Liturgia Horarum, Friday in Week II: Ad Horam mediam. Psalm 58(vg) = 59(MT) is traditionally regarded as referring to David, when Saul had his house watched so that he could kill him.
This psalm is printed with (Neovulgate) verses 6-9 and 12-16 (= RSV 5-8 and 11-15) removed.
That deceived and mis-guided pontiff Paul VI, or whoever wrote the words he signed, explains why: "A few harsher verses are missed out, taking account especially of the difficulties which would be going to arise when the Office was done in the vernacular". The relevant coetus itself is rather shame-faced (and not a little naive) about this. "This omission is done because of a certain psychological difficulty, even though imprecatory psalms themselves occur in the piety of the New Testament, e.g. Revelation 6:10, and do not intend in any way to induce people to cursing." And "In general both the Fathers and the Liturgy fittingly hear, in the psalms, Christ crying to the Father, or the Father speaking with the Son, and even recognise the voice of the Church, the Apostles or Martyrs".
So, as the LH tells us, quoting words of Eusebius of Caesarea referring to this psalm, "these words should teach everybody the devotion of the Saviour towards his Father". Exactly. The Lord was surrounded by the temptations of Satan himself; he was beseiged by the Powers of Evil. The Church, and the Christian, also find that their warfare is against the Powerrs of Evil in High Places. It is in this sense that we beg the Father that we may be delivered from those who come back each evening, howling like dogs, the half-wild dogs which infest most Eastern cities and which especially prowl round the town-ditch in search of carrion (I plagiarise John Mason 'Ordinariate Patrimony' Neale). Ss Augustine, Hilary, and Gregory of Nyssa regard the story of David, for whom his enemies lay in wait by night, as a Type of the story of what befel the Son of David, in that Night in which he was betrayed.
The reason why it is so questionabe to expurgate a psalm in the way that LH does is: expurgation still leaves words like "There is no crime or sin in me, O Lord", and leaves them decontextualised . If such things are said simplistically, they can only foster a very dangerous sense of of complacency and self-righteousness. We are only entitled to say such words in persona Christi, or en Christoi, or as speaking with the voice of the Church which in her essential nature is without spot or wrinkle. How can we say them as if they were true of the imperfect lives of each one of us?
I am not one who believes that every psalm needs to be read in the Divine Office. History gives imperfect support for such an integralist approach to the Book of Psalms and their use in Christian worship. I am concerned with dangerous imbalances which can result from the use of psalms over which someone has been allowed to roam with a care-free pair of scissors. (I also rather dislike the implication that the 'problems' of such psalms are only apparent when they are said in the vernacular. There is every reason to feel disquiet about the cheerful assumption that nobody notices what they are saying when they use Latin. Is Latin, or is it not, supposed to be still the clerical vernacular of Western clergy?)
Lastly, I draw your attention to the root of the problem: the loss in the Western Church of the Typological Method which was the heart of scriptural exegesis in both the Patristic and Medieval periods and in both East and West. When people discuss the authority and inerrancy of Scripture, dicussion often seems nowadays to be mired in reductionist considerations about "What is the bare minimum we are required to believe about Biblical inerrancy?" rather than about the hermeneutical, exegetical and eisegetical modalities by which we are all to embrace and be fed by the whole of Scripture ... every sentence, every word of it. Of course vast swathes of Scripture provide enormous difficulties ... are in fact not so much unusable as potentially positively poisonous ... IF we do not trace out the richly complex patterns of intertextuality which formed the basis of their apprehension by Christians before the dark shadow of the 'Enlightenment' fell upon the study of Scripture. The Bible is, indeed, highly dangerous if we do not use it in the Tradition. Reducing Scriptural semiotics to the naked Historicism of the 'Enlightenment' is to hand the Bible over to the Devil. I think I very probably mean that literally.
We members of the Anglican Patrimony entered into Full Communion with the works of John Mason Neale and Lionel Thornton and Austin Farrer under our arms; perhaps there is something we can do to help the ailing Western Church to understand the Patristic, Typological, way of appropriating Scripture.