Introduction to Psalm 6

Psalm 6 is the second psalm in the first Nocturn of Matins of the Office of the Dead, and the final psalm of Monday Prime in the Benedictine Office.  It is also the first of the Seven Penitential Psalms.

Psalm 6: Domine ne in furore tuo arguas me 

Vulgate	Douay-Rheims
Magistro chori. Fidibus. Super octavam. PSALMUS. David.	Unto the end, in verses, a psalm for David, for the octave.
Dómine, ne in furóre tuo árguas me, * neque in ira tua corrípias me.	O Lord, rebuke me not in your indignation, nor chastise me in your wrath.
2  Miserére mei, Dómine, quóniam infírmus sum : * sana me, Dómine, quóniam conturbáta sunt ossa mea.	Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
3  Et ánima mea turbáta est valde : * sed tu, Dómine, úsquequo?	And my soul is troubled exceedingly: but you, O Lord, how long?
4  Convértere, Dómine, et éripe ánimam meam : * salvum me fac propter misericórdiam tuam.	Turn to me, O Lord, and deliver my soul: O save me for your mercy's sake.
5.  Quóniam non est in morte qui memor sit tui : * in inférno autem quis confitébitur tibi?	For there is no one in death that is mindful of you: and who shall confess to you in hell?
6  Laborávi in gémitu meo, lavábo per síngulas noctes lectum meum : * lácrimis meis stratum meum rigábo.	I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears
7  Turbátus est a furóre óculus meus : * inveterávi inter omnes inimícos meos.	My eye is troubled through indignation: I have grown old amongst all my enemies.
8  Discédite a me, omnes, qui operámini iniquitátem : * quóniam exaudívit Dóminus vocem fletus mei.	Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping.
9  Exaudívit Dóminus deprecatiónem meam, *  Dóminus oratiónem meam suscépit.	The Lord has heard my supplication: the Lord has received my prayer.
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.

The central image of this psalm is of a man so racked by guilt for his sins that he floods his bed with tears each night.

King David's repentance

The original context for the psalm is generally agreed to be King David's adultery with Bathseba, wife of Uriel the Hittite (2 Samuel 11).  When Bathsheba became pregnant, David tried to arrange it so it would look like Uriel could be the father.  He then arranged for Uriel to be killed in battle so he could marry Bathsheba.

David famously didn't even appear to realise that he had committed a sin until confronted with the story told as a parable by the Prophet Natham.  For this reason, in the New Testament, Verse 8 of this psalm (Depart from me, all you workers of iniquity…) is used by Our Lord, in Matthew and Luke, to refer to those who claim to be Christians, but don’t actually believe or act accordingly.

Yet despite his terrible crime, King David ultimately became one of the greatest of the Old Testament saints.  How did he go from great sinner to great saint?  The answer lies in large part in the intense sorrow for sin he felt, and so beautifully expressed in this psalm.

A plea for grace and mercy

In the psalm, David first asks God for grace and mercy; describing the agitation that comes from being in a state of sin (verses 1-3).  Its place in the Office of the Dead presumably reflects his plea for mercy here: once we die, he acknowledges, it is too late, our fate is fixed (verses 4-5).

Accordingly, David then describes the works of penance that he offers, in the form of the vast flood of cleansing tears, surely a (re)baptism of desire (verses 6-7), one of the key themes of the Office on Monday.  Yet the call to repent is always timely, and when we say this psalm in the context of the Office of the Dead it is surely addressed to us personally, reminding us not to leave it too late!

David then states that he knows God has heard and forgiven him his sins (verses 8-9).  The psalm does not end there though.  Instead, he concludes by asking that his enemies too might be converted (verse 10).  This plea for enemies to be overcome, to be ashamed, echoes through the psalms of Monday in the Benedictine Office, with variants on the phrase 'let the enemy be ashamed and turned back' appearing in several of the Matins psalms of the day, as well as in the last psalm of Vespers (Psalm 128).

Scriptural references and liturgical uses

New Testament References/allusions: Jn 12:27 (v2); Mt 7:23; 25:41; Lk 13:27 (v8)

Liturgical:

RB: Monastic:	Monday Prme
Maurist	Matins for All Souls, Matins of the Dead (Nocturn I),
Thesauris schemas	A:Matins Sunday wk 1; B:Tuesday Matins; C: Compline Wednesday wk 2; D:  Laud Tuesday wk 1
Brigittine	Friday Vespers
Ambrosian	Monday Matins wk 1
Roman	Pre 1911: Sunday Matins; Post 1911: Monday Compline. 1970: Monday Complinewk 1
Mass propers (EF)	Lent wk3 Wed GR (2-3); Passion Monday OF (4), PP2 OF (4)

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

Alternatively you can jump straight to the next of the Seven Penitential Psalms, Psalm 31.

Christmas Canticles/2: Isaiah 26:1-12

The arc of the covenant is carried into the Temple
Hours of the Duc of Berry

Last week I posted a few notes on the first of the third nocturn canticles used at Matins in the Benedictine Office during the extended Christmas season.  Today a brief look at the second of the set, which comes from Isaiah 26: 1-12.

Isaiah 26:1-12

Vulgate	Douay-Rheims
Urbs fortitudinis nostræ Sion; salvator ponetur in ea murus et antemurale	Sion the city of our strength a saviour, a wall and a bulwark shall be set therein.
2 Aperite portas, et ingrediatur gens justa, custodiens veritatem.	Open ye the gates, and let the just nation, that keepeth the truth, enter in.
3 Vetus error abiit: servabis pacem; pacem, quia in te speravimus	The old error is passed away: thou wilt keep peace: peace, because we have hoped in thee.
4 Sperastis in Domino in sæculis æternis; in Domino Deo forti in perpetuum.	You have hoped in the Lord for evermore, in the Lord God mighty for ever.
5 Quia incurvabit habitantes in excelso; civitatem sublimem humiliabit:	For he shall bring down them that dwell on high, the high city he shall lay low.
6. humiliabit eam usque ad terram, detrahet eam usque ad pulverem	He shall bring it down even to the ground, he shall pull it down even to the dust.
7 Conculcabit eam pes, pedes pauperis, gressus egenorum.	The foot shall tread it down, the feet of the poor, the steps of the needy
8 Semita justi recta est, rectus callis justi ad ambulandum.	The way of the just is right, the path of the just is right to walk in.
9 Et in semita judiciorum tuorum, Domine, sustinuimus te: nomen tuum et memoriale tuum in desiderio animæ.	And in the way of thy judgments, O Lord, we have patiently waited for thee: thy name, and thy remembrance are the desire of the soul.
10. Anima mea desideravit te in nocte, sed et spiritu meo in præcordiis meis de mane vigilabo ad te.	My soul hath desired thee in the night: yea, and with my spirit within me in the morning early I will watch to thee.
11. Cum feceris judicia tua in terra, justitiam discent habitatores orbis.	When thou shalt do thy judgments on the earth, the inhabitants of the world shall learn justice.
12 Misereamur impio, et non discet justitiam; in terra sanctorum iniqua gessit, et non videbit gloriam Domini.	Let us have pity on the wicked, but he will not learn justice: in the land of the saints he hath done wicked things, and he shall not see the glory of the Lord.
13. Domine, exaltetur manus tua, et non videant; videant, et confundantur zelantes populi; et ignis hostes tuos devoret.	Lord, let thy hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour thy enemies.
14. Domine, dabis pacem nobis: omnia enim opera nostra operatus es nobis.	Lord, thou wilt give us peace: for thou hast wrought all our works for us.

 The Fathers typically interpreted the strong city referred to in verse 1 as both Christ himself, and as the Church he established. 

The double walls that guard it are variously interpreted as Christ and his angels; faith and good works; and the prophets and the Gospel.

The second verse, urging that the gates be lifted up is very similar to the sentiments of Psalm 23, used in the Messiah, and the following verses clearly speak of Christ's mission to bring us peace and justice. 

The verses speaking of the longing to see God are often interpreted by the Fathers as references to the beatific vision, but they can also be interpreted rather more literally here, in the context of the season, as the fulfillment of the promises of old in the Incarnation.

Psalm 5: Verses 13-15 - Our reward

The final verses of Psalm 5 deal with the reward for our efforts, both now and in heaven.

Notes on the verses

 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.

Et (and) læténtur (let them rejoice) omnes (all) qui (who) sperant (they hope) in te (in you) in ætérnum (forever) exsultábunt (they will rejoice) et (and) habitábis (you will live/dwell) in eis (in them).

The final phrase differs in the Hebrew Masoretic Text: instead of dwelling amongst us (literally encamped amongst them in the Greek), the MT implies  protecting or defending them, and Coverdale therefore renders the verse as 'becasue thou defendest them'.  The Neo-Vulgate reflects this alternate version by changing the Latin to 'obrumbrabis eis'.  Yet on the face of it, the idea that God is more than our defender, but also dwells in and amongst us, is more in keeping with Christian theology.

laetor, atus sum, ari,  to rejoice, be joyful, take delight in

spero, avi, atum, are , to hope or trust in

aeternus, a, urn eternal. forever

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

habito, avi, atum, are  to dwell, abide, live.

The Psalm's final verses return to the reward of those who hope in God.  First, we are urged to be joyful, for we are promised true happiness borne of God's dwelling in and amongst us, not that ephemeral pleasure that is but temporary.  Even persecution and other ills should spur us to greater heights in this regard, Chrysostom instructs, for:

"This in particular, you see, is unceasing joy; other joys, at any rate, are no better than flowing streams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance, but ren­dered more elevated by the very obstacles themselves. For the apostles also rejoiced when scourged, and Paul exulted when sub­jected to distress; he was on the point of death, and spoke of sharers in his enjoyment...Christ also indicated this same thing in his words, revealing the indissolubility of the enjoyment: "I shall see you again, and no one takes away your joy."...

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.

Et (and) gloriabúntur (they will glory/exult/boast) in te (in you) omnes (all) qui (who) díligunt (they love) nomen (name) tuum (your) quóniam (because) tu (you) benedíces (you will bless) justo (to the just)

Note that benedicere is frequently used with the dative (ie justo) as an alternative to the accusative.

glorior, atus sum, ari to boast,  glory in, pride one's self on anything; to to be joyful, exult; to raise a shout.

omnis, e, all, each, every; subst., all men, all things, everything

diligo, lexi, lectum, ere 3  to love;

nomen, mis, n. name; God himself; the perfections of God, His glory, majesty, wisdom, power, goodness,

benedico, dixi, dictum, ere 3, to bless,

justus, a, um Of God: just. (2) as a subst., a just man, the just.

What does it mean to be a 'lover of thy name', as Knox renders the phrase?  The Navarre commentary suggests that "name" is equivalent to "person", so that those who love God's name are all those who acknowledge and trust what he has done for them.  Yet I think there is something more to it than that, for our God is not anonymous, not an unknown God, but the Christian one, through whom all who are saved will be saved, and whose name we can call upon when we ask for help in our daily lives.  

15. Dómine, ut scuto bonæ voluntátis tuæ coronásti nos.

O Lord, you have crowned us, as with a shield of your good will.

Dómine (O Lord) ut (that/ as with) scuto (with a shield) bonæ (of good) voluntátis (goodwill/favour) tuæ (your) coronásti (you have crowned/encompassed) nos (us)

Translators have struggled with how to deal with the idea of crowning with a shield.  

Some correct, or interpret the Greek and Hebrew 'crowning' to mean encompass or surround, so Knox (and Coverdale takes a similar approach) for example make it 'thou dost throw they loving-kindness about us like a shield'.  

The more literal approach, reflected in the New Septuagint version, renders it something like  'you crowned us as with a shield of favour'.  

The neo-Vulgate retains the idea of crowning, but attempts to simplify the Latin somewhat: 'Domine quasi scuto, bona voluntate coronabis eum' (O Lord, as if with a shield you will crown them with good favour).

scutum, i, n. a shield, buckler; defense, protection.

bonus, a, um, good; morally good, upright

voluntas, atis, wish, desire;, good will, favor, graciousness.  plan, counsel.

corono, avi, atum, are (corona), to crown, to bestow some thing on as a mark of honor, to adorn; to surround, encompass

ut, adv. and conj., as, like. wherefore, so, so, why. that, in order that, to the end that.

The phrase bonae vountatis  in this verse should conjure up for us the image of the heavenly army of angels in Luke 2:14, appearing to praise the appearance of the infant child in the manger, and saying:

14 Gloria in altissimis Deo, et in terra pax hominibus bonæ voluntatis.

14 Glory to God in the highest; and on earth peace to men of good will.

It also provides one of several verbal links to the next psalm of Lauds, Psalm 35, whose fifth verse alludes to the contrasting ways  - and ultimately fate  - of the wicked:

5 Iniquitatem meditatus est in cubili suo; astitit omni viæ non bonæ: malitiam autem non odivit.

5 He hath devised iniquity on his bed, he hath set himself on every way that is not good: but evil he hath not hated.

Above all though, the final blessing alluded to by the psalm is the armour of righteousness that is God's gift to us.  Cassiodorus explained:

"The Creator's good will which fills us with indescribable gifts is called a shield, which in very truth protects us, and bestows fine rewards...It is a protection which no blow can pierce, an armour which no death can infiltrate; rather, through it death has been conquered and has surrendered, and men's salvation for which hope had been lost has emerged."

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: Verses 10-12: Romans 3 and the imprecatory verses...

Today's three verses of Psalm 5, verses 10-12, are used by St Paul in Romans 3 in his explanation of the importance of the Incarnation, for he argues that without Christ, Jews are no better off than pagans with respect to justification:

What then? Are we Jews any better off? No, not at all; for I have already charged that all men, both Jews and Greeks, are under the power of sin, as it is written: "None is righteous, no, not one; no one understands, no one seeks for God. All have turned aside, together they have gone wrong; no one does good, not even one."  "Their throat is an open grave, they use their tongues to deceive." "The venom of asps is under their lips." (Romans 3:10-14)

Notes on the verses

10. Quóniam non est in ore eórum véritas: * cor eórum vanum est For there is no truth in their mouth: their heart is vain.

Quóniam (for) non (not) est (there/he/she/it is) in ore (in the mouth) eórum (of them) véritas (truth) cor (the heart) eórum (of them) vanum (vain/destructive) est (it is)

The Hebrew Masoretic Text is stronger here, with the second phrase closer to ‘their heart is [bent on] destruction.

quoniam, conj.,  for, because, since, seeing that, whereas.

os, oris, n., the mouth.

veritas, atis,  truth. grace, kindness ,goodness, fidelity to promises, Faithfulness

cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.

vanus, a, um. vain, idle, profitless, deceptive, null, empty as to purpose or result

 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

 Sepúlcrum (the tomb/grave/sepulcre) patens est (it is open/stands open) guttur (the throat) eórum (of them/their) linguis (the tongues) suis (their) dolóse (deceitfully) agébant (they acted) júdica (judge) illos (them) Deus (God).

The phrase, ‘their throat is like an open grave’ suggests the smell of decay seeping out and betraying the corruption inside.  There is some debate on the second phrase: the Vulgate uses dolose, which Lewis and Short Latin Dictionary defines as meaning crafty, cunning, or deceitful.  The Hebrew Masoretic Text though suggests as slightly different emphasis, which St Jerome's from the Hebrew, renders it as ‘make slippery’ (leuificant), while the Neo-Vulgate changes the verb to mollire, to soften or make pliant. Coverdale and Knox translate this as meaning flattery.

sepulcrum, i. n.  a grave, tomb, sepulcher

pateo, m, ere 2, to be open, to stand or lie open; pres. part., patens, open.

guttur, is, n., the throat

lingua, ae, the tongue; language, speech, tongue; plan, council

suus -a -um of oneself, belonging to oneself, his own, her own, his, her, its, their

dolose, adv.  deceitfully, treacherously

ago, egi, actum, ere 3 to set in motion; of actions in general, to act, do, deal with

judico, avi, atum, are to judge,  rule,  punish,  do justice to, to relieve from wrong.

The previous verse asked for help in the face of enemies; these few verses explain the characteristics of those enemies: as Pope John Paul II explains:

"Four elements mouth, heart, throat and tongue express the radical nature of the inner malice of their choices. Their mouth is full of falsehood, their heart constantly plots perfidy, their throat is like an open tomb, quick to wish only death, their seductive tongue is "full of deadly poison" (Jas 3,8)."

Yet we need to keep in mind that enemies can be internal as well as external, for evil comes not only from the world and the devil but also the flesh!  Some of the Fathers, for example, suggest that the mouth hanging open like a tomb could also refer to gluttony.  In the context of the theme of the Office of the day, on recommitting to our baptismal and religious promises, though, perhaps Chrysostom's interpretation of this verse, which saw it as referring to those who live a lie, and attempt to subvert others into their sin, is perhaps the most relevant.

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.

Décidant (Let them fall/perish) a (from) cogitatiónibus (schemes/designs/evil plans) suis (their)

secúndum (according to/because of/) multitúdinem (the multitude/great number of) impietátum (transgressions/impieties/crimes) eórum (of them) expélle (expel/cast out) eos (them) quóniam (because) irritavérunt (they have provoked/angered) te (you), Dómine (O Lord)

decido, cidi, ere 3 to fall down, to die; to wither; to fail, to fall, i.e., to be overcome, to fall in battle.

cogitatio, onis,  thoughts, plans, designs; evil plans or devices; the deep plans or thoughts of God.

secundus, a, um  following in time or order; the next, the second.

multitudo, inis f,  a large number, multitude. abundance, greatness.  as an adjective, great, mighty

impietas, atis, /. sin, misdeed, transgression; impiety, wickedness.

expello puli pulsum ere 3 to drive out, thrust forth, expel. 

irrito, avi, atum, are  to excite or rouse to anger, to provoke, anger, annoy.

This verse is omitted from the Novus Ordo version of the Divine Office. Pope John Paul II explained why: 

After such a bitter and realistic picture of the perverse person who attacks the just one, the Psalmist invokes the divine condemnation in a verse which the Christian use of the Psalm omits, since the Church wants to be conformed to the New Testament revelation of merciful love, which offers to the evil one the possibility of conversion." 

Yet the more traditional view, articulated by St Augustine and others, is that such cursing verses, far from precluding the possibility of conversion, but are rather intended to remind us of its absolute necessity - and of the importance of doing everything possible, even using tools such as excommunication, to bring sinners to repentance before it is too late.  God's mercy, after all, is not unconditional, rather it is an offer that we must respond to, by repenting and accepting grace.

Nor is the modern tolerance of sins against God a Gospel virtue: rather, St John Chrysostom's commentary on reminds us of the importance of holy zeal when it comes to the things of God, including our vows and promises to God:

"This, you see, is the mark of a well-disposed spirit, not to avenge one's own injuries but to take drastic action against insults directed to God. Many people do the opposite to this, ignoring things done to God but taking redress with extreme severity for their own fate. The saints, however, do not behave like this; instead, they are extremely punitive of things done to God but heedless of their own fate.

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.

You can find the final set of notes on this psalm here.