminum (the faithful):
quóniam in sæculum misericórdia ejus.

Scriptural and liturgical uses

NT references
Rom 8:31,
Heb 13:6 (v6);
Lk 1:51 (v16);
Rev 22:14 (v19);
Jn 10:9 (v20);
Mt 21:42,
Acts 4:11,
1 Cor 3:11,
Eph 2:20,
1Pet 2:4-7 (v21);
Mt21: 9-14, 23-39 (v24)
RB cursus
Sunday Lauds
Feasts, antiphons etc
AN: 3297 (5); 1745 (5); 1809 (11);
3289, 3290, 5509 (15);3577 (v22-3); 2997
(v24); 4024 (25); 4117 (25-6); 2175(28)
Roman pre 1911
Sunday Prime
Roman post 1911
1911-62: Lauds II . 1970:
Responsories
Epiphanytide Friday v28; 6073, 6799 (v24, Haec dies)
Mass propers (EF)
Nativity Aurora GR (23, 26, 27)
Lent 2 TR (v1=105)
Lent 3 Tues OF (16-17);
Lent 4 Friday GR (8-9);
Passion I OF (17, ),
Maundy Thurs OF (16-17);
Easter Vigil AL (1);
Easter Day GR (1, 23),
Easter Mon GR (2, 24)
Easter Tues IN v(1),GR (24,3)
Easter Wed GR (24, 16)
Easter Thurs GR (23,21,22);
Easter Fri GR (23, 24-5);
Easter Sat AL 23, OF 24-25;
Eastertide 4 AL (16);
PP14 GR (8-9).
Finding holy Cross May 3: OF (5,6, 16, 17)

You can find some of my previous notes on this psalm here.

And you can find the next part in this series here.