St Basil on Psalm 33: Many are the tribulations of the just

St Basil the Great's Homily on Psalm 33 is, I think, one of the great ones and it seems to me to be one of the two commentaries (the other being St Augustine) St Benedict drew on in constructing the Prologue to his Rule.

I may provide some more extracts from it in due course, but for now, as I was reading this commentary this morning, some of it seemed to me particularly helpful in relation to something someone said to me yesterday.

Psalm 33

15  Oculi Dómini super justos : * et aures ejus in preces eórum...	16 The eyes of the Lord are upon the just: and his ears unto their prayers...
17  Clamavérunt justi, et Dóminus exaudívit eos : * et ex ómnibus tribulatiónibus eórum liberávit eos.	18 The just cried, and the Lord heard them: and delivered them out of all their troubles...
18  Juxta est Dóminus iis, qui tribuláto sunt corde : * et húmiles spíritu salvábit.	19 The Lord is near unto them that are of a contrite heart: and he will save the humble of spirit.
19  Multæ tribulatiónes justórum : * et de ómnibus his liberábit eos Dóminus.	20 Many are the afflictions of the just; but out of them all will the Lord deliver them.
20  Custódit Dóminus ómnia ossa eórum : * unum ex his non conterétur...	The Lord keepeth all their bones, not one of them shall be broken..
22  Rédimet Dóminus ánimas servórum suórum : * et non delínquent omnes qui sperant in eo.	23 The Lord will redeem the souls of his servants: and none of them that trust in him shall offend.

St Basil: 

...the Lord also says to His disciples: 'In the world you have affliction. But take courage, I have overcome the world´. 

So that, whenever you see the just with diseases, with maimed bodies, suffering loss of possessions, enduring blows, disgraces, all defect and need of the necessities of life, remember that, 'Many are the afflictions of the just; but out of them all will the Lord deliver them. 

Overcoming adversity

And he who says the affliction is not proper to a just man says nothing else than that an adversary is not proper for the athlete. But, what occasions for crowns will the athlete have who does not struggle? 

Four times already in this Psalm it has been told in what manner the Lord delivers from affliction whomever He wishes to deliver. First, 'I sought the Lord, and he heard me; and he delivered me from all my troubles´. Second, 'This poor man cried, and the Lord heard him: and saved him out of all his troubles Third, 'The just cried, and the Lord heard them: and delivered them out of all their troubles.' And lastly, 'Many are the afflictions of the just; but out of them all will the Lord deliver them.

Is it necessary to hold fast to the word and to be satisfied with the thought which readily falls upon our ears, that these bones of the just, the props of the flesh, will not be broken because of the protection given to them by the Lord? Or, will only the bones of the just man who is alive and engaged in life be guarded unbroken? Or, when the bonds of the body have been loosened, will it happen that there will be no cause of breaking for the just man? 

Physical bodies vs spiritual bones

And truly, we have learned by experience that many bones of the just have been broken, when some among them handed themselves over to all forms of punishment for the sake of giving testimony for Christ. Already the persecutors have broken the legs of some and have frequently pierced hands and heads with nails. 

And yet, who will deny that of all, it is the most just who were brought to perfection in the testimony? 

Perhaps, just as the term man is used for the soul and the human mind, so also his members are similarly named in accordance with the members of the flesh; thus, frequently Scripture names the members of the inner man, for example, 'The eyes of a wise man are in his head that is, the hidden part of the wise man is foreseeing and farseeing. And again, it means equally the eyes both of the soul and of the flesh, not only in that saying which we have set forth, but also in the statement that 'the commandment of the Lord is lightsome and enlightening the eyes.'  

But, what should we say concerning this: 'He who has ears to hear, let him hear'?  It is evident, indeed, that some possess ears better able to hear the words of God. 

But, to those who do not have those ears, what does he say? 'Hear, ye deaf, and, ye blind, behold´ Also I opened my mouth, and panted’ and Thou hast broken the teeth of sinners.'  All these things were said in reference to the faculties which render service for spiritual food and spiritual doctrines. Such also is this saying, 'My bowels, my bowels are in pain’ and this, 'And the foot' of the wise man 'shall not stumble’. All such expressions are used in reference to the inner man.

According to the same reasoning there should also be certain bones of the inner man in which the bond of union and harmony of spiritual powers is collected. Just as the bones by their own firmness protect the tenderness of the flesh, so also in the Church there are some who through their own constancy are able to carry the infirmities of the weak. 

And as the bones are joined to each other through articulations by sinews and fastenings which have grown upon them, so also would be the bond of charity and peace, which achieves a certain natural junction and union of the spiritual bones in the Church of God. 

Heal me O Lord for my bones are troubled

Concerning those bones which have been loosened from the frame and have become, as it were, dislocated, the prophet says: 'Our bones are scattered by the side of hell.'  And, if at any time disturbance and agitation seizes upon them, he says in prayer: 'Heal me, O Lord, for my bones are troubled’.

When, however, they preserve their own systematic arrangement, protected by the Lord, not one of them will be broken, but they will be worthy to offer glory to God. For, he says: 'All my bones shall say: Lord, Lord, who is like to thee?' Do you know the nature of intellectual bones? Perhaps, in reference to the mystery of our resurrection, the Church might use this expression, 'All my bones shall say.' 

Indeed, it is said: 'Thus saith the Lord to these bones: Behold, I will send spirit of life into you, and I will lay sinews upon you, and will cause flesh to grow over you, and you shall live, and you shall know that I am the Lord’ So, these bones, having taken on life and giving thanks for their resurrection, will say, 'Lord, Lord, who is like to thee?'...

The Lord will redeem the souls of his servants

 'The Lord will redeem the souls of his servants: and none of them that trust in him shall offend. 'Since those who were created to serve the Lord were being held fast by the captivity of the enemy, He will redeem their souls by His precious blood. Therefore, no one of those who hope in Him will be found in sin. 

Psalm 33

Psalm 33

Benedícam Dóminum in omni témpore: * semper laus eius in ore meo.	I will bless the Lord alway; * his praise shall ever be in my mouth.
In Dómino laudábitur ánima mea : * áudiant mansuéti, et læténtur.	My soul shall make her boast in the Lord; * the humble shall hear thereof, and be glad.
Magnificáte Dóminum mecum : * et exaltémus nomen eius in idípsum.	O praise the Lord with me, * and let us magnify his Name together.
Exquisívi Dóminum, et exaudívit me : * et ex ómnibus tribulatiónibus meis erípuit me.	I sought the Lord, and he heard me; * yea, he delivered me out of all my troubles.
Accédite ad eum, et illuminámini : * et fácies vestræ non confundéntur.	Come ye unto him, and be enlightened; * and your faces shall not be ashamed.
Iste pauper clamávit, et Dóminus exaudívit eum : * et de ómnibus tribulatiónibus ejus salvávit eum.	Lo, the poor hath cried out, and the Lord heard him; * yea, and hath saved him out of all his troubles.
Immíttet Angelus Dómini in circúitu timéntium eum : * et erípiet eos.	The angel of the Lord shall tarry round about them that fear him, * and he shall deliver them.
Gustáte, et vidéte quóniam suávis est Dóminus : * beátus vir, qui sperat in eo.	O taste, and see that the Lord is gracious: * blessed is the man that trusteth in him.
Timéte Dóminum, omnes sancti eius : * quóniam non est inópia timéntibus eum.	O fear the Lord, ye that are his saints; * for they that fear him lack nothing.
Dívites eguérunt et esuriérunt : * inquiréntes autem Dóminum non minuéntur omni bono.	The rich have wanted, and have suffered hunger; * but they who seek the Lord shall want no manner of thing that is good.
Veníte, fílii, audíte me : * timórem Dómini docébo vos.	Come, ye children, and hearken unto me; * I will teach you the fear of the Lord.
Quis est homo qui vult vitam: * díligit dies vidére bonos?	What man is he that lusteth to live, * and would fain see good days?
Próhibe linguam tuam a malo : * et lábia tua ne loquántur dolum.	Keep thy tongue from evil, * and thy lips, that they speak no guile.
Divérte a malo, et fac bonum : * inquire pacem, et perséquere eam.	Eschew evil, and do good; * seek peace, and ensue it.
Oculi Dómini super iustos: * et aures eius in preces eórum.	The eyes of the Lord are over the righteous, * and his ears are open unto their prayers.
Vultus autem Dómini super faciéntes mala : * ut perdat de terra memóriam eórum.	The countenance of the Lord is against them that do evil, * to root out the remembrance of them from the earth.
Clamavérunt iusti, et Dóminus exaudívit eos: * et ex ómnibus tribulatiónibus eórum liberávit eos.	The righteous have cried out, and the Lord heard them, * and hath delivered them out of all their troubles.
Iuxta est Dóminus iis, qui tribuláto sunt corde : * et húmiles spíritu salvábit.	The Lord is nigh unto them that are of a contrite heart, * and will save such as be of an humble spirit.
Multæ tribulatiónes iustórum : * et de ómnibus his liberávit eos Dóminus.	Great are the troubles of the righteous; * but the Lord delivereth him out of all.
Custódit Dóminus ómnia ossa eórum : * unum ex his non conterétur.	He keepeth all his bones, * so that not one of them is broken.
Mors peccatórum péssima : * et qui odérunt iustum, delínquent.	But the death of the ungodly is most evil; * and they that hate the righteous shall be desolate.
Redimet Dóminus ánimas servórum suórum : * et non delínquent omnes qui sperant in eo.	The Lord shall redeem the souls of his servants; * and all they that put their trust in him shall not be destitute.

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.

NT references	Heb 13:15 (1); Lk 1:46 (2); 1 Pet 2:3 (9); [??NV - Lk 1:53 (10)]; 1 Pet 3:10-12 (12); Jas 1:26 (13); Mt 5:9, Heb 12:14 (14);Mt 11:29-30 (18); 2 Tim 3:11, 12 (19); [ ??NV  - Jn 19:36 (v21)]
RB cursus	Monday Matins I, 2;
Monastic/(Roman) feasts etc	Sacred Heart I, 2; All Saints II, 3;Common of Several martyrs, apostles
Roman pre 1911	Monday Matins
Ambrosian
Brigittine
Maurist
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62: Wednesday Compline . 1970:
Mass propers (EF)	Lent Thurs I OF 7-8;  PP7, GR 5, 11; PP8, CO 8;  PP12, GR 1-2; PP 14, 7-8

Psalm 118 - Daleth (Sunday Prime no 4)

 Sunday Prime – daleth (Verses 25- 32): Adhæsit paviménto ánima mea

Vulgate	Douay-Rheims
25. Adhæsit paviménto ánima mea: * vivífica me secúndum verbum tuum.	My soul clung to the dust: revive me according to your word.
26 Vias meas enuntiávi et exaudísti me: * doce me justificatiónes tuas.	I have disclosed my ways and you have heard me : teach me your justifications.
27 Viam justificatiónum tuárum ínstrue me: * et exercébor in mirabílibus tuis.	Instruct me in the ways of your justifications: and I will be exercised with your wondrous works.
28  Dormitávit ánima mea præ tædio: * confírma me in verbis tuis.	My soul has slept because of weariness : confirm me in your word
29 Viam iniquitátis ámove a me: * et de lege tua miserére mei.	Put away from me the ways of iniquity: and from your law have mercy on me.
30 Viam veritátis elégi: * judícia tua non sum oblítus	I have chosen the way of truth: I have not forgotten your judgments.
31 Adhæsi testimóniis tuis Dómine: * noli me confúndere.	I have adhered to your testimonies Lord: do not let me be confounded.
32 Viam mandatórum tuórum cucúrri: * cum dilatásti cor meum.	I will run in the way of your commandments: when you have enlarged my heart          .

Knox translation:

Deep lies my soul in the dust, restore life to me, as thou hast promised.

Deign, now, to shew me thy will, thou who hast listened when I opened my heart to thee. 

Direct me in the path thou biddest me follow, and all my musing shall be of thy wonderful deeds. Despair wrings tears from me; let thy promises raise me up once more. 

Deliver me from every false thought; make me free of thy covenant. 

Duty’s path my choice, I keep thy bidding ever in remembrance. 

Disappoint me, Lord, never, one that holds fast by thy commandments. 

Do but open my heart wide, and easy lies the path thou hast decreed.

Ancient Christian Commentaries series: 

Revive, teach and strengthen me 

Cassiodorus: 

The council of the faithful passes to the fourth letter, in which they say that they are held bound by physical necessity, and can be saved only by the Lord's devotion. They entreat that He remove from them the ways of iniquity, since they had chosen the path of truth. The human condition is explained by most splendid comparisons.

St Robert Bellarmine:

In the next eight verses David still assumes the person of one imperfect, who is kept back by the concupiscence of the flesh from the perfect observance of the commandments, and asks for grace and help to observe them.

St Benedict:

Therefore must we establish a school of the Lord's service; in founding which we hope to ordain nothing that is harsh or burdensome. But if, for good reason, for the amendment of evil habit or the preservation of charity, there be some strictness of discipline, do not be at once dismayed and run away from the way of salvation, of which the entrance must needs be narrow. But, as we progress in our monastic life and in faith, our hearts shall be enlarged, and we shall run with unspeakable sweetness of love in the way of God's commandments; so that, never abandoning his rule but persevering in his teaching in the monastery until death, we shall share by patience in the sufferings of Christ, that we may deserve to be partakers also of his kingdom. Amen.”  (RB Prologue, trans J McCann)

And you can read more on these verses in my longer post: Daleth Pt 1 and Pt 2 (Enlargement of heart)

Masterpost: Prime in the Benedictine Office

Introduction to Prime

Prime, which literally means the first hour after sunrise, is a very important hour in the Benedictine Office, not least by virtue of the psalms set for it, which include Psalms 1 and 2, regarded as an introduction to the entire psalter.

Prime has a very simple structure: opening prayer, hymn, three (four on Sunday) psalms with antiphon, and closing prayers.  The hymn and prayers are the same everyday, and give the hour a strong focus on preparing for the day.

In monastic practice, it is normally immediately followed by Chapter, which includes the reading of the martyrology and Rule, prayers for the Dead, and prayers to be said before work, which reinforces this focus.

Thematic unity?

Prime has no fixed or repeated psalms - instead, St Benedict uses the Psalms 1 to 19 (leaving out Psalms 3-5), and adding in four stanzas of Psalm 118 on Sunday.  All the same, the hour does very much feature some very important and often repeated ideas that are closely connected to themes in the Benedictine Rule.

From the Incarnation to the Resurrection

Sunday and Monday Prime echo each other closely: both begin on a beatitude (Beatus vir/Beati immaculati), and the opening verses of both psalms are very similar in content.

These two psalms have often been interpreted in the Christian tradition as signalling the progression from Christ as the blessed man of Psalm 1, incarnated (see especially Psalm 2) to teach us the path to imitate; to the many following him into heaven, the way reopened by the Resurrection (see for example the psalm commentaries of St Augustine).

St Benedict presumably had this in mind, since Monday in his Office has many allusions to the Incarnation, while Sunday is always a celebration of the Resurrection in his psalm schema.

Christ, fulfilment of the law

One of the most important themes of the Fathers was the idea of Christ as the fulfilment of the law.   And Prime features all three of the 'Torah' or law psalms of the psalter.

Psalm 1 portrays the good or happy man as the person who meditates on the law day and night; while Psalm 18 instructs us that 'the law of the Lord is perfect, converting souls'.  And of course, Psalm 118, the longest in the psalter, is an extended meditation on the law of the Lord.  Thus we have a symbolic three days (Saturday, Sunday and Monday) in which the perfection (Trinity) of the law is praised.

 A nice example of how this theme plays out in Patristic Scriptural exegesis is provided by St Ambrose's comments on why the first miracles recorded in St Luke's Gospel are of Christ healing on the Sabbath.  St Ambrose comments that:

"That the Lord began to heal on the Sabbath-day showeth in a figure how that the new creation beginneth where the old creation ended. 

It showeth, moreover, that the Son of God, Who is come not to destroy the law but to fulfil the law, is not under the law, but above the law.

Neither was it by the law, but by the Word, that the world was created, as it is written "By the Word of the Lord were the heavens made." [Sunday, or Day 1 of creation]

The law, then, is not destroyed, but fulfilled, in the Redemption of fallen man. Whence also the Apostle saith: "Put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and put on the new man, which after God is created in righteousness and true holiness."

Our hymn of praise to the law at Prime then, starts, as St Ambrose suggests on the Sabbath, to symbolise that the new creation starts where the old ends.

It continues on the 'eighth day', that celebrates the Resurrection and our redemption in Psalm 118.

And is repeated a third time on Monday, in Psalm 1, a day I suggest that St Benedict makes a celebration of the Incarnation (most of the psalms of Matins are clearly linked to this theme by the patristic commentaries, indeed virtually the whole of the Benedictus and Magnificat can be reconstructed from lines in these psalms; moreover, Psalm 2 at Prime gives us the Introit verse for the Midnight Mass of Christmas).

The problem of atheism

The psalms of Prime through the week also ponder the problem of the opposite of the man who follows the law, namely the man who acts as if God does not exist ('the fool says in his heart, there is no God' of Psalm 13 for instance). Sinners don't seem to realise, the psalmist suggests, that in fact God is looking down from heaven to see if anyone is seeking after God (Psalm 13).  Several of these  psalms ask why the evil seem to thrive, while the good suffer.

There are key messages for us in these psalms, echoed in many places in the Rule, about the importance of mindfulness of God, continued prayer for his assistance, and perseverance in the face of difficulties.

Christ the victorious king

The psalms of Prime also, though, point us to the promise of Christ's ultimate victory as a response to the problem of evil in the world.  In particular, on both Saturday and Monday we are also presented, in the following psalm, with the image of Christ the victorious king.

Michael Barber, in his book Singing in the Reign [2], drew attention to the similarities in content between Psalms 1 and 2 (Monday), and Psalms 18 (19) and 19 (20) (Saturday):

"Psalm 19 [18] is unique because of  its strong emphasis on wisdom.  Its role may be better understood when examined in light of Psalm 20 [19].  Together these two psalms - situated at the centre of book I - mirror Psalms 1 and 2.  Psalm 19 exalts the law of the Lord, the source of wisdom: "The law of the Lord is perfect, reviving the soul: the testimony of the Lord is sure, making wise the simple" (v. 7).  Them Psalm 20 evokes Psalm 2, speaking of the Lord's deliverance of the Davidic king from his enemies, sending support from Zion.  Thus, as in Psalms 1 and 2, wisdom is connected with the victorious Davidic king."

A similar point can be made on the similarities in content between these two sets of psalms, and the first four stanzas of Psalm 118 St Benedict uses at Sunday Prime.  Both Sunday Prime and Monday, for example, begin with a beatitude, praise the importance of the law, call for or prophesy the destruction of enemies and point to the victory 'over princes' (Ps 2; Ps 118, esp 21-23).


Alpha and Omega, Aleph and Taw?

There are some possible numerological connections to these themes as well.

The minor hours in the Office, all have three psalms each day, which several of the Fathers suggest is in honour of the Trinity, making in total 21 psalms said at these hours each week.

St Benedict, though, starts Prime each week on Sunday with four stanzas of Psalm 118, taking the number up to 22.

Why is this significant?  The answer is that the Hebrew alphabet has 22 letters, so the number of psalms marks one for each letter.

Moreover, Psalm 118 has 22 stanzas, each labelled with a letter of the Hebrew alphabet, so Sunday Prime starts with aleph, beth, ghimel and daleth.

So the extra 'psalm' is perhaps a piece of numerical symbolism signalling a connection to the Christ as the fulfillment of the law theme, mimicking the Greek, 'I am the alpha and omega'.

Posts on the psalms of Prime

The liturgical genius of St Benedict: the puzzle of Prime

Monday

Psalm 1

Introduction to Psalm 1
Notes on Ps 1 verse 1 - Christ the perfect man
Psalm 1 v 2 - Pray without ceasing
Psalm 1 v 3 - Christ as the tree of life
Psalm 1 v 4 - The healing of nations
Psalm 1 v 5 - The fate of the wicked man
Psalm 1 v6 - Rising up in judgment
Psalm 1 v7 - God knows us

Others:

Commentary of St Basil on Psalm 1
St Augustine on Christ in the Psalms (From his commentary on Psalm 1)
On the power of Psalm 1 (History of the Monks in Egypt)
Psalm 1 - Short summaries
Introduction to Psalm 1 (2014)

Psalm 2

Introduction to Psalm 2

Psalm 2 verses 1&2 - Why do the nations rage against God?

Psalm 2 v 3- The yoke of grace

Psalm 2 vs4&5 - Can we mock evildoers?

Psalm 2 v 6 - The proclamation of Christ the King

Psalm 2 v7 - This day have I begotten you

Psalm 2 v8 - Ask of me

Psalm 2 v9 - King or shepherd?

Psalm 2 v10 - On ruling ourselves

Psalm 2 v11 - Work out your salvation with fear and trembling

Psalm 2 v12 - Practice obedience

Psalm 2 v13 - Put your trust in God

Others: 

Psalm 2 - Short summaries
Introduction to Psalm 2 (2014)
Psalm 2 in the context of Tenebrae for Good Friday)

Psalm 6

Psalm 6 - Short summaries of the psalm
Psalm 6 - Introduction
Ps 6 v 1 - On God's anger
Ps 6 v 2 - God the physician
Ps 6 v 3-5 - In death no man remembers Thee
Ps 6 v6 - A baptism of tears
Ps 6 v 7-10 - Praying for and resisting enemies
Psalm 6 as a penitential psalm

Tuesday

Psalm 7

Psalm 7 - short summaries
Introduction to Psalm 7

Psalm 8

Psalm 8 - short summaries
Introduction to Psalm 8

Psalm 9 (pt 1)

Psalm 9 - short summaries
Introduction to Psalm 9 (Pt 1)

Wednesday

Psalm 9 (pt 2)

Psalm 9 (pt 2) - Short summaries
Introduction to Psalm 9 (Pt 2 aka Psalm 10)

Psalm 10

Psalm 10 - Short summaries
Introduction to Psalm 10

Psalm 11

Psalm 11 - short summaries
Introduction to Psalm 11

Thursday

Psalm 12

Psalm 12 - Short summaries

Psalm 13

Psalm 13 - short summaries

Psalm 14

Psalm 14 - short summaries
Psalm 14 in context of Tenebrae

Friday

Psalm 15

Psalm 15 - short summaries
Psalm 15 in the context of Tenebrae

Psalm 16

Psalm 16 - short summaries

Psalm 17

Psalm 17 (pt 1) - short summaries

Saturday

Psalm 17 (Pt 2)

Psalm 17 (2) short summaries

Psalm 18

Psalm 18 - short summaries

Psalm 19

Psalm 19 - short summaries

Sunday

(Introduction to Psalm 118 Pt 1, Part II, Part III & Part IV)

Aleph

Ps 118 - Aleph - Short summaries
Psalm 118 (Aleph) - Beati immaculati

Beth

Ps 118 Beth - short summaries
Psalm 118 (Beth) - In quo corrigit

Ghimel

Ps 118 Ghimel - short summaries
Psalm 118 (Ghimel) - Retribue servo tuo

Daleth

Psalm 118 (Daleth) - Adhaesit pavimento anima mea &vs 32 (cum dilatasti cor meum)

Psalm 118/3 (Ghimel) - Prime, Sunday No 3

Beheading of St Valentine
Queen Mary Psalter, London 1310-1320.
British Library, Royal 2 B VII, fol. 243r

Psalm 118 – ghimel (verses 17-24): Retríbue servo tuo

Vulgate	Douay-Rheims
17 Retríbue servo tuo, vivífica me: * et custódiam sermónes tuos.	Deal bountifully with your servant, revive me: and I will keep your words
18  Revéla óculos meos: * et considerábo mirabília de lege tua.	Open my eyes, and I will consider the wonderful things of your law.
19. Incola ego sum in terra: * non abscóndas a me mandáta tua.	I am a stranger on the earth: do not hide your commandments from me.
20  Concupívit ánima mea desideráre justificatiónes tuas, * in omni témpore	My soul has longed to desire your precepts: at all times
21 Increpásti supérbos: * maledícti qui declínant a mandátis tuis.	You have rebuked the proud: cursed are they who turn away from your commandments
22  Aufer a me oppróbrium, et contémptum: * quia testimónia tua exquisívi	Take away from me contempt and reproach: because I have sought your testimonies
23  Etenim sedérunt príncipes, et advérsum me loquebántur: *servus autem tuus exercebátur in justificatiónibus tuis.	For the enthroned princes spoke against me: but your servant had been kept busy with your precepts
24  Nam et testimónia tua meditátio mea est: * et consílium meum justificatiónes tuæ.	For your testimonies are my meditation: and my counsel your justification

The Knox translation, which retains the acrostic nature of this psalm in the Hebrew translates it as:

Crown thy servant with life, to live faithful to thy commands.
Clear sight be mine, to contemplate the wonders of thy law.
Comfort this earthly exile; do not refuse me the knowledge of thy will.
Crushed lies my spirit, longing ever for thy just awards.
Chastener of the proud, thy curse lies on all who swerve from thy covenant.
Clear me of the reproach that shames me, as I was ever attentive to thy claims.
Closeted together, princes plot against me, thy servant, that thinks only of thy decrees.
Claims lovingly cherished, decrees that are my counsellors!


Cassiodorus:

They come to the third letter, in which they confess human need, and commend the Lord's grace in all things. They claim that the proud who persecute the Lord's faithful with unjust agitation are rebuked.

St Robert Bellarmine:

In the next octave he enumerates the obstacles to the observance of the law, and prays for their removal out of his way. 

Fr Pasch:

Overcome obstacles

You can find an extended commentary on this stanza of Psalm 118 here.

Psalm 19 - Saturday, Prime No 3

Ceiling of St. Michael's Church, Hildesheim

Psalm 19 (20) : Exaudiet te Dominus in die tribulationis 

Vulgate (numbering follows psalter)	Douay-Rheims (numbering follows Bible)
In finem. Psalmus David.	1 Unto the end. A psalm for David.
1 Exáudiat te Dóminus in die tribulatiónis: * prótegat te nomen Dei Jacob.	2 May the Lord hear you in the day of tribulation: may the name of the God of Jacob protect you.
2  Mittat tibi auxílium de sancto: * et de Sion tueátur te.	3 May he send you help from the sanctuary: and defend you out of Sion.
3  Memor sit omnis sacrifícii tui: * et holocáustum tuum pingue fiat.	4 May he be mindful of all your sacrifices: and may your whole burnt offering be made fat.
4  Tríbuat tibi secúndum cor tuum: * et omne consílium tuum confírmet.	5 May he give you according to your own heart; and confirm all your counsels.
5  Lætábimur in salutári tuo: * et in nómine Dei nostri magnificábimur.	6 We will rejoice in your salvation; and in the name of our God we shall be exalted.
6  Impleat Dóminus omnes petitiónes tuas: * nunc cognóvi quóniam salvum fecit Dóminus Christum suum.	7 The Lord fulfil all your petitions: now have I known that the Lord has saved his anointed.
7  Exáudiet illum de cælo sancto suo: * in potentátibus salus déxteræ ejus	He will hear him from his holy heaven: the salvation of his right hand is in powers.
8  Hi in cúrribus, et hi in equis: * nos autem in nómine Dómini, Dei nostri invocábimus.	8 Some trust in chariots, and some in horses: but we will call upon the name of the Lord, our God.
9  Ipsi obligáti sunt, et cecidérunt: * nos autem surréximus et erécti sumus.	9 They are bound, and have fallen: but we are risen, and are set upright.
10  Dómine salvum fac regem: * et exáudi nos in die, qua invocavérimus te.	10 O Lord, save the king: and hear us in the day that we shall call upon you.

In its historic setting this psalm is a call by the people for God to grant David victory in battle, and therefore could be used before any battle in wartime.  It can also of course, be read as a plea for help before the spiritual battles that face us everyday.

The Fathers and theologians, however, have consistently interpreted it as also looking forward to the coming celebration of the Resurrection, thus it provides a fitting conclusion to the Holy Saturday theme of Prime.  St Augustine, for example, says in his commentary on the opening verses:  “And turn the cross, whereon You were wholly offered up to God, into the joy of the resurrection.”  Verses 6-7 and 9 contain the most explicit prophesies of the Resurrection, saying, for example, “now have I known that the Lord has saved his anointed…”

St Augustine:

It is not Christ who speaks; but the prophet speaks to Christ, under the form of wishing, foretelling things to come.

Cassiodorus:

The most holy prophet has taught us with what devotedness we must serve Christ the Lord.  He seeks for Him the blessings which he knew would come to pass, for it is the habit of believers to pray for what we long to happen.  So in the Lord's prayer we are likewise forewarned Thy kingdom come,...So let us be oppressed at his passion, and rejoice at His resurrection, for we can be called His if we deserve to be associated with His dispensation. 

St Alphonsus Liguori:

This psalm is a prayer which the people address to God for the success of the arms of David. But Bellarmine and Rotigni think that this psalm and the two following psalms, that is, the XX. and the XXI. Of the psalter, refer to the victories of Jesus Christ over the devil and the persecutors of the Church.

Fr Pasch:

This Psalm is a plea to the Father before the day's battle, the week's conflict, of the kingdom of God―a plea which expresses at the same time great confidence of victory.

 Liturgical uses of the psalm

NT references	-
RB cursus	Saturday Prime
Monastic/(Roman) feasts etc	Corpus Christi
Roman pre 1911	Sunday Matins
Roman post 1911	1911-62: Monday Matins . 1970:
Mass propers (EF)	Lent 4 Tues CO (5)