Psalm 149: verses 4-6

Verses 4 to 7 of Psalm 149 explain the context for the 'new song' of the Church.

4	V	Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.
	NV	quia beneplacitum est Domino in populo suo, et honorabit mansuetos in salute.
	JH	Quia complacet sibi Dominus in populo suo ; exaltabit mansuetos in lesu.
		ὅτι εὐδοκεῖ κύριος ἐν λαῷ αὐτοῦ καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ

beneplacitus, a, um well-pleasing, agreeable, acceptable

populus, i, people; the chosen people. 

exalto, avi, atum, are  to exalt, i.e., to elevate in rank, power, dignity, or the like; to dignify

mansuetus, a, um  meek, mild, humble

salus, utis, the act of helping, saving; victory, temporal salvation; help, deliverance, safety, salvation.

DR	For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
Brenton	For the Lord takes pleasure in his people; and will exalt the meek with salvation.
MD	For the Lord delighteth in His people, He crowneth the humble with triumph
Cover	For the Lord hath pleasure in his people, and helpeth the meek-hearted.
Grail	For the Lord takes delight in his people. He crowns the poor with salvation.

Bellarmine explains why we should praise God, thanking him for our membership of the Church:

The reason for singing this new canticle is because the Lord hath been well pleased with his people, that is to say, loved them from eternity, from his own pure kindness, which good will of God is the foundation and primary source of all our blessings; for predestination, vocation, justification, glorifica­tion, all are owing to God's having been "well pleased with his people;" and, touching on this, the Lord himself said, "Fear not, little flock; for it hath pleased your Father to give you a king­dom." This good pleasure of God is frequently alluded to by St. Paul, and it justly forms the subject of the new canticle; "and he will exalt the meek unto salvation;" God not only resolved in his mind to deal thus kindly with his people, but he will carry it into immediate effect, because "he will exalt the meek unto salva­tion," he will exalt to the highest degree possible, to eternal hap­piness, his meek and humble people, as being true members of him who said, "I am meek and humble of heart."

  

5	V	Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.
	NV	Iubilent sancti in gloria, laetentur in cubilibus suis.
	JH	Exultabunt sancti in gloria : laudabunt in cubilibus suis.
		καυχήσονται ὅσιοι ἐν δόξῃ καὶ ἀγαλλιάσονται ἐπὶ τῶν κοιτῶν αὐτῶν

exsulto, avi, atum, are  to spring, leap, or jump up; to exult, to rejoice exceedingly

gloria, ae,  glory, honor, majesty

cubile, is, n. a bed, couch; a den, lair.

DR	The saints shall rejoice in glory: they shall be joyful in their beds.
Brenton	The saints shall rejoice in glory; and shall exult on their beds
Knox	In triumph let thy faithful servants rejoice, rejoice and take their rest.
Cover	Let the saints be joyful with glory; let them rejoice in their beds.
Grail	Let the faithful rejoice in their glory, shout for joy and take their rest.

There are two key words here that need to be explained.  First 'glory': what they are rejoicing in here is the glorified Christ, which we too will share in our own resurrection.  St Augustine distinguishes this from the false glory of this world, represented for us today in the culture of 'celebrity':

I would say somewhat important about the glory of the saints. For there is no one who loves not glory. But the glory of fools, popular glory as it is called, has snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the powers not only of their patrimony, but of their minds too. They scorn the poor, because the people shouts not that the poor should be given to, but the people do shout that the fighter with wild beasts be given to. When then no shout is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty....

The second key word here is beds.  St Augustine suggests that it means in the privacy of our hearts:

The saints shall exult in glory, they shall rejoice in their beds: not in theatres, or amphitheatres, or circuses, or follies, or market places, but in their chambers. What is, in their chambers? In their hearts. Hear the Apostle Paul exulting in his closet: For this is our glory, the testimony of our conscience. 2 Corinthians 1:12 

There is though, perhaps another key allusion here, as St Jerome points out, for the exultation of the saints here is of those living in a state of grace.  It perhaps stands in contrast to the bed of the penitent depicted in Psalm 6 as lying in a bed drenched with tears.

6	V	Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.
		αἱ ὑψώσεις τοῦ θεοῦ ἐν τῷ λάρυγγι αὐτῶν καὶ ῥομφαῖαι δίστομοι ἐν ταῖς χερσὶν αὐτῶν

For the two-edged sword see:  Neh 4:10; 2 Macc 15:27;

Heb 4:12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.

Rev 1: 16 - in his right hand he held seven stars, from his mouth issued a sharp two-edged sword, and his face was like the sun shining in full strength.

Rev 2:12 - "And to the angel of the church in Per'gamum write: `The words of him who has the sharp two-edged sword.

exsultatio, onis,  joy, rejoicing, exultation, praise

guttur, is, n., the throat

gladius, ii, m., a sword.

anceps, cipitis  two edged.

manus, us, hand

DR	The high praises of God shall be in their mouth: and two-edged swords in their hands:
Brenton	The high praises of God shall be in their throat, and two-edged swords in their hands
Cover	Let the praises of God be in their mouth, and a two-edged sword in their hands
Grail	Let the praise of God be on their lips and a two-edged sword in their hand,

This verse sets out the dual mission of the Christian: on the one praising God, on the other working to advance his kingdom in the world by spreading the Gospel.  The Fathers interpret the two-edged sword, in the light of Hebrews 4, as meaning Scripture.  Cassiodorus for example explains that:

...Earlier he said that the saints rejoice in their beds; now he says that the Lord's rejoicings are set in their throats, the sense being that they never cease to praise whether in thought or in tongue Him from whom they obtain eternal gifts. He also moves on to explain the power that they wield, with the words: And two-edged swords in their hands. The two-edged sword is the word of the Lord Saviour, of which Christ Himself says in the gospel: I have come not to send peace to the earth, but a sword? It is two-edged because it contains the two Testaments. First it separated Jews from Gentiles; subse­quently it segregated and cut off only the Christians from the entice­ments of the whole world. There is one sword, but two ways of cutting which He grants to the chosen peoples at various selected moments of time.

Vulgate	Douay-Rheims
Alleluja.
Cantáte Dómino cánticum novum: * laus ejus in ecclésia sanctórum.	Sing to the Lord a new canticle: let his praise be in the church of the saints.
2  Lætétur Israël in eo, qui fecit eum: * et fílii Sion exsúltent in rege suo.	2 Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
3  Laudent nomen ejus in choro: * in tympano, et psaltério psallant ei.	3 Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
4  Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.	4 For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
5  Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.	5 The saints shall rejoice in glory: they shall be joyful in their beds.
6  Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.	6 The high praises of God shall be in their mouth: and two-edged swords in their hands:
7  Ad faciéndam vindíctam in natiónibus: * increpatiónes in pópulis	7 To execute vengeance upon the nations, chastisements among the people:
8  Ad alligándos reges eórum in compédibus: * et nóbiles eórum in mánicis férreis.	To bind their kings with fetters, and their nobles with manacles of iron.
9  Ut fáciant in eis judícium conscríptum: * glória hæc est ómnibus sanctis ejus.	9 To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.

And for the final set of notes on this psalm, continue on here.

Psalm 66 v5-6: The spiritual harvest

The final verses of Psalm 66 invoke the idea of the harvest as a metaphor for the conversion of the world to Christ.

5	V/NV	Confiteántur tibi pópuli, Deus, confiteántur tibi pópuli omnes: * terra dedit fructum suum.
	JH	Confiteantur tibi populi, Deus ; confiteantur tibi populi omnes. Terra dedit germen suum
		ἐξομολογησάσθωσάν σοι λαοί ὁ θεός ἐξομολογησάσθωσάν σοι λαοὶ πάντες γῆ ἔδωκεν τὸν καρπὸν

Confiteántur tibi pópuli, Deus= Let the peoples give thanks to you God

confiteántur tibi pópuli omnes= let all the peoples give thanks

terra dedit fructum sum= the earth has given its fruit.

fructus, us, m.  fruit, produce; the fruit of the soil, trees; a reward; the fruit of the womb, children, posterity

do, dedi, datum, are, to give,

DR	Let the people, O God, confess to you: let all the people give praise to you:  The earth has yielded her fruit.
Brenton	Let the peoples, O God, give thanks to thee; let all the peoples give thanks to thee. The earth has yielded her fruit;
MD	Let the nations praise Thee O God, let all the nations praise Thee: the land hath yielded its harvest
Cover	Let the people praise thee, O God; let all the people praise thee. Then shall the earth bring forth her increase;

St Jerome, following a line of interpretation suggested by Tertullian and Origen, takes up the harvest metaphor:

"The earth has yielded its fruit," earth, holy Mary who is from our earth, from our seed, from this clay, from this slime, from Adam. "Dust you are, and to dust you shall return." This earth has yielded its fruit; what it lost in the Garden of Eden, it has found in the Son. "The earth has yielded its fruit." First, it brought forth a flower. It says in the Song of Songs, "I am the flower of the field and the lily of the valleys." This flower has become fruit that we might eat it, that we might consume its flesh. Would you like to know what this fruit is? A Virgin from a virgin, the Lord from the handmaid, God from man, Son from mother, fruit from earth. Listen to what the fruit itself says: "Unless the grain of wheat fall into the ground and die, it cannot bring forth much fruit." "The earth has yielded its fruit"; it has yielded a grain of wheat. Because the grain of wheat has fallen into the ground and died, it produces many fruits. The fruit is multiplied in the head of grain. Because one had fallen, it rose again with many; one grain of wheat has fallen into the ground and a fruitful harvest came of it."  

6	V/NV	Benedícat nos Deus, Deus noster, benedícat nos Deus: * et métuant eum omnes fines terræ.
	JH	benedicat nobis Deus Deus noster. Benedicat nobis Deus, et timeant eum onmes fines terrae.
		αὐτῆς εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν 8 εὐλογήσαι ἡμᾶς ὁ θεός καὶ φοβηθήτωσαν αὐτὸν πάντα τὰ πέρατα τῆς γῆς

Benedícat nos Deus= May God bless us

Deus noster= our God

benedícat nos Deus= may God bless us

et métuant eum=and may they fear him

omnes fines terræ=all the ends of the earth

metuo, ui, ere 3 , to fear, be afraid.

finis, is, m., a boundary, limit, border; territory; end

DR	May God, our God bless us,  may God bless us: and all the ends of the earth fear him
Brenton	let God, our God bless us Let God bless us; and let all the ends of the earth fear him.
MD	The Lord our God hath blessed us; may God bless us, and all the ends of the earth fear him.
RSV	God, our God, has blessed us. God has blessed us; let all the ends of the earth fear him!
Cover	and God, even our own God, shall give us his blessing. God shall bless us; and all the ends of the world shall fear him

This final blessing, with its thrice repeated invocation of God, foreshadows the Trinity in the eyes of most Christian interpreters, as St Robert Bellarmine points out:

"Henceforth will come the agreeable change, that God will open his hands, and replenish us with all manner of blessings, spiritual ones especially; and, on the other hand, all men, in the most quarters of the globe, will fear the true God with a holy fear, and will pay him the tribute of obedience and praise. The name of God, three times repeated here, while it shows the affections of the Prophet, would also seem to foreshadow the mystery of the Most Holy Trinity, which was so clearly preached by Christ and his apostles."

Psalm 66: Deus misereátur nostri

Vulgate	Douay-Rheims
In finem, in hymnis. Psalmus cantici David.	Unto the end, in hymns, a psalm of a canticle for David.
1 Deus misereátur nostri, et benedícat nobis: * illúminet vultum suum super nos, et misereátur nostri.	May God have mercy on us, and bless us: may he   cause the light of his countenance to shine upon us, and may he have mercy on us.
2  Ut cognoscámus in terra viam tuam, * in ómnibus Géntibus salutáre tuum.	3 That we may know your way upon earth: your salvation in all nations.
3  Confiteántur tibi pópuli, Deus: * confiteántur tibi pópuli omnes.	4 Let people confess to you, O God: let all people give praise to you.
4  Læténtur et exsúltent Gentes: * quóniam júdicas pópulos in æquitáte, et Gentes in terra dírigis.	5 Let the nations be glad and rejoice: for you judge the people with justice, and direct the nations upon earth.
5  Confiteántur tibi pópuli, Deus, confiteántur tibi pópuli omnes: * terra dedit fructum suum.	6 Let the people, O God, confess to you: let all the people give praise to you: 7 The earth has yielded her fruit.
6  Benedícat nos Deus, Deus noster, benedícat nos Deus: * et métuant eum omnes fines terræ.	8 may God bless us: and all the ends of the earth fear him

Introduction to Psalm 1 (Happy the man)

Today I want to provide an introduction to Psalm 1, since it is an introduction to and summary of the entire book of psalms.

Psalm 1 puts before us the two paths we can take: the path of good, or the way of evil, and tells us the fate of those on each of these roads.  Above all, though, it puts before us the example of the perfect ‘just’ man, that is, Christ.

Psalm 1 is said at Prime on Monday in the Benedictine Office.

 Psalm 1

Vulgate	Douay Rheims translation
Beátus vir, qui non ábiit in consílio impiórum, et in via peccatórum non stetit, * et in cáthedra pestiléntiæ non sedit	Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence:
2  Sed in lege Dómini volúntas ejus, * et in lege ejus meditábitur die ac nocte.	But his will is in the law of the Lord, and on his law he shall meditate day and night.
3  Et erit tamquam lignum, quod plantátum est secus decúrsus aquárum, * quod fructum suum dabit in témpore suo:	And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit, in due season.
4  Et fólium ejus non défluet: * et ómnia quæcúmque fáciet, prosperabúntur.	And his leaf shall not fall off: and all whatsoever he shall do shall prosper.
5  Non sic ímpii, non sic: * sed tamquam pulvis, quem prójicit ventus a fácie terræ.	Not so the wicked, not so: but like the dust, which the wind drives from the face of the earth.
6  Ideo non resúrgent ímpii in judício: * neque peccatóres in concílio justórum.	Therefore the wicked shall not rise again in judgment: nor sinners in the council of the just.
7  Quóniam novit Dóminus viam justórum: * et iter impiórum períbit.	For the Lord knows the way of the just: and the way of the wicked shall perish.

Scriptural context

Psalm 1 is often thought of as one psalm with Psalm 2, both together serving as an introduction to the entire psalter.

The central theme of the psalm is that our proper end is happiness, and the way to achieve this is by meditating on the law of the Lord and desiring to do God's will.

It is one of three psalms often known as the ‘Torah’ or law psalms (with Psalms 18 and 118).  All three are used at Prime in the Benedictine Office, and in all three the word ‘law’, from a Christian perspective can be seen as encompassing the three foundations of our faith that lie namely the Law, the teaching of the prophets, and the Gospel.

True happiness and Christ as the perfect man

The key theme of the psalm is the quest for happiness.  The psalm contrasts the effects of the choice between good and evil, stating that the good man seeks to follow God’s law by meditating on it with the help of God’s grace.  As a result he is happy and prosperous, and God will ‘know’ him.

St Thomas Aquinas suggests out that the psalm also provides a brief exposition on the stages of sin: first the evil man thinks about sinning (walks); then he decides to do it, and carries it out (stands); thirdly, he tries to persuade others in evil (teaching false doctrines, or ‘sitting in chair of pestilence’).

A psalm of the Incarnation

Many of the Fathers argue that the psalm can also be interpreted to be particularly about the grace offered by the coming of Our Lord.  The main image (verse 3) is the tree growing by the waterside.  St Jerome draws attention to the similarity of the imagery in Revelation 22 to suggest that Christ is the just man of the psalm:

“And he showed me a river of water of life [grace], clear as crystal, proceeding from the throne of God and of the Lamb. In the midst of the street thereof, and on both sides of the river, was the tree of life [Our Lord], bearing twelve fruits [the apostles], yielding its fruits every month [meaning of Scripture understood with the help of the Holy Ghost]: the leaves of the tree [that do not wither, the words of Scripture] for the healing of the nations.”

Why Monday Prime?

In the traditional Roman Office, Psalm 1 starts off the liturgical week, being said on Sunday at Matins.  St Benedict, however, in his version of the Office moved it out of Matins altogether and shifted instead to Monday Prime.  On the face of it this seems an odd decision, both because it breaks the traditional running cursus of psalms, and because Psalm 1 (with Psalm 2) is generally considered to be an introduction, summary, and key to the entire book of psalms.

But it is a choice that makes sense if one takes the view that St Benedict's Sunday is more the culmination of the week, with its Resurrection focus, while Monday is the real start of the week in his Office,  focusing on the Incarnation, and Christ's hidden life on earth up to his Baptism and  the Temptation in the Desert.

There is also, it seems to me, an inner logic to the progression of ideas presented in Monday Prime (a progression, it might be added, that actually echoes the themes of Sunday Prime, in its selections of Psalm 118).

In Psalm 1 we are given the choice of the two ways, and the picture of the perfect man.  In Psalm 2 we told that perfect man has been incarnated to save us, yet even as he frees us, is rejected by the kings of the earth.  It contains a call to us to 'receive instruction', and 'accept discipline', as Christ himself did as a child under the care of his earthly parents.  And the last psalm of the hour, Psalm 6, provides us with the model in prayer of one of those 'kings of the earth', King David, who responded to the call to conversion, and from being a great sinner, became a great saint.

An introduction to Psalm 5

Psalm 5 is said at Monday Lauds in the traditional form of the Benedictine Office, as well as at Matins in the Office of the Dead.

In the context of Lauds, it is a morning prayer for help that speaks of the longing to be in the Temple, and asks for guidance in the face of the lies and snares of enemies.  In the context of the Office of the Dead, the Temple is surely interpreted as heaven.

The psalm ends with a reassurance of God’s protection and favour to those who trust him.

The psalm invites us, at the start of the week, or when faced with death, to renew our personal commitment to turn away from evil and do good; to choose the way to heaven reopened by the Incarnation of Our Lord, over the path to hell.

Psalm 5: Verba mei auribus

Vulgate	Douay-Rheims
In finem, pro ea quæ hæreditatem consequitur. Psalmus David.	Unto the end, for her that obtains the inheritance. A psalm for David.
1 Verba mea áuribus pércipe, Dómine, * intéllege clamórem meum.	Give ear, O Lord, to my words, understand my cry
2. Inténde voci oratiónis meæ: * Rex meus et Deus meus	Hearken to the voice of my prayer, O my King and my God
3  Quóniam ad te orábo: * Dómine, mane exáudies vocem meam.	For to you will I pray: O Lord, in the morning you shall hear my voice
4  Mane astábo tibi et vidébo: * quóniam non Deus volens iniquitátem tu es.	In the morning I will stand before you, and I will see: because you are not a God that wills iniquity.
5  Neque habitábit juxta te malígnus: * neque permanébunt injústi ante óculos tuos.	Neither shall the wicked dwell near you: nor shall the unjust abide before your eyes.
6  Odísti omnes, qui operántur iniquitátem: * perdes omnes, qui loquúntur mendácium.	You hate all the workers of iniquity: you will destroy all that speak a lie
7  Virum sánguinum et dolósum abominábitur Dóminus: * ego autem in multitúdine misericórdiæ tuæ.	The bloody and the deceitful man the Lord will abhor.  But as for me in the multitude of your mercy,
8  Introíbo in domum tuam: * adorábo ad templum sanctum tuum in timóre tuo.	I will come into your house; I will worship towards your holy temple, in your fear.
9  Dómine, deduc me in justítia tua: * propter inimícos meos dírige in conspéctu tuo viam meam.	Conduct me, O Lord, in your justice: because of my enemies, direct my way in your sight.
10  Quóniam non est in ore eórum véritas: * cor eórum vanum est.	For there is no truth in their mouth: their heart is vain.
11  Sepúlcrum patens est guttur eórum, linguis suis dolóse agébant, * júdica illos, Deus.	Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God
12  Décidant a cogitatiónibus suis, secúndum multitúdinem impietátum eórum expélle eos, * quóniam irritavérunt te, Dómine.	Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked you, O Lord.
13  Et læténtur omnes, qui sperant in te, * in ætérnum exsultábunt: et habitábis in eis.	But let all them be glad that hope in you: they shall rejoice for ever, and you shall dwell in them.
14  Et gloriabúntur in te omnes, qui díligunt nomen tuum: * quóniam tu benedíces justo.	And all they that love your name shall glory in you. For you will bless the just.
15  Dómine, ut scuto bonæ voluntátis tuæ * coronásti nos.	O Lord, you have crowned us, as with a shield of your good will.

Psalm 5 in the Benedictine Office

Psalm 5 is one of several psalms said in the course of the day that can arguably be seen as focusing on the mystery of the Incarnation and our response to it, including being part of a weekly meditation on and renewal of the monastic vows.

The imagery of the Incarnation can be found particularly in verses 3 to 4, with the references to the light of the day that is Christ. These verses are also key to the theme of the renewal of monastic vows.  Indeed, St Thomas Aquinas' commentary on verse 3 of the psalm notes that:

"Hence, Jerome has for Verse 3: "I shall prepare." Because: "Before making a vow, prepare yourself, and do not be like a man who tempts the Lord." (Sir 18:23)." 

Turn away from sin

In the Prologue to his Rule, St Benedict, quoting Psalm 14, poses the question 'who shall dwell in God’s tabernacle, who shall dwell on God’s holy hill'?  The answer is one not just particular to monks though, but one that must be given by all Christians.  It requires us, St Benedict instructs, to make a positive choice in favour of faith and good works, aided by the grace that comes from prayer.

Psalm 5 restates that theology: it is the prayer of the person who has chosen, as its the title suggests ('to the end.  For her that obtains the inheritance'), who wishes to obtain the inheritance of heaven.

The psalm opens with a plea for God’s help, and an affirmation that the psalmist will ask God to perfect his work at its start, in the literal and metaphorical morning. The psalmist notes that God will not tolerate sin in those dwelling near him: destruction awaits sinners and liars. By contrast, the psalmist seeks to enter the Temple, the image of heaven, and worship in godly fear, confident of God’s protection.

The need for grace

The central verse is the plea for guidance and grace: Dómine, deduc me in justítia tua: propter inimícos meos dírige in conspéctu tuo viam meam, or Conduct me, O Lord, in your justice: because of my enemies, direct my way in your sight.

The temple spoken of here can be taken literally, but also as a reference to Christ the true Temple, and to heaven (presumably the reason the psalm is used at Matins in the Office of the Dead). Its references to final judgment and heaven similarly account for its place in several Lent Mass propers.

Scriptural references and liturgical uses

NT References:	Mt 7:23; Rev 21:8 (v6); Rom 3:13(v11) Rev 7:15-16 (v14)
RB cursus:	Monday Lauds+AN (v1)
Monastic feasts etc	(Whole psalm): Matins for All Saints+AN 13-14, Matins for All Souls/Matins of the Dead+AN (9), Dedication of a Church+AN,8 Common of a martyr+AN(13), Common of a confessor bishop+AN 12,13, Common of a confessor+AN 13-15;
Responsories	Office of Dead v9 (7209) 6976, 6215 (Laurence alt verse),
Maurist	Wednesday Lauds
Thesauris schemas	A: Mon Lauds; B:Thursday Lauds; C: Monday Lauds wk 1; D: Monday Lauds wk 1
Brigittine	-
Ambrosian	Monday Matins wk 1
Roman	Pre& Post 1911: Monday Lauds. 1970: Monday Lauds wk 1
Mass propers (EF)	Lent Ember Wed CO (1-3); Lent 2:CO (1-3) Lent 3 Friday OF (2-4, 9, 12); Lent 3 Sat IN (1-3), Post Pent 1, A (1), OF (2-3). St John and Paul Ms, OF 2,3,4, 12, 13

You can find more on this psalm in the context of its use at Lauds here.

And you can find the first set of verse by verse notes on this psalm here.