Latin Psalters
These translations are typically placed in a separate volume or a section of the breviary called the psalter, in which the psalms are arranged to be prayed at the canonical hours of the day.
These had by then substantially replaced the older Latin 'Cyprianic Psalter', a recension found in the works of Cyprian of Carthage that only survived in the 4th-century writings of the Donatists; and are all thought to be revisions of a lost common early 3rd-century version.
557) preserves, alongside the Roman, Gallican and Iuxta Hebraeos psalters, a fourth complete version of the psalms extensively corrected with reference to the columns of the Hexapla Greek, possibly using a columnar transcription of the Hexapla psalter similar to that surviving in Milan.
[2] The Roman Psalter, called also the Versio Romana or Psalterium Romanum, was traditionally identified with Jerome's first revision of the psalms completed in 384; which was thought to have been made from the Versio Vetus Latina, with cursory corrections to bring it more in line with the psalms in the common Greek text of the Septuagint.
It lived on in England where it continued to be used until the Norman Conquest and in Saint Peter's Basilica in Rome and fragments of it were used in the Offices at St. Mark's Cathedral in Venice from at least 1609 until 1807.
[5] The Versio Gallicana or Psalterium Gallicanum, also known as the Gallican Psalter (so called because it became spread in Gaul from the 9th century onward[6]) has traditionally been considered Jerome's second Latin translation of the Psalms, which he made from the Greek of the Hexapla between 386 and 389.
Instead more abstract words like refugium, "refuge"; locus munitus, "place of strength"; or adiutor, "helper" are used.
The versio juxta Hebraicum was kept in Spanish manuscripts of the Vulgate long after the Gallican psalter had supplanted it elsewhere.
[17] The 1969 psalter deviates from the previous versions in that it follows the Masoretic numbering of the psalms, rather than the Septuagint enumeration.
[32][33] Some obvious differences are that Sunday had three nocturns, while the other days had but one; Lauds and the daytime hours had less variation in the Psalmody; and Compline added Psalm 30.
In 1911, Pope Pius X reformed the Roman Breviary, re-arranging the psalms into a new scheme[d] so that there was less repetition and so that each day of the week had approximately the same amount of psalm-chanting.
Lauds II, having a more penitential character, were used on the Sundays and ferias of Advent until the vigil of Christmas and from Septuagesima until Monday of Holy Week inclusive.
On Sundays after Epiphany and Pentecost, the Athanasian Creed was said fourth at Prime; it was omitted if a commemoration of a Double feast or of an octave occurred.
[36] In 1971 with the release of a new edition of the Divine Office under Pope Paul VI, the Liturgia Horarum, a new schema[e] was introduced which distributed 147 of the 150 psalms across a four-week cycle.
