Liturgical uses of the psalms project: update

Just to let you know, that I now have at least one post for each psalm on the blog), accessible through the Psalms by the number page.

I've generally tried to provide at least an overview of the psalm, though some are more placeholders I hope to come back to eventually.

Liturgical uses table: abbreviations key

There is now, however, a table for each psalm for information containing at least some information its New Testament Scriptural uses, and its uses in the liturgy.

The key focus for the liturgical uses is in the traditional version of the Benedictine Office and the Sunday cycle of the EF Mass, but I've included other uses where possible as well.

The table below sets out the basic format of the entries and provides a key to the abbreviations:

NT references
RB cursus	Hour/day used at
Monastic feasts etc	Psalms used for feasts and commons and their antiphons. ID No = Hesbert, Corpus antiphonalium Officii
Roman pre 1911	Office: Hour/day used at
Responsories	Responsories listed by Hesbert no only are not used in the 1962 Benedictine Office, but have been included where possible for completeness.
Ambrosian	Office: Hour/day used at
Brigittine	Office: Hour/day used at
Maurist	Office: Hour/day used at
Thesauris schemas	Benedictine 1975 schemas A-D
Roman post 1911	1911-62:  Office: Hour/day used at 1970: (liturgy of the hours)
Mass propers (EF)	IN = Introit GR= Gradual AL=Alleluia OF=Offertory CO=Communio PP=Post Pentecost (Sunday or week)

In the case of Mass propers, antiphons and responsories, the relevant verse numbers are referenced.

Current project status

Currently the tables include data on the place of the psalm in the psalm cursi for the monastic and pre-1911, and 1911 Roman Offices; use of the whole psalm for monastic feasts; as well as for the Sunday EF cycle.

I'm currently in the process of adding in references to the responsories, antiphons, Mass Commons and feasts.

Eventually I hope to go back and ensure the other main older forms of the Western (and ideally Eastern) Office are also included.

Please do feel free to provide corrections or provide information for inclusion in the tables via the comments box for the relevant psalms.

If you have any suggestions on format and content, please do contact me.

Other projects

I will provide updates on assorted other projects on this blog soon - in particular, I am planning to start the second half of my series on the design of the Benedictine office in the near future.

Psalm 139 - Overview

Psalm 139 is said on Thursdays in the Benedictine Office, a placement particularly appropriate given St Hilary of Poitiers' interpretation of it as relating to the events of Maundy Thursday.

The text of the psalm

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm of David.
1 Eripe me, Dómine, ab hómine malo: * a viro iníquo éripe me.	Deliver me, O Lord, from the evil man: rescue me from the unjust man.
2 Qui cogitavérunt iniquitátes in corde: * tota die constituébant prælia.	Who have devised iniquities in their hearts: all the day long they designed battles.
3 Acuérunt linguas suas sicut serpéntis: * venénum áspidum sub lábiis eórum.	They have sharpened their tongues like a serpent: the venom of asps is under their lips.
4 Custódi me, Dómine, de manu peccatóris: * et ab homínibus iníquis éripe me.	Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me.
5 Qui cogitavérunt supplantáre gressus meos: * abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: The proud have hidden a net for me.
6 Et funes extendérunt in láqueum: * juxta iter scándalum posuérunt mihi.	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
7. Dixi Dómino : Deus meus es tu: * exáudi, Dómine, vocem deprecatiónis meæ.	I said to the Lord: You are my God: hear, O Lord, the voice of my supplication.
8 Dómine, Dómine, virtus salútis meæ: * obumbrásti super caput meum in die belli.	O Lord, Lord, the strength of my salvation: you have overshadowed my head in the day of battle.
9 Ne tradas me, Dómine, a desidério meo peccatóri: * cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.
10 Caput circúitus eórum: * labor labiórum ipsórum opériet eos.	The head of them compassing me about: the labour of their lips shall overwhelm them.
11 Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.	Burning coals shall fall upon them; you will cast them down into the fire: in miseries they shall not be able to stand.
12 Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.	A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
13 Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.	I know that the Lord will do justice to the needy, and will revenge the poor.
14 Verúmtamen justi confitebúntur nómini tuo: * et habitábunt recti cum vultu tuo.	But as for the just, they shall give glory to your name: and the upright shall dwell with your countenance.

The psalm title

St Alphonsus Liguori points us to the literal interpretation of the title and psalm:

David implores help from God against Saul, and against those that spoke calumniously of him to that prince. 

St Cassiodorus (c485-585), however, explained the relevance of the title of the psalm christologically:

Unto the end denotes the Lord Christ; as Paul says: For the end of the law is Christ, unto justice to everyone that believeth.' Let us lift up our hearts to Him with all our strength, for in this psalm as by the voice of a herald we are forewarned that He comes as a Judge, fearful and almighty but also devoted and the object of great longing.

The voice of the Christ

The latter, Christological, explanation of the psalm, is reflected in its use in the liturgies of Passiontide, Holy Week, and feasts relating to the Passion.

It is an interpretation of it that goes back at least to St Hilary of Poitiers (310-367), who argued that verses 2-6 can be interpreted as the plotting of the Jewish authorities; while the reference to the hand of the unjust man refers to Judas.

NT references	Romans 3:13, Jas 3:8 (3)
RB cursus	Thursday Vespers+AN 1197 (2)
Monastic feasts etc	Triduum Vespers; Comm. of Passion, Five Wounds, Seven Dolours (Vespers) AN 1199(5), 3535 (14)
Roman pre 1911	Friday Vespers
Responsories	Passion wk Tues v2 (207) 6666, 6671, 7203 (alt verse for Ne avertas) (2);
Brigittine	Wednesday Vespers
Maurist	Friday Vespers
Thesauris schemas	A: Thurs Vespers; B: Tuesday Vespers; C: Tuesday Sext wk 1; D: Thursday Matins wk 2
Roman post 1911	1911-62: Friday Vespers  . 1970: Friday wk 4 little hour omit vv. 10-12
Mass propers (EF)	Holy Tues, OF (4); Good Friday TR (1-10, 14).

The voice of the Church

The psalm can also, though, be interpreted as speaking of the ongoing struggle of the Church against those seeking to subvert it from within and without, as Cassiodorus, for example, explained:

Holy Church speaks throughout the psalm. In the first section she entreats the Lord that He may deign to free her from the wicked devil who seeks to undermine the devotion of the faithful people with many deceits and traps. In the second, she begs not to be consigned to that most evil tempter, now that she is certainly delivered from bitter dangers by His protection. In the third, she says that vengeance at the future judgment will visit those who afflict His poor with senseless disturbances.

St Benedict's use of the psalm

St Benedict's use of Psalm 139 on Thursdays is one of several psalms that help give his Office the feel of a mini-Triduum each week because of its references to the events of Maundy Thursday.

The psalm is also cited in the Rule in relation to the ninth degree of humility:

The ninth degree of humility is that a monk restrain his tongue and keep silence,  not speaking until he is questioned.  For the Scripture shows  that "in much speaking there is no escape from sin" (Prov. 10:19) and that "the talkative man is not stable on the earth" (Ps. 139:12).

Indeed, the psalm can also be interpreted as a psalm about the spiritual warfare we must wage both against the devil and ourselves.