Psalm 9

Psalm 9 is the 9th psalm of the Book of Psalms.^[1]

The message in the psalm is that the successes of evil are only temporary, and in the end, only the righteous will endure.^[2] Psalm 10 is considered part of Psalm 9 in the Greek Septuagint and in most pre-Reformation Christian Bibles. These two consecutive Psalms have the form of a single acrostic Hebrew poem.

Structure

The Psalm is an acrostic Hebrew poem, and with Psalm 10 forms a single combined work. Hermann Gunkel rated the Psalm by the alphabetical arrangement as an "artificial" product. Saying On the inner connection of such artificial product allowed to make not too stringent. The author might have been happy if he had found for each letter an appropriate word; to make his poem to a completely unified work of art, not enough its poetic power. "^[3] Anders by contrast calls the shape of the Psalm an ' elegant correspondence of form. ^[4] In describing the Structure of Psalm 9/10 there are some quite different approaches.

The Old Testament scholar Hermann Gunkel divided as follows Psalm 9 ^[5]

1. Vers 2f: hymn-like opening song of thanksgiving
2. Vers 4f: main piece of the peace song
3. Vers 6-17: Transition to an eschatological hymn

The French theologian Pierre Auffret gives the following structure for Psalm 9:^[6]

1. Psalm 9.2 to 9 corresponds Psalm 10.6 to 15: 1.in respect to the heart
2. in relative to the face
3. in respect to the throne
4. in respect to the wicked
5. in respect to eternity

Dating

Some scholars doubt the Davidic Authoriship. Bernhard Duhm and Emil Kautzsch date it to the Maccabean time while Hermann Gunkel, accepts the Persian era.^[7]

Uses

Judaism

• Verse 4 is found in the repetition of the Amidah on Rosh Hashanah.^[8]
• Verse 11 is part of Uva Letzion.^[9]
• Verse 13 is part of Av Harachamim.^[10]

Catholicism

According to the Rule of St. Benedict(530AD), Psalm 1 to Psalm 20 were mainly reserved for premium offices. In the Rule of St. Benedict, Psalm 9 is sung by the Latin version translated in the Greek of the Septuagint; therein, Psalm includes 18 additional verses in Psalm 10. Benedict divided this joint Pslam 9/10 in two parts, one sung to the end of the premium office Tuesday(Psalm 9: 1-19) and the other (Ps 9: 20-21 and Ps 10: 1-18) earlier on Wednesday.^[11] In other words, the first verses of Psalm 9 until Quoniam non in finem erit oblivio pauperis: patientia pauperum non peribit in finem, formed the third and final psalm on Tuesday, the second part of the Psalm (Vulgate according to his view) was recited as the first psalm of the office of the prime Wednesday.^[12] Ps 9(and 10) were traditionally recited as the fourth and fifth Psalms of Sunday Matins in the Liturgy of non monks clerics and canons). In the Liturgy of the Hours now, Psalm 9 or sung to the Office of Readings for Monday of the first Week.^[13]

References

1. Dirk Sager: Polyphonie des Elends: Psalm 9/10 im konzeptionellen Diskurs und literarischen Kontext. (2006).
2. The Artscroll Tehillim page 14
3. Hermann Gunkel, Die Psalmen (1986), p32.
4. Ulrich Berges: Klagelieder. (2002), p76.
5. Hermann Gunkel: Die Psalmen. (1986), p33.
6. Pierre Auffret: Que seulement de tes yeux tu regardes. (2003), p31.
7. Hermann Gunkel, Die Psalmen (1986), p32.
8. The Complete Artscroll Machzor for Rosh Hashanah page 327
9. The Complete Artscroll Siddur page 157
10. The Complete Artscroll Siddur page 457
11. traduction par Prosper Guéranger, Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression 2007) p46.
12. Psautier latin-français du bréviaire monastique, (1938/2003)p. 26-27.
13. Le cycle principal des prières liturgiques se déroule sur quatre semaines.