Psalm 4 | |
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"Hear me when I call, O God of my righteousness" | |
Other name | "Cum invocarem" |
Text | attributed to David |
Language | Hebrew (original) |
Psalm 4 | |
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← Psalm 3 Psalm 5 → | |
Book | Book of Psalms |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 1 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 19 |
Psalm 4 is the fourth psalm of the Book of Psalms, beginning in the English of the King James Version: "Hear me when I call, O God of my righteousness". In Latin, it is known as "Cum invocarem". [1] The psalm is traditionally attributed to David, but his authorship is not accepted by modern scholars. The message in the psalm is that the victories of sinners are only temporary, and that only repentance can bring joy.
The psalm forms a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies. It has often been set to music, including works in Latin by Michel Richard Delalande, Henry Desmarest and Marc-Antoine Charpentier.
The following table shows the Hebrew text [2] [3] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
Verse | Hebrew | English translation (JPS 1917) |
---|---|---|
1 | לַמְנַצֵּ֥חַ בִּנְגִינ֗וֹת מִזְמ֥וֹר לְדָוִֽד׃ | For the Leader; with string-music. A Psalm of David. |
2 | בְּקׇרְאִ֡י עֲנֵ֤נִי ׀ אֱלֹ֘הֵ֤י צִדְקִ֗י בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י חׇ֝נֵּ֗נִי וּשְׁמַ֥ע תְּפִלָּתִֽי׃ | Answer me when I call, O God of my righteousness, Thou who didst set me free when I was in distress; be gracious unto me, and hear my prayer. |
3 | בְּנֵ֥י אִ֡ישׁ עַד־מֶ֬ה כְבוֹדִ֣י לִ֭כְלִמָּה תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃ | O ye sons of men, how long shall my glory be put to shame, in that ye love vanity, and seek after falsehood? Selah |
4 | וּדְע֗וּ כִּֽי־הִפְלָ֣ה יְ֭הֹוָה חָסִ֣יד ל֑וֹ יְהֹוָ֥ה יִ֝שְׁמַ֗ע בְּקׇרְאִ֥י אֵלָֽיו׃ | But know that the LORD hath set apart the godly man as His own; The LORD will hear when I call unto Him. |
5 | רִגְז֗וּ וְֽאַל־תֶּ֫חֱטָ֥אוּ אִמְר֣וּ בִ֭לְבַבְכֶם עַֽל־מִשְׁכַּבְכֶ֗ם וְדֹ֣מּוּ סֶֽלָה׃ | Tremble, and sin not; commune with your own heart upon your bed, and be still. Selah |
6 | זִבְח֥וּ זִבְחֵי־צֶ֑דֶק וּ֝בִטְח֗וּ אֶל־יְהֹוָֽה׃ | Offer the sacrifices of righteousness, and put your trust in the LORD |
7 | רַבִּ֥ים אֹמְרִים֮ מִֽי־יַרְאֵ֢נ֫וּ ט֥וֹב נְֽסָה־עָ֭לֵינוּ א֨וֹר פָּנֶ֬יךָ יְהֹוָֽה׃ | Many there are that say: 'Oh that we could see some good!' LORD, lift Thou up the light of Thy countenance upon us. |
8 | נָתַ֣תָּה שִׂמְחָ֣ה בְלִבִּ֑י מֵעֵ֬ת דְּגָנָ֖ם וְתִירוֹשָׁ֣ם רָֽבּוּ׃ | Thou hast put gladness in my heart, more than when their corn and their wine increase. |
9 | בְּשָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֢ה וְאִ֫ישָׁ֥ן כִּֽי־אַתָּ֣ה יְהֹוָ֣ה לְבָדָ֑ד לָ֝בֶ֗טַח תּֽוֹשִׁיבֵֽנִי׃ | In peace will I both lay me down and sleep; for Thou, LORD, makest me dwell alone in safety. |
Psalm 4 is traditionally attributed to David, but his authorship is not accepted by modern scholars. [4] [5] [6] [7] The psalm's Latin title is Cum invocarem. [8]
The psalm's text is a reflection of David speaking to all sinners while addressing himself to Absalom. The message in the psalm is that the victories of sinners are only temporary and meaningless, and that only repentance can bring true happiness. [9] It is a request to God for deliverance from past distresses. [10] [11] [12]
This is the first psalm with a musical instrument, strings, mentioned in the title. [13] [14] There also was a 'selah' ending the previous psalm, Psalm 3. [15] There is, however, no agreement what 'selah' meant. Popular modern views might include a pause, a reflection or a lifting. [16] Poetically, if selah is a connection, it is as if David recited his Psalm 3, then paused and began to sing, continuing with his harp. The themes will be false and true worship, but also false and true satisfaction. 'They long for prosperity', David sings, but David has it and is more satisfied 'than when their grain and new wine abound'. [17]
Many see a chiastic structure in the layout of this psalm. [18]
In the Church of England's Book of Common Prayer , Psalm 4 is appointed to be read on the morning of the first day of the month. [8]
The psalm forms part of the Benedictine rite of the daily evening prayer Compline. [23] After the Reform of the Roman Breviary by Pope Pius X it was only used on Sundays and Solemnities. In the Liturgy of the Hours it is part of Compline on the eve of Sunday and Solemnities.
While several composers set the whole Psalm 4, some writers and composers focused on the aspect of sleeping in peace, as a base for evening music.
Fanny Crosby wrote a hymn based on verse 8 in 1853, titled “An Evening Hymn", which she described as her first published hymn. [24]
Heinrich Schütz composed a setting of a metred version in German, "Erhör mich, wenn ich ruf zu dir", SWV 100, published in 1628 in the Becker Psalter . Michel Richard Delalande wrote a great motet (S41) in Latin in 1692 for services celebrated in the royal chapel of Versailles. Henry Desmarest also wrote a great motet on the psalm. Marc-Antoine Charpentier composed around 1689 Cum invocarem exaudivit me, H. 198, for soloists, choir, flutes, strings and continuo. Desmarest, Nicolas Bernier, André Campra, wrote a great motet Cum invocarem exaudivit me. A plainsong version was included in H. B. Briggs and W. H. Frere's Manual of Plainsong published in 1902. [25]
Max Drischner composed a setting of verses 7 and 9, combined with Psalm 74:16, as the final movement of his Tübinger Psalmen for voice, violin and organ, or choir, melody instrument and keyboard instrument, in 1948, titled "Ich liege und schlafe ganz mit Frieden".
Psalm 95 is the 95th psalm of the Book of Psalms, beginning in English in the King James Version: "O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation". The Book of Psalms starts the third section of the Hebrew Bible, and, as such, is a book of the Christian Old Testament. In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 94. In Latin, it is known as "Venite exultemus" or simply "Venite". The psalm is a hymn psalm, one of the Royal psalms, praising God as the King of His people. Psalm 95 identifies no author, but Hebrews 4:7 attributes it to David. The Vulgate also names David as the author.
Psalm 9 is the ninth psalm of the Book of Psalms, beginning in English in the King James Version: "I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works." In Latin, it is known as "Confitebor tibi, Domine". The topic of the psalm is that the success of evil is only temporary, and in the end, the righteous will endure. 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.
Psalm 42 is the 42nd psalm of the Book of Psalms, often known in English by its incipit, "As the hart panteth after the water brooks". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the Hebrew Bible, Psalm 42 opens the second of the five books (divisions) of Psalms, also known as the "Elohistic Psalter" because the word YHWH is rarely used and God is generally referred to as "Elohim".
Psalm 3 is the third psalm of the Book of Psalms, beginning in English in the King James Version: "Lord, how are they increased that trouble me!". In Latin, it is known as "Domine quid multiplicati sunt". The psalm is a personal thanksgiving to God, who answered the prayer of an afflicted soul. It is attributed to David and relates in particular to the time when he fled from his son Absalom.
Psalm 20 is the 20th psalm of the Book of Psalms, beginning in English in the King James Version: "The LORD hear thee in the day of trouble". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 19. In Latin, it is known by the incipit, "Exaudiat te Dominus". The psalm is attributed to David. This psalm and the following one are closely related: they are both liturgical psalms: the first is an intercession, the second is a thanksgiving; in both, the king is the prominent figure.
Psalm 5 is the fifth psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear to my words, O LORD, consider my meditation". In Latin, it is known as "Verba mea auribus percipe Domine". The psalm is traditionally attributed to David. It reflects how the righteous man prays for deliverance not only for freedom from suffering, but to allow himself to serve God without distraction. The New King James Version entitles it "A Prayer for Guidance".
Psalm 7 is the seventh psalm of the Book of Psalms, beginning in English in the King James Version: "O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me". In Latin, it is known as "Domine Deus meus in te speravi". Its authorship is traditionally assigned to King David. The message in the psalm is that the righteous may seem weak, but ultimately will prevail against the wicked.
Psalm 10 is the tenth psalm of the Book of Psalms, beginning in English in the King James Version: "Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?" In the Greek Septuagint and the Latin Vulgate, it is not an individual psalm but the second part of psalm 9, "Ut quid Domine recessisti". These two consecutive psalms have the form of a single acrostic Hebrew poem. Compared to Psalm 9, Psalm 10 is focused more on the individual than the collective human condition.
Psalm 25 is the 25th psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee, O LORD, do I lift up my soul.". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 24. In Latin, it is known as "Ad te Domine levavi animam meam". The psalm, attributed to David, has the form of an acrostic Hebrew poem.
Psalm 32 is the 32nd psalm of the Book of Psalms, beginning in English in the King James Version: "Blessed is he whose transgression is forgiven". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 31. In Latin, it is known by the incipit, "Beati quorum". The psalmist expresses the joy of being released from great suffering.
Psalm 39 is the 39th psalm of the Book of Psalms, beginning in English in the King James Version: "I said, I will take heed to my ways, that I sin not with my tongue". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 38. In Latin, it is known as "Dixi custodiam vias meas". It is a meditation on the fragility of man before God, ending in a prayer for a peaceful life.
Psalm 140 is the 140th psalm of the Book of Psalms, beginning in English in the King James Version: "Deliver me, O LORD, from the evil man". In the slightly different numbering system used in the Greek Septuagint version of the Bible, and the Latin Vulgate, this psalm is Psalm 139. In Latin, it is known as "Eripe me Domine ab homine malo". It is part of the final Davidic collection of psalms, comprising Psalms 138 to 145, which are specifically attributed to David in their opening verses. It describes putting one's trust in God while threatened with evil. The New King James Version entitles it a "Prayer for Deliverance from Evil Men".
Psalm 128 is the 128th psalm of the Book of Psalms, beginning in English in the King James Version: "Blessed is every one that feareth the LORD; that walketh in his ways". In the slightly different numbering system used in the Greek Septuagint and the Latin Vulgate, this psalm is Psalm 127. In Latin, it is known as "Beati omnes qui timent Dominum".
Psalm 54 is the 54th psalm of the Book of Psalms, beginning in English in the King James Version: "Save me, O God, by thy name, and judge me by thy strength". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 53. In Latin, it is known as "Deus in nomine tuo salvum me fac", Attributed to David, it was written for one who finds oneself betrayed by a friend.
Psalm 59 is the 59th psalm of the Book of Psalms, beginning in English in the King James Version: "Be merciful unto me, O God, be merciful unto me". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 56. In Latin, it is known as "Eripe me de inimicis meis Deu". It is described as "a prayer composed when Saul sent messengers to wait at the house in order to kill him", and commentator Cyril Rodd describes it as a "vigorous plea for the destruction of the psalmist's enemies".
Psalm 77 is the 77th psalm of the Book of Psalms, beginning in English in the King James Version: "I cried unto God with my voice, even unto God with my voice; and he gave ear unto me". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 76. In Latin, it is known as "Voce mea ad Dominum clamavi".
Psalm 81 is the 81st psalm of the Book of Psalms, beginning in English in the King James Version: "Sing aloud unto God our strength". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 80. In Latin, it is known as "Exultate deo adiutori nostro". It is one of the 12 Psalms of Asaph. Its themes relate to celebration and repentance. In the New King James Version its sub-title is "An Appeal for Israel's Repentance".
Psalm 86 is the 86th psalm of the Book of Psalms, beginning in English in the King James Version: "Bow down thine ear, O Lord, hear me: for I am poor and needy". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 85. In Latin, it is known as "Inclina Domine". It is attributed to David.
Psalm 116 is the 116th psalm of the Book of Psalms, beginning in English in the King James Version: "I love the LORD, because he hath heard my voice and my supplications". It is part of the Egyptian Hallel sequence in the Book of Psalms.
Psalm 61 is the 61st psalm of the Book of Psalms, beginning in English in the King James Version: "Hear my cry, O God; attend unto my prayer.". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 60. In Latin, it is known as "Exaudi Deus". The psalm is to be played on a neginah or stringed instrument. The Psalm is attributed to King David. The Jerusalem Bible calls it a "prayer of an exile".