Psalm 55: Overview

St Alphonsus Liguori summarised this psalm as follows:

David flying from the presence of Saul, who was seeking his death, retires among the Philistines; but when recognized by them who he was, he finds himself in great danger (r Kings, xxi. 10). Under these circumstances he composes this prayer, which every Christian can use when he sees himself in danger of falling into sin and becoming the prey of the devil.

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro populo qui a sanctis longe factus est. David in tituli inscriptionem, cum tenuerunt eum Allophyli in Geth.	Unto the end, for a people that is removed at a distance form the sanctuary: for David, for an inscription of a title (or pillar) when the Philistines held him in Geth.
1 Miserére mei, Deus, quóniam conculcávit me homo: * tota die impúgnans tribulávit me.	Have mercy on me, O God, for man has trodden me under foot; all the day long he has afflicted me fighting against me.
2  Conculcavérunt me inimíci mei tota die: * quóniam multi bellántes advérsum me.	My enemies have trodden on me all the day long; for they are many that make war against me.
3  Ab altitúdine diéi timébo: * ego vero in te sperábo.	From the height of the day I shall fear: but I will trust in you.
4  In Deo laudábo sermónes meos, in Deo sperávi: * non timébo quid fáciat mihi caro.	In God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me.
5  Tota die verba mea exsecrabántur: * advérsum me omnes cogitatiónes eórum in malum.	All the day long they detested my words: all their thoughts were against me unto evil.
6  Inhabitábunt, et abscóndent: * ipsi calcáneum meum observábunt.	They will dwell and hide themselves: they will watch my heel.
7  Sicut sustinuérunt ánimam meam, pro níhilo salvos fácies illos: * in ira pópulos confrínges.	As they have waited for my soul, for nothing shall you save them: in your anger you shall break the people in pieces.
8  Deus, vitam meam annuntiávi tibi: * posuísti lácrimas meas in conspéctu tuo.	O God, I have declared to you my life: you have set me tears in your sight,
9  Sicut et in promissióne tua: * tunc converténtur inimíci mei retrórsum :	As also in your promise.Then shall my enemies be turned back.
10  In quacúmque die invocávero te: * ecce cognóvi quóniam Deus meus es.	In what day soever I shall call upon you, behold I know you are my God.
11  In Deo laudábo verbum, in Dómino laudábo sermónem: * in Deo sperávi, non timébo quid fáciat mihi homo.	In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me.
12  In me sunt, Deus, vota tua, * quæ reddam,  laudatiónes tibi.	In me, O God, are vows to you, which I will pay, praises to you:
13  Quóniam eripuísti ánimam meam de morte, et pedes meos de lapsu: * ut pláceam coram Deo in lúmine vivéntium.	Because you have delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living

Scriptural and liturgical uses of the psalm

NT references	Romans 8:35-39; Hebrews 13: 6 (4, 11); Rev 7:17 (8)
RB cursus	Tuesday Matins II, 4
Monastic feasts etc	-
Responsories	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Sext . 1970: Week 2: Thursday DP, omitting verse 7
Mass propers (EF)	Lent 3 Monday, IN (1, 4, 11-12); ?GR (2, 9) Passion Monday, IN (1-2); ?GR(2, 9)

 

Psalm 54: Overview

St Alphonsus Liguori says on this psalm:

David, persecuted by his son Absalom, and imploring the help of God: such, in the literal sense, is the subject of this psalm. But St. Hilary and St. Jerome apply this psalm to Jesus Christ, betrayed by Judas and persecuted by the Jews. Generally speaking, it may be applied to all the just, persecuted in this life by men or devils.

St Augustine, however, in his discussion of the title of the psalm, focuses on the importance of seeking to become perfect:

Of this Psalm the title is: At the end, in hymns, understanding to David himself. What the end is, we will briefly call to your recollection, because you have known it. For the end of the Law is Christ, for righteousness unto every man believing.  Be the attention therefore directed unto the End, directed unto Christ. 

Wherefore is He called the end? Because whatever we do, to Him we refer it, and when to Him we shall have come home, more to ask we shall not have...Our end therefore ought to be our perfection, our perfection Christ. For in Him we are made perfect, because of Himself the Head, the Members are we. And he has been spoken of as the End of the Law, because without Him no one does make perfect the Law. When therefore you hear in the Psalms, At the end,— for many Psalms are thus superscribed — be not your thought upon consuming, but upon consummation.

He also insists on the need to praise God even when times are hard:

For whether we are troubled and are straitened, or whether we rejoice and exult, He is to be praised, who both in tribulations does instruct, and in gladness does comfort. For the praise of God from the heart and mouth of a Christian man ought not to depart; not that he may be praising in prosperity, and speaking evil in adversity; but after the manner that this Psalm does prescribe, I will speak good of the Lord in every time, always the praise of Him is in my mouth. Thou dost rejoice; acknowledge a Father indulging: you are troubled; acknowledge a Father chastening. Whether He indulge, or whether He chasten, He is instructing one for whom He is preparing an inheritance...Be we admonished when we hear, and let the Church understand: for there belongs to us great diligence to understand in what evil we now are, and from what evil we desire to be delivered, remembering the Prayer of the Lord, where at the end we say, Deliver us from evil. 

The text of the psalm

Vulgate	Douay-Rheims
In finem, in carminibus. Intellectus David.	Unto the end, in verses, understanding for David
1 Exáudi, Deus, oratiónem meam et ne despéxeris deprecatiónem meam: * inténde mihi, et exáudi me.	Hear, O God, my prayer, and despise not my supplication: 3 Be attentive to me and hear me.
2  Contristátus sum in exercitatióne mea: * et conturbátus sum a voce inimíci, et a tribulatióne peccatóris.	I am grieved in my exercise; and am troubled, 4 at the voice of the enemy, and at the tribulation of the sinner.
3  Quóniam declinavérunt in me iniquitátes: * et in ira molésti erant mihi.	I am grieved in my exercise; and am troubled, 4 at the voice of the enemy, and at the tribulation of the sinner.
4  Cor meum conturbátum est in me: * et formído mortis cécidit super me.	5 My heart is troubled within me: and the fear of death is fallen upon me.
5  Timor et tremor venérunt super me: * et contexérunt me ténebræ.	5 My heart is troubled within me: and the fear of death is fallen upon me.
6  Et dixi: Quis dabit mihi pennas sicut colúmbæ, * et volábo, et requiéscam?	7 And I said: Who will give me wings like a dove, and I will fly and be at rest?
7  Ecce elongávi fúgiens: * et mansi in solitúdine.	8 Lo, I have gone far off flying away; and I abode in the wilderness.
8  Exspectábam eum, qui salvum me fecit: * a pusillanimitáte spíritus et tempestáte.	9 I waited for him that has saved me from pusillanimity of spirit, and a storm.
9  Præcípita, Dómine, dívide linguas eórum: * quóniam vidi iniquitátem et contradictiónem in civitáte.	10 Cast down, O Lord, and divide their tongues; for I have seen iniquity and contradiction in the city.
10  Die ac nocte circúmdabit eam super muros ejus iníquitas: * et labor in médio ejus, et injustítia.	11 Day and night shall iniquity surround it upon its walls: and in the midst thereof are labour, 12 and injustice.
11  Et non defécit de platéis ejus: * usúra, et dolus.	And usury and deceit have not departed from its streets.
12  Quóniam si inimícus meus maledixísset mihi, * sustinuíssem útique.	13 For if my enemy had reviled me, I would verily have borne with it.
13  Et si is, qui óderat me, super me magna locútus fuísset: * abscondíssem me fórsitan ab eo.	And if he that hated me had spoken great things against me, I would perhaps have hidden my self from him.
14  Tu vero, homo unánimis: * dux meus, et notus meus.	14 But you a man of one mind, my guide, and my familiar,
15  Qui simul mecum dulces capiébas cibos: * in domo Dei ambulávimus cum consénsu.	15 who took sweetmeats together with me: in the house of God we walked with consent.
16  Véniat mors super illos: * et descéndant in inférnum vivéntes :	16 Let death come upon them, and let them go down alive into hell.
17  Quóniam nequítiæ in habitáculis eórum: * in médio eórum.	For there is wickedness in their dwellings: in the midst of them.
18  Ego autem ad Deum clamávi: * et Dóminus salvábit me.	17 But I have cried to God: and the Lord will save me.
19  Véspere, et mane, et merídie narrábo et annuntiábo: * et exáudiet vocem meam.	18 Evening and morning, and at noon I will speak and declare: and he shall hear my voice.
20  Rédimet in pace ánimam meam ab his, qui appropínquant mihi: * quóniam inter multos erant mecum.	19 He shall redeem my soul in peace from them that draw near to me: for among many they were with me.
21  Exáudiet Deus, et humiliábit illos: * qui est ante sæcula.	20 God shall hear, and the Eternal shall humble them.
22  Non enim est illis commutátio, et non timuérunt Deum: * exténdit manum suam in retribuéndo.	For there is no change with them, and they have not feared God: 21 He has stretched forth his hand to repay.
23  Contaminavérunt testaméntum ejus, divísi sunt ab ira vultus ejus: * et appropinquávit cor illíus.	They have defiled his covenant, 22 they are divided by the wrath of his countenance, and his heart has drawn near.
24  Mollíti sunt sermónes ejus super óleum: * et ipsi sunt jácula.	His words are smoother than oil, and the same are darts.
25  Jacta super Dóminum curam tuam, et ipse te enútriet: * non dabit in ætérnum fluctuatiónem justo.	23 Cast your care upon the Lord, and he shall sustain you: he shall not suffer the just to waver for ever.
26  Tu vero, Deus, dedúces eos, * in púteum intéritus	24 But you, O God, shall bring them down into the pit of destruction.
27  Viri sánguinum, et dolósi non dimidiábunt dies suos: * ego autem sperábo in te, Dómine.	Bloody and deceitful men shall not live out half their days; but I will trust in you, O Lord

Scriptural and liturgical uses of the psalm

 

NT references	Rev 12:6 (7); Mt 26: 21-24; Jn 13:18-19 (14); Rev 19:20 (16-17); Mt 6:25, Lk 12:22, 1 Peter 5:7 (25)
RB cursus	Tuesday II, 3
Monastic feasts etc	AN 3363 (3)
Responsories	Epiphanytide Sunday v6, 6501 Epiphanytide Wed v8-9 Passion Sunday v4 (interpolation in Ps 34) 7419 (10, 11)
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Terce  1970: Wednesday DP omitting v16
Mass propers (EF)	Thursday after AshWed, IN (1, 18, 20-21, 25), GR (25, 18-20); Lent 2 Tuesday, GR (25, 18-20); Lent 3 Monday OF (1); Lent 4 Tuesday IN (1-2); ?Passion Friday GR (4, 20); PP 10, IN (1, 18-20, 25)

 

Psalm 52: Overview

St Alphonsus Liguori summarised this psalm as follows:

The psalmist deplores the corruption of mankind, and prays God to deliver his people from the persecution of the wicked. He speaks also of God s goodness in waiting for sinners to do penance; and at the same time he sighs for the coming of the Redeemer to deliver man from the slavery of the devil, typified by the captivity of Babylon.

The title, according to St Thomas Aquinas, literally refers to 1 Kings 17:

This story is found in 1 Kings 17 when David came in flight to Achis the king of the Philistines, who gave him the charge over the city, when it so happened that, he being away, the Amalecites burned the city, David at last pursued them and recovered their booty. 

Its spiritual meaning though, points us to Christ, he goes on:

In a mystical sense, by David, Christ is signified, and just as it is said in the gloss, the people of the Amalecites lick blood, and they signify the Antichrist and his people who bathe in carnal desire - Because flesh and blood hath not revealed it to thee. Therefore their evil is explained, and for this reason, they are led out of it to Christ...

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro Maëleth intelligentiæ David.	Unto the end, for Maeleth, understandings to David.
Dixit insípiens in corde suo: * Non est Deus.	The fool said in his heart: There is no God.
2  Corrúpti sunt, et abominábiles facti sunt ininiquitátibus: * non est qui fáciat bonum.	They are corrupted, and become abominable in iniquities: there is none that does good.
3  Deus de cælo prospéxit super fílios hóminum: * ut vídeat si est intélligens, aut requírens Deum.	God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.
4  Omnes declinavérunt simul inútiles facti sunt: * non est qui fáciat bonum, non est usque ad unum.	All have gone aside, they have become unprofitable together, there is none that does good, no not one.
5  Nonne scient omnes qui operántur iniquitátem: * qui dévorant plebem meam ut cibum panis?	Shall not all the workers of iniquity know, who eat up my people as they eat bread?
6  Deum non invocavérunt, * illic trepidavérunt timóre, ubi non erat timor.	They have not called upon God: there have they trembled for fear, where there was no fear.
7  Quóniam Deus dissipávit ossa eórum qui homínibus placent: * confúsi sunt, quóniam Deus sprevit eos.	For God has scattered the bones of them that please men: they have been confounded, because God has despised them.
8  Quis dabit ex Sion salutáre Israël? * cum convérterit Deus captivitátem plebis suæ, exsultábit Jacob, et lætábitur Israël.	Who will give out of Sion the salvation of Israel? When God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad

Liturgical and Scriptural uses of the psalm

NT references	Romans 3: 10-12 (1)
RB cursus	Tuesday Matins II, 1;
Monastic feasts etc	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Prime . 1970:
Mass propers (EF)	-

Psalm 51: Overview

St Alphonsus Liguori commented:

This psalm, taken in a literal sense, shows us David reproaching Doeg, the Edomite, for having excited against him and against the priest Achimelech the anger of Saul, and for having thus caused the ruin of many others (i Kings, i. 22). In the mystical sense, Doeg represents all the wicked that persecute the good.

The text of the psalm

Vulgate	Douay-Rheims
In finem. Intellectus David, cum venit Doëg Idumæus, et nuntiavit Sauli : Venit David in domum Achimelech.	Unto the end, understanding for David, 2 when Doeg the Edomite came and told Saul: David went to the house of Achimelech.
1 Quid gloriáris in malítia, * qui potens es in iniquitáte?	Why do you glory in malice, you that are mighty in iniquity?
2  Tota die injustítiam cogitávit lingua tua: * sicut novácula acúta fecísti dolum.	4 All the day long your tongue has devised injustice: as a sharp razor, you have wrought deceit.
3  Dilexísti malítiam super benignitátem: * iniquitátem magis quam loqui æquitátem.	5 You have loved malice more than goodness: and iniquity rather than to speak righteousness.
4  Dilexísti ómnia verba præcipitatiónis: * lingua dolósa.	6 You have loved all the words of ruin, O deceitful tongue.
5 Proptérea Deus déstruet te in finem, * evéllet te, et emigrábit te de tabernáculo tuo: et radícem tuam de terra vivéntium.	7 Therefore will God destroy you for ever: he will pluck you out, and remove you from your dwelling place: and your root out of the land of the living.
6  Vidébunt justi, et timébunt, et super eum ridébunt et dicent: *  Ecce homo, qui non pósuit Deum adjutórem suum:	8 The just shall see and fear, and shall laugh at him, and say: 9 Behold the man that made not God his helper:
7  Sed sperávit in multitúdine divitiárum suárum: * et præváluit in vanitáte sua.	But trusted in the abundance of his riches: and prevailed in his vanity.
8  Ego autem, sicut olíva fructífera in domo Dei: * sperávi in misericórdia Dei in ætérnum : et in sæculum sæculi.	10 But I, as a fruitful olive tree in the house of God, have hoped in the mercy of God for ever, yea for ever and ever.
9  Confitébor tibi in sæculum, quia fecísti: * et exspectábo nomen tuum, quóniam bonum est in conspéctu sanctórum tuórum.	11 I will praise you for ever, because you have done it: and I will wait on your name, for it is good in the sight of your saints.

Scriptural and liturgical uses of the psalm

NT references	Jn 3:19-20 (3)
RB cursus	Matins Tuesday I, 6
Monastic feasts etc	-
Responsories	-
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62: Wednesday Prime . 1970:
Mass propers (EF)	IN 3, 10, 11 [Triplex 424]

 

Psalm 48: Overview

St Alphonsus Liguori summarised the message of this psalm as follows:

The psalmist here addresses the faithful, to teach them to despise the goods of this world and to fear only a bad death which must be followed by the sentence of condemnation. Then he raises their thoughts to the consideration of this truth, that only in God can true happiness be found. Of course, all this is said in an obscure manner; but thanks to the light of the Gospel, we are able to see the thought of the prophet.

Pope John Paul II provided two commentaries on the psalm which you can find here and here.

The text of the psalm

Vulgate	Douay-Rheims
In finem, filiis Core. Psalmus.	Unto the end, a psalm for the sons of Core.
1  Audíte hæc, omnes Gentes: * áuribus percípite omnes, qui habitátis orbem:	Hear these things, all you nations: give ear, all you inhabitants of the world.
2  Quique terrígenæ, et fílii hóminum: * simul in unum dives et pauper.	3 All you that are earthborn, and you sons of men: both rich and poor together
3  Os meum loquétur sapiéntiam: * et meditátio cordis mei prudéntiam.	3 All you that are earthborn, and you sons of men: both rich and poor together
4  Inclinábo in parábolam aurem meam: * apériam in psaltério propositiónem meam.	5 I will incline my ear to a parable; I will open my proposition on the psaltery.
5  Cur timébo in die mala? * iníquitas calcánei mei circúmdabit me:	6 Why shall I fear in the evil day? The iniquity of my heel shall encompass me.
6  Qui confídunt in virtúte sua: * et in multitúdine divitiárum suárum gloriántur.	7 They that trust in their own strength, and glory in the multitude of their riches,
7  Frater non rédimit, rédimet homo: * non dabit Deo placatiónem suam.	8 no brother can redeem, nor shall man redeem: he shall not give to God his ransom,
8  Et prétium redemptiónis ánimæ suæ: * et laborábit in ætérnum, et vivet adhuc in finem.	9 nor the price of the redemption of his soul: and shall labour for ever, 10 and shall still live unto the end.
9  Non vidébit intéritum, cum víderit sapiéntes moriéntes: * simul insípiens, et stultus períbunt.	11 He shall not see destruction, when he shall see the wise dying: the senseless and the fool shall perish together:
10  Et relínquent aliénis divítias suas: * et sepúlcra eórum domus illórum in ætérnum.	And they shall leave their riches to strangers: 12 And their sepulchres shall be their houses for ever.
11  Tabernácula eórum in progénie et progénie: * vocavérunt nómina sua in terris suis.	Their dwelling places to all generations: they have called their lands by their names.
12  Et homo, cum in honóre esset, non intelléxit: * comparátus est juméntis insipiéntibus, et símilis factus est illis.	13 And man when he was in honour did not understand; he is compared to senseless beasts, and has become like to them
13  Hæc via illórum scándalum ipsis: * et póstea in ore suo complacébunt.	14 This way of theirs is a stumbling block to them: and afterwards they shall delight in their mouth.
14  Sicut oves in inférno pósiti sunt: * mors depáscet eos.	15 They are laid in hell like sheep: death shall feed upon them.
15  Et dominabúntur eórum justi in matutíno: * et auxílium eórum veteráscet in inférno a glória eórum.	And the just shall have dominion over them in the morning; and their help shall decay in hell from their glory.
16  Verúmtamen Deus rédimet ánimam meam de manu ínferi: * cum accéperit me.	16 But God will redeem my soul from the hand of hell, when he shall receive me.
17  Ne timúeris, cum dives factus fúerit homo: * et cum multiplicáta fúerit glória domus ejus.	17 Be not afraid, when a man shall be made rich, and when the glory of his house shall be increased
18  Quóniam cum interíerit, non sumet ómnia: * neque descéndet cum eo glória ejus.	18 For when he shall die he shall take nothing away; nor shall his glory descend with him.
19  Quia ánima ejus in vita ipsíus benedicétur: * confitébitur tibi cum beneféceris ei.	19 For in his lifetime his soul will be blessed: and he will praise you when you shall do well to him.
20  Introíbit usque in progénies patrum suórum: * et usque in ætérnum non vidébit lumen.	20 He shall go in to the generations of his fathers: and he shall never see light.
21  Homo, cum in honóre esset, non intelléxit: * comparátus est juméntis insipiéntibus, et símilis factus est illis.	21 Man when he was in honour did not understand: he has been compared to senseless beasts, and made like to them.

Scriptural and liturgical uses of the psalm

NT references	Mt 16:24- 28 ; Mk 8:36-7; Rom 3: 20-26 ;1 Tim 2:5-6,  (7-8); Lk 12:16-23 (17-18); 1 Tim 6:5-10 (18)
RB cursus	Tuesday Matins I, 4
Monastic/(Roman) feasts etc	-
Roman pre 1911	Tuesday Matins
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62: Wednesday Matins . 1970: Vespers
Mass propers (EF)	-