Psalm 34:Overview

The opening verses of Psalm 34 are a cry for God to defend the psalmist, and they include a plea for the defeat of his enemies that resound throughout the psalms of Monday.

St Alphonus Liguori summarises this  psalm as follows:

This psalm is suitable to the just man who, seeing himself exposed here below to the temptations of the devil and to bad treatment on the part of impious men, seeks help from God.  This psalm is admirably suited to Jesus Christ, the Just by excellence. 

In the Benedictine Office

The placement of Psalm 34 at Monday Matins in the Benedictine Office seems to be important, because some of its key themes are picked up in several other psalms of the day.  

The content of verses 4&5 are recapitulated first of all in verses 29&30:

34: 4  Confundántur et revereántur,  * quæréntes ánimam meam.	4 Let them be confounded and ashamed that seek after my soul.
5  Avertántur retrórsum, et confundántur * cogitántes mihi mala.	Let them be turned back and be confounded that devise evil against me.

34: 29  Erubéscant et revereántur simul, * qui gratulántur malis meis.	26 Let them blush: and be ashamed together, who rejoice at my evils.
30  Induántur confusióne et reveréntia * qui magna loquúntur super me.	Let them be clothed with confusion and shame, who speak great things against me.

But the words of verses 4&5 reappear in virtually identical form in Psalm 39 at Matins:

39: 19 confundántur et revereántur simul, qui quærunt ánimam meam, * ut áuferant eam.		15 Let them be confounded and ashamed together, that seek after my soul to take it away.
20  convertántur retrórsum et revereántur: * qui volunt mihi mala.	15 Let them be confounded and ashamed together, that seek after my soul to take it away.

The sentiments are also echoed at Prime in Psalm 6:

6: 10  Erubéscant, et conturbéntur veheménter omnes inimíci mei : * convertántur et erubéscant valde velóciter.

Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

And at Vespers in Psalm 128:

128: 4  Dóminus justus concídit cervíces peccatórum: * confundántur et convertántur retrórsum omnes, qui odérunt Sion.

4 The Lord who is just will cut the necks of sinners: 5 Let them all be confounded and turned back that hate Sion.

The dust  imagery of verse 6 is echoed at Prime in Psalm 1:

34: 6  Fiant tamquam pulvis ante fáciem venti: * et Angelus Dómini coárctans eos.

5 Let them become as dust before the wind: and let the angel of the Lord straiten them.

6: 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.

The text of the psalm

Vulgate	Douay-Rheims
Ipsi David	For David himself
Júdica, Dómine, nocéntes me, * expúgna impugnántes me.	Judge, O Lord, them that wrong me: overthrow them that fight against me.
Apprehénde arma et scutum: * et exsúrge in adjutórium mihi.	Take hold of arms and shield: and rise up to help me.
Effúnde frámeam, et conclúde advérsus eos, qui persequúntur me: * dic ánimæ meæ: Salus tua ego sum.	Bring out the sword, and shut up the way against them that persecute me: say to my soul: I am your salvation.
Confundántur et revereántur,  * quæréntes ánimam meam.	Let them be confounded and ashamed that seek after my soul.
Avertántur retrórsum, et confundántur * cogitántes mihi mala.	Let them be turned back and be confounded that devise evil against me.
Fiant tamquam pulvis ante fáciem venti: * et Angelus Dómini coárctans eos.	Let them become as dust before the wind: and let the angel of the Lord straiten them.
Fiat via illórum ténebræ et lúbricum: * et Angelus Dómini pérsequens eos.	Let their way become dark and slippery; and let the angel of the Lord pursue them.
Quóniam gratis abscondérunt mihi intéritum láquei sui: * supervácue exprobravérunt ánimam meam.	For without cause they have hidden their net for me unto destruction: without cause they have upbraided my soul
Véniat illi láqueus, quem ignórat: et cáptio, quam abscóndit, apprehéndat eum: * et in láqueum cadat in ipsum.	Let the snare which he knows not come upon him: and let the net which he has hidden catch him: and into that very snare let them fall.
Anima autem mea exsultábit in Dómino: * et delectábitur super salutári suo.	But my soul shall rejoice in the Lord; and shall be delighted in his salvation.
Omnia ossa mea dicent: * Dómine, quis símilis tibi?	All my bones shall say: Lord, who is like to you?
Erípiens ínopem de manu fortiórum ejus: * egénum et páuperem a diripiéntibus eum.	Who delivers the poor from the hand of them that are stronger than he; the needy and the poor from them that strip him.
Surgéntes testes iníqui, * quæ ignorábam interrogábant me.	Unjust witnesses rising up have asked me things I knew not.
Retribuébant mihi mala pro bonis: * sterilitátem ánimæ meæ.	They repaid me evil for good: to the depriving me of my soul.
Ego autem cum mihi molésti essent, * induébar cilício.	But as for me, when they were troublesome to me, I was clothed with haircloth.
Humiliábam in jejúnio ánimam meam: * et orátio mea in sinu meo convertétur.	I humbled my soul with fasting; and my prayer shall be turned into my bosom.
Quasi próximum, et quasi fratrem nostrum, sic complacébam: * quasi lugens et contristátus, sic humiliábar.	As a neighbour and as an own brother, so did I please: as one mourning and sorrowful so was I humbled.
Et advérsum me lætáti sunt, et convenérunt: * congregáta sunt super me flagélla, et ignorávi.	But they rejoiced against me, and came together: scourges were gathered together upon me, and I knew not.
Dissipati sunt, nec compúncti, tentavérunt me, subsannavérunt me subsannatióne: * frenduérunt super me déntibus suis.	They were separated, and repented not: they tempted me, they scoffed at me with scorn: they gnashed upon me with their teeth.
Dómine, quando respícies? * restítue ánimam meam a malignitáte eórum, a leónibus únicam meam.	Lord, when will you look upon me? Rescue my soul from their malice: my only one from the lions.
Confitébor tibi in ecclésia magna, * in pópulo gravi laudábo te.	I will give thanks to you in a great church; I will praise you in a strong people.
Non supergáudeant mihi qui adversántur mihi iníque: * qui odérunt me gratis et ánnuunt óculis.	Let not them that are my enemies wrongfully rejoice over me: who have hated me without cause, and wink with the eyes.
Quóniam mihi quidem pacífice loquebántur: * et in iracúndia terræ loquéntes, dolos cogitábant.	For they spoke indeed peaceably to me; and speaking in the anger of the earth they devised guile.
Et dilatavérunt super me os suum: * dixérunt: Euge, euge, vidérunt óculi nostri.	And they opened their mouth wide against me; they said: Well done, well done, our eyes have seen it.
Vidísti, Dómine, ne síleas: * Dómine, ne discédas a me.	You have seen, O Lord, be not silent: O Lord, depart not from me.
Exsúrge et inténde judício meo: * Deus meus, et Dóminus meus in causam meam.	Arise, and be attentive to my judgment: to my cause, my God, and my Lord.
Júdica me secúndum justítiam tuam, Dómine, Deus meus, * et non supergáudeant mihi.	Judge me, O Lord my God according to your justice, and let them not rejoice over me.
Non dicant in córdibus suis: Euge, euge, ánimæ nostræ: * nec dicant: Devorávimus eum.	Let them not say in their hearts: It is well, it is well, to our mind: neither let them say: We have swallowed him up.
Erubéscant et revereántur simul, * qui gratulántur malis meis.	Let them blush: and be ashamed together, who rejoice at my evils.
Induántur confusióne et reveréntia * qui magna loquúntur super me.	Let them be clothed with confusion and shame, who speak great things against me.
Exsúltent et læténtur qui volunt justítiam meam: * et dicant semper: Magnificétur Dóminus qui volunt pacem servi ejus.	Let them rejoice and be glad, who are well pleased with my justice, and let them say always: The Lord be magnified, who delights in the peace of his servant.
Et lingua mea meditábitur justítiam tuam, * tota die laudem tuam.	And my tongue shall meditate your justice, your praise all the day long.

Scriptural and liturgical uses of the psalm

NT references	Rom 1:9, 1 Thess 5:1-3 (9); Lk 1:46 (10); Mt 26:59ff (11); Jn 10:32 (14); Jn 15:25 (22); Jn 20:28 (26)
RB cursus	Monday I, 3
Monastic/(Roman) feasts etc
Roman pre 1911	Monday Matins
Roman post 1911	1911-62: Tuesday Matins  . 1970:
Mass propers (EF)	Passion Friday GR (23, 25); Holy Monday, IN (1-3), GR (3, 26), CO (29); Holy Tuesday, GR (1-2, 15)

Psalm 44: Overview

Psalm 44 is generally interpreted by the Fathers as proclaiming the Incarnation, the queenship of Mary, and speaking of the wedding of Christ and the Church.


The text of the psalm

Vulgate	Douay-Rheims
In finem, pro iis qui commutabuntur. Filiis Core, ad intellectum. Canticum pro dilecto.	Unto the end, for them that shall be changed, for the sons of Core, for understanding. A canticle for the Beloved.

Psalm 44

Eructávit cor meum verbum bonum: * dico ego ópera mea Regi.	My heart has uttered a good word: I speak my works to the king:
Lingua mea cálamus scribæ: * velóciter scribéntis.	My tongue is the pen of a scrivener that writes swiftly.
Speciósus forma præ fíliis hóminum, † diffúsa est grátia in lábiis tuis: * proptérea benedíxit te Deus in ætérnum.	You are beautiful above the sons of men: grace is poured abroad in your lips; therefore has God blessed you forever.
Accíngere gládio tuo super femur tuum, * potentíssime.	Gird your sword upon your thigh, O you most mighty.
Spécie tua et pulchritúdine tua: * inténde, próspere procéde, et regna.	With your comeliness and your beauty set out, proceed prosperously, and reign.
Propter veritátem, et mansuetúdinem, et iustítiam: * et dedúcet te mirabíliter déxtera tua.	Because of truth and meekness and justice: and your right hand shall conduct you wonderfully.
Sagíttæ tuæ acútæ, pópuli sub te cadent: * in corda inimicórum Regis.	Your arrows are sharp: under you shall people fall, into the hearts of the king's enemies.
Sedes tua, Deus, in sæculum sæculi: * virga directiónis virga regni tui.	Your throne, O God, is forever and ever: the sceptre of your kingdom is a sceptre of uprightness
Dilexísti iustítiam, et odísti iniquitátem: * proptérea unxit te, Deus, Deus tuus, óleo lætítiæ præ consórtibus tuis.	You have loved justice, and hated iniquity: therefore God, your God, has anointed you with the oil of gladness above your fellows.
Myrrha, et gutta, et cásia a vestiméntis tuis, a dómibus ebúrneis: * ex quibus delectavérunt te fíliæ regum in honóre tuo.	Myrrh and stacte and cassia perfume your garments, from the ivory houses: out of which the daughters of kings have delighted you in your glory.
Astitit regína a dextris tuis in vestítu deauráto: * circúmdata varietáte	The queen stood on your right hand, in gilded clothing; surrounded with variety.
Audi, fília, et vide, et inclína aurem tuam: * et oblivíscere pópulum tuum, et domum patris tui.	Hearken, O daughter, and see, and incline your ear: and forget your people and your father's house.
Et concupíscet Rex decórem tuum: * quóniam ipse est Dóminus Deus tuus, et adorábunt eum.	And the king shall greatly desire your beauty; for he is the Lord your God, and him they shall adore.
Et fíliæ Tyri in munéribus * vultum tuum deprecabúntur: omnes dívites plebis.	And the daughters of Tyre with gifts, yea, all the rich among the people, shall entreat your countenance.
Omnis glória eius fíliæ Regis ab intus, * in fímbriis áureis circumamícta varietátibus.	All the glory of the king's daughter is within in golden borders, clothed round about with varieties.
Adducéntur Regi vírgines post eam: * próximæ eius afferéntur tibi.	After her shall virgins be brought to the king: her neighbours shall be brought to you.
Afferéntur in lætítia et exsultatióne: * adducéntur in templum Regis.	They shall be brought with gladness and rejoicing: they shall be brought into the temple of the king.
Pro pátribus tuis nati sunt tibi fílii: * constítues eos príncipes super omnem terram.	Instead of your fathers, sons are born to you: you shall make them princes over all the earth.
Mémores erunt nóminis tui: * in omni generatióne et generatiónem.	They shall remember your name throughout all generations.
Proptérea pópuli confitebúntur tibi in ætérnum: * et in sæculum sæculi.	Therefore shall people praise you forever; yea, for ever and ever.
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.

Liturgical and Scriptural uses

 

NT references	Heb 4:12; Rev 1:16 (4); Heb 1:8-9 ( 8-9); Mt 2:11 (14); Rev 19:7 (16);
RB cursus	Monday Matins=AN 2673 (Sept-Lent)
Monastic/(Roman) feasts etc	Nativity, Transfiguration, Christ the King, Common of BVM and female saints Common of Apostles\ AN 2967 (3); 3204 (18) Numerous versicles in commons etc
Responsories	7312 (2, 15-16); 6445 (3); 7683 (3); 6308 (5, 12) Common of V no 3 7680 (3, 5); no 9 6808 (3) Holy woman no 2 6446 (3, 5), no4 7452; St Agnes no 9 6992; Assumption alt v 5 6994, no 5 (10) 7340 7452, 7883, 7634 (7-8) 6142 (11-12) Virgin martyr no 1 7828 (12) 6029 (15-16) 6229 (17-18)
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62:Wednesday Matins  . 1970:
Mass propers (EF)	Sunday in Octave of Christmas GR (2-3) Common of virgin not a martyr – Dilexisti  IN (2,8); Vultum tuum (2, 13-16); OF (2, 7-8, 10) Virgin Martyr TR (5, 8); AL (15-16) Holy Rosary GR (5, 11-12) Holy Woman GR (3, 5) Assorted female saints/BVM feasts (Gaudeamus) – IN V (2) BVM (Salve sancta parents) V – 2,11-12 SS Peter and Paul GR (17-18); OF (2-4;17-18)

 

Commentaries of the Fathers

St Athanasius drew out the prophetic nature of Psalm 44 in proclaiming the Incarnation:

...far from being ignorant of the coming of Messiah, he makes mention of it first and foremost in Psalm 44, Thy throne, O God, is for ever and ever, a scepter of justice is the sceptre of Thy kingdom. Thou has loved righteousness and hated lawlessness: wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.... 

Neither is the Psalmist silent about the fact that He should be born of a virgin - no, he underlines it straight away in 44, which we were quoting, but a moment since. Harken, O daughter, he says, and see and incline thine ear, and forget thine own people and thy fathers's house. For the King has desired thy beauty, and He is thy Lord. Is not this like what Gabriel said, Hail, thou that art full of grace, the Lord is with thee? [Lk 1:28] For the Psalmist, having called Him the Anointed One, that is Messiah or Christ, forthwith declares His human birth by saying, Harken, O daughter, and see; the only difference being that Gabriel addresses Mary by an epithet, because he is of another race from her, while David fitly calls her his own daughter, because it was from him that she should spring.

St Augustine, in the City of God (17: Chapter 16) provided an extended exposition of the psalm as speaking of Christ and his Church, and its particular application to Our Lady:

For whatever direct and manifest prophetic utterances there may be about anything, it is necessary that those which are tropical should be mingled with them; which, chiefly on account of those of slower understanding, thrust upon the more learned the laborious task of clearing up and expounding them. Some of them, indeed, on the very first blush, as soon as they are spoken, exhibit Christ and the Church, although some things in them that are less intelligible remain to be expounded at leisure. We have an example of this in that same Book of Psalms: My heart bubbled up a good matter: I utter my words to the king. My tongue is the pen of a scribe, writing swiftly. Your form is beautiful beyond the sons of men; grace is poured out in Your lips: therefore God has blessed You for evermore. Gird Your sword about Your thigh, O Most Mighty. With Your goodliness and Your beauty go forward, proceed prosperously, and reign, because of Your truth, and meekness, and righteousness; and Your right hand shall lead You forth wonderfully. Your sharp arrows are most powerful: in the heart of the king's enemies. The people shall fall under You. Your throne, O God, is for ever and ever: a rod of direction is the rod of Your kingdom. You have loved righteousness, and have hated iniquity: therefore God, Your God, has anointed You with the oil of exultation above Your fellows. Myrrh and drops, and cassia from Your vestments, from the houses of ivory: out of which the daughters of kings have delighted You in Your honor. 

Who is there, no matter how slow, but must here recognize Christ whom we preach, and in whom we believe, if he hears that He is God, whose throne is for ever and ever, and that He is anointed by God, as God indeed anoints, not with a visible, but with a spiritual and intelligible chrism? For who is so untaught in this religion, or so deaf to its far and wide spread fame, as not to know that Christ is named from this chrism, that is, from this anointing? But when it is acknowledged that this King is Christ, let each one who is already subject to Him who reigns because of truth, meekness, and righteousness, inquire at his leisure into these other things that are here said tropically: how His form is beautiful beyond the sons of men, with a certain beauty that is the more to be loved and admired the less it is corporeal; and what His sword, arrows, and other things of that kind may be, which are set down, not properly, but tropically.

Then let him look upon His Church, joined to her so great Husband in spiritual marriage and divine love, of which it is said in these words which follow, The queen stood upon Your right hand in gold-embroidered vestments, girded about with variety. Hearken, O daughter, and look, and incline your ear; forget also your people, and your father's house. Because the King has greatly desired your beauty; for He is the Lord your God. And the daughters of Tyre shall worship Him with gifts; the rich among the people shall entreat Your face. The daughter of the King has all her glory within, in golden fringes, girded about with variety. The virgins shall be brought after her to the King: her neighbors shall be brought to You. They shall be brought with gladness and exultation: they shall be led into the temple of the King. Instead of your fathers, sons shall be born to you: you shall establish them as princes over all the earth. They shall be mindful of your name in every generation and descent. Therefore shall the people acknowledge you for evermore, even for ever and ever. I do not think any one is so stupid as to believe that some poor woman is here praised and described, as the spouse, to wit, of Him to whom it is said, Your throne, O God, is for ever and ever: a rod of direction is the rod of Your kingdom. You have loved righteousness and hated iniquity: therefore God, Your God, has anointed You with the oil of exultation above Your fellows; that is, plainly, Christ above Christians. For these are His fellows, out of the unity and concord of whom in all nations that queen is formed, as it is said of her in another psalm, The city of the great King. The same is Sion spiritually, which name in Latin is interpreted speculatio (discovery); for she descries the great good of the world to come, because her attention is directed there. In the same way she is also Jerusalem spiritually, of which we have already said many things. Her enemy is the city of the devil, Babylon, which is interpreted confusion. Yet out of this Babylon this queen is in all nations set free by regeneration, and passes from the worst to the best King,— that is, from the devil to Christ. Wherefore it is said to her, Forget your people and your father's house. Of this impious city those also are a portion who are Israelites only in the flesh and not by faith, enemies also of this great King Himself, and of His queen. For Christ, having come to them, and been slain by them, has the more become the King of others, whom He did not see in the flesh. Whence our King Himself says through the prophecy of a certain psalm, You will deliver me from the contradictions of the people; You will make me head of the nations. A people whom I have not known has served me: in the hearing of the ear it has obeyed me. Therefore this people of the nations, which Christ did not know in His bodily presence, yet has believed in that Christ as announced to it; so that it might be said of it with good reason, In the hearing of the ear it has obeyed me, for faith is by hearing. Romans 10:5 This people, I say, added to those who are the true Israelites both by the flesh and by faith, is the city of God, which has brought forth Christ Himself according to the flesh, since He was in these Israelites only. For thence came the Virgin Mary, in whom Christ assumed flesh that He might be man. Of which city another psalm says, Mother Sion, shall a man say, and the man is made in her, and the Highest Himself has founded her. Who is this Highest, save God? And thus Christ, who is God, before He became man through Mary in that city, Himself founded it by the patriarchs and prophets. As therefore was said by prophecy so long before to this queen, the city of God, what we already can see fulfilled, Instead of your fathers, sons are born to you; you shall make them princes over all the earth; so out of her sons truly are set up even her fathers [princes] through all the earth, when the people, coming together to her, confess to her with the confession of eternal praise for ever and ever. Beyond doubt, whatever interpretation is put on what is here expressed somewhat darkly in figurative language, ought to be in agreement with these most manifest things.

Office canticles: 1 Chronicles 29: 10-13

The following canticle is normally used at Lauds (in the festal office post 1911), but is also used as the first of the third nocturn canticles on the feast of Christ the King.

Canticum David (1 Par 29:10-13)

Benedíctus es, Dómine, Deus Israël patris nostri, * ab ætérno in ætérnum.	Blessed art thou, O Lord the God of Israel, our father * from eternity to eternity.
Tua est, Dómine, magnificéntia, et poténtia, * et glória, atque victória:	Thine, O Lord, is magnificence, and power, * and glory, and victory:
Et tibi laus: * cuncta enim quæ in cælo sunt, et in terra, tua sunt:	And to thee is praise: * for all that is in heaven, and in earth, is thine:
Tuum, Dómine, regnum, * et tu es super omnes príncipes.	Thine is the kingdom, O Lord, * and thou art above all princes.
Tuæ divítiæ, et tua est glória: * tu domináris ómnium,	Thine are riches, and thine is glory, * thou hast dominion over all,
In manu tua virtus et poténtia: * in manu tua magnitúdo, et impérium ómnium.	In thy hand is power and might: * in thy hand greatness, and the empire of all things.
Nunc ígitur, Deus noster, confitémur tibi, * et laudámus nomen tuum ínclitum.	Now therefore our God we give thanks to thee, * and we praise thy glorious name.
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.

Footnote to the series on Psalm 2: Psalm 2 in the Benedictine Office

Over the course of my recent mini-series on Psalm 2 I tried to draw out some of the connections of the psalm to the Christmas season, as well as to Benedictine spirituality more generally.

I thought it might be useful to conclude the series by drawing together a few key strands of my thinking, and inviting comments on my particular take on the psalm.

Liturgy as Scriptural commentary

One of the key premises of this blog is that the texts of the liturgy in general - and the Benedictine Office in particular - are not simply random or mere mechanistic assemblies of texts designed to suit the convenience of their users, but rather carefully constructed spiritual edifices, intended to convey, whether we realise it explicitly or not, deep meanings. 

Some psalms are rather easier to interpret in this regard than others - the reasons for the use of  Psalm 2 in the Christmas liturgy, for example, is reasonably obvious.  The psalm was also used as a responsory on the Sundays after Epiphany in Rome (preserving one of the 'old Roman' chants, presumably because of its connection both to the Incarnation and Christ's kingship, key themes of the season.

Some of the deeper meanings of the psalms though, particularly when we read them in the context of the liturgy, require us to recover the mindset of those who decided on their positioning, requiring the use of Patristic methods of interpretation.

Psalm 2 and Benedictine spirituality

So why, then, does St Benedict allocate Psalm 2 to Monday Prime?

I noted in the introduction to this mini-series on Psalm 2 that the overarching themes of the psalm fit very well with that of the other psalms set for Prime across the week, such as God's constant scrutiny of us from above; Christ as the first and last, the essential foundation for the ascent through grace; and the kingship of Christ.

It is probably relevant too, that the psalm articulates the first of St Benedict's steps of humility, fear of the Lord.

Psalm 2 and the Incarnation

But the more fundamental reason for its use on Monday, I would suggest, lies in that verse used in the Christmas Introit, 'Thou art my son, this day have I begotten Thee'.

The Benedictine Office, I've previously argued, includes a weekly cycle around the life of Christ.

The idea that the liturgical week should involve a repeated remembrance of the key events in the life of Christ is first clearly articulated, as far as I can find, by Pope Innocent I, in a letter defending the Roman practice of fasting on Saturdays, written in 414 AD.  He said:

 If in fact we celebrate the Lord’s Day [Sunday] because of our Lord Jesus Christ’s resurrection—doing so not only at Easter but each week renewing the image of this feast—and if we fast on Friday because of the Lord’s suffering, then we should not omit Saturday which appears to be enclosed between a time of sorrow and a time of joy. In fact, it is evident that during these two days the apostles were in sorrow and hid themselves, doing so because of their fear of the Jews...This practice is to be observed each week so that the commemoration of this day be always observed...(trans Lawrence Johnson, Worship in the Early Church vol 3, pg 97)

In the case of the Office, the eighth century commentary by Amalarius of Metz (c 775-850) includes explanations of the texts for Lauds in relation to the day of the week in relation to the Roman Office, but it is the commentary on the Lauds (OT 'ferial') canticles by his contemporary, the great Benedictine Rabanus Maurus (780-856) that is perhaps most helpful for our purposes here.

Sunday's canticle (from Daniel 3), Maurus notes, refers to the work of creation. 

But there is another key Christological focus appropriate to the day -  aside from the Resurrection referred to by Pope Innocent - for on Sunday at Vespers, Psalm 109 proclaims the eternal generation of the son ('from the womb before the day-star have I begotten Thee').

On Monday (feria secunda), the emphasis shifts to the Incarnation, as Maurus summarises:

On Monday, truly the second day, the canticle of Isaiah, in which the coming of the Saviour and the sacrament of baptism is preached, is decreed to be said, because these are the beginning of our salvation. 

Psalm 2, it seems to me, is key to the development of that theme, and the separation of the two verses on Christ's generation (Psalms 109 and 2) between the two days serves to emphasize the distinction in the meaning of the respective verses.

I do hope you enjoyed this series and found it useful.  Comments, corrections or alternative interpretations are most welcome.

Put your trust in God - Psalm 2 v 13

c1700

Today the the last set of verse by verse notes on Psalm 2.

13	V/R/ NV	Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.
	JH	cum exarserit post paululum furor eius beati omnes qui sperant in eum
	Sept	ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ μακάριοι πάντες οἱ πεποιθότες ἐ{P'} αὐτῷ

 Cum (when) exárserit (it shall be/it has been enkindled) in brevi (in a short [time]) ira (anger) ejus (his): * beáti (blessed) omnes (all) qui (who) confídunt (they trust) in eo (in him). 

exardeo, arsi, arsum, ere 2, to kindle, to flame or break forth, break out

brevis, e With regard to time, short. With regard to number, small

confido, fisus sum, ere 3, to trust, to have or place confidence in.

DR	When his wrath shall be kindled in a short time, blessed are all they that trust in him.
Brenton	whensoever his wrath shall be suddenly kindled, blessed are all they that trust in him.
MD	For soon his wrath will be enkindled, Blessed are all that trust in Him
RSV	For his wrath is quickly kindled. Blessed are all who take refuge in him.
Cover	if his wrath be kindled, yea but a little. Blessed are all they that put their trust in him.
Knox	When the fire of his vengeance blazes out suddenly, happy are they who find their refuge in him.
Grail	for suddenly his anger will blaze. Blessed are they who put their trust in God.

The reference to a short time in this verse is generally interpreted as referring not to our individual punishment, but to the Second Coming: St Thomas Aquinas for example points to 1 Cor 15: In a moment, in the twinkling of an eye, at the last trumpet.  The message is, don't put off your repentance!

St Augustine notes that those who put their trust in God, on the other hand, who have served God with their whole heart, can have confidence that they will be blessed: 

That is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those who put their trust in the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, When His anger shall be shortly kindled, safe are all they who put their trust in Him, as though they should have this only thereby, to be exempt from punishment; but he said, blessed; in which there is the sum and accumulation of all good things. 

Happy Epiphany!

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And you can find some concluding comments on Psalm 2 here.