Psalm 51

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This article is about Psalm 51 in Hebrew (Masoretic) numbering. For Psalm 51 in Greek Septuagint or Latin Vulgate numbering, see Psalm 52 .
Psalm 51
"Have mercy upon me, O God"
Penitential Psalm
Holy Water Font.jpg
Latin text on a holy water font: see verse 9 below
Other name
  • Psalm 50
  • "Miserere mei, Deus"
LanguageHebrew (original)

Psalm 51, one of the penitential psalms, [1] is the 51st psalm of the Book of Psalms, beginning in English in the King James Version: "Have mercy upon me, O God". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 50. In Latin, it is known as Miserere, [2] (Ancient Greek : ἐλέησόν με ὁ θεός, romanized: eléēsón me ho Theós) in Ancient Greek :  Ἥ Ἐλεήμων, romanized: Hḗ Eleḗmōn), especially in musical settings. The introduction in the text says that it was composed by David as a confession to God after he sinned with Bathsheba.

Contents

The psalm forms a regular part of Jewish, Catholic, Eastern Orthodox and Protestant liturgies.

Background and themes

Psalm 51 is based on the incident recorded in 2 Samuel, chapters 11–12. [3] David's confession is regarded as a model for repentance in both Judaism and Christianity. [4] [5] [6]

The Midrash Tehillim states that one who acknowledges that he has sinned and is fearful and prays to God about it, as David did, will be forgiven. But one who tries to ignore his sin will be punished by God. [7] The Talmud (Yoma 86b) cites verse 5 in the Hebrew (verse 3 in English versions), "My sin is always before me", as a reminder to the penitent to maintain continual vigilance in the area in which he transgressed, even after he has confessed and been absolved. [8]

Charles Spurgeon says Psalm 51 is called "The Sinner's Guide", as it shows the sinner how to return to God's grace. [9] Athanasius would recommend that this chapter be recited each night by some of his disciples. [9] According to James Montgomery Boice, this psalm was recited by both Thomas More and Lady Jane Grey at their executions. [3]

Parallels between Psalm 51 and the Ancient Egyptian ritual text Opening of the mouth ceremony have been pointed out by scholar Benjamin Urrutia. These include: [10]

Text

Hebrew

The following table shows the Hebrew text [11] [12] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).

VerseHebrewEnglish translation (JPS 1917)
1לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃‎For the Leader. A Psalm of David;
2בְּֽבוֹא־אֵ֭לָיו נָתָ֣ן הַנָּבִ֑יא כַּאֲשֶׁר־בָּ֝֗א אֶל־בַּת־שָֽׁבַע׃‎when Nathan the prophet came unto him, after he had gone in to Bath-sheba.
3חׇנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃‎Be gracious unto me, O God, according to Thy mercy; According to the multitude of Thy compassions blot out my transgressions.
4(הרבה) [הֶ֭רֶב] כַּבְּסֵ֣נִי מֵעֲוֺנִ֑י וּֽמֵחַטָּאתִ֥י טַהֲרֵֽנִי׃‎Wash me thoroughly from mine iniquity, And cleanse me from my sin.
5כִּֽי־פְ֭שָׁעַי אֲנִ֣י אֵדָ֑ע וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃‎For I know my transgressions; And my sin is ever before me.
6לְךָ֤ לְבַדְּךָ֨ ׀ חָטָאתִי֮ וְהָרַ֥ע בְּעֵינֶ֗יךָ עָ֫שִׂ֥יתִי לְ֭מַעַן תִּצְדַּ֥ק בְּדׇבְרֶ֗ךָ תִּזְכֶּ֥ה בְשׇׁפְטֶֽךָ׃‎Against Thee, Thee only, have I sinned, And done that which is evil in Thy sight; That Thou mayest be justified when Thou speakest, And be in the right when Thou judgest.
7הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶחֱמַ֥תְנִי אִמִּֽי׃‎Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
8הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת וּ֝בְסָתֻ֗ם חׇכְמָ֥ה תוֹדִיעֵֽנִי׃‎Behold, Thou desirest truth in the inward parts; make me, therefore, to know wisdom in mine inmost heart.
9תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃‎Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
10תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃‎Make me to hear joy and gladness; that the bones which Thou hast crushed may rejoice.
11הַסְתֵּ֣ר פָּ֭נֶיךָ מֵחֲטָאָ֑י וְֽכׇל־עֲוֺ֖נֹתַ֣י מְחֵֽה׃‎Hide Thy face from my sins, and blot out all mine iniquities.
12לֵ֣ב טָ֭הוֹר בְּרָא־לִ֣י אֱלֹהִ֑ים וְר֥וּחַ נָ֝כ֗וֹן חַדֵּ֥שׁ בְּקִרְבִּֽי׃‎Create me a clean heart, O God; and renew a stedfast spirit within me.
13אַל־תַּשְׁלִיכֵ֥נִי מִלְּפָנֶ֑יךָ וְר֥וּחַ קׇ֝דְשְׁךָ֗ אַל־תִּקַּ֥ח מִמֶּֽנִּי׃‎Cast me not away from Thy presence; and take not Thy holy spirit from me.
14הָשִׁ֣יבָה לִּ֭י שְׂשׂ֣וֹן יִשְׁעֶ֑ךָ וְר֖וּחַ נְדִיבָ֣ה תִסְמְכֵֽנִי׃‎Restore unto me the joy of Thy salvation; and let a willing spirit uphold me.
15אֲלַמְּדָ֣ה פֹשְׁעִ֣ים דְּרָכֶ֑יךָ וְ֝חַטָּאִ֗ים אֵלֶ֥יךָ יָשֽׁוּבוּ׃‎Then will I teach transgressors Thy ways; and sinners shall return unto Thee. .
16הַצִּ֘ילֵ֤נִי מִדָּמִ֨ים ׀ אֱֽלֹהִ֗ים אֱלֹהֵ֥י תְשׁוּעָתִ֑י תְּרַנֵּ֥ן לְ֝שׁוֹנִ֗י צִדְקָתֶֽךָ׃‎Deliver me from bloodguiltiness, O God, Thou God of my salvation; so shall my tongue sing aloud of Thy righteousness.
17אֲ֭דֹנָי שְׂפָתַ֣י תִּפְתָּ֑ח וּ֝פִ֗י יַגִּ֥יד תְּהִלָּתֶֽךָ׃‎O Lord, open Thou my lips; and my mouth shall declare Thy praise.
18כִּ֤י ׀ לֹא־תַחְפֹּ֣ץ זֶ֣בַח וְאֶתֵּ֑נָה ע֝וֹלָ֗ה לֹ֣א תִרְצֶֽה׃‎For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering.
19זִ֥בְחֵ֣י אֱלֹהִים֮ ר֤וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃‎The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.
20הֵיטִ֣יבָה בִ֭רְצוֹנְךָ אֶת־צִיּ֑וֹן תִּ֝בְנֶ֗ה חוֹמ֥וֹת יְרוּשָׁלָֽ͏ִם׃‎Do good in Thy favour unto Zion; build Thou the walls of Jerusalem.
21אָ֤ז תַּחְפֹּ֣ץ זִבְחֵי־צֶ֭דֶק עוֹלָ֣ה וְכָלִ֑יל אָ֤ז יַעֲל֖וּ עַל־מִזְבַּחֲךָ֣ פָרִֽים׃‎Then wilt Thou delight in the sacrifices of righteousness, in burnt-offering and whole offering; Then will they offer bullocks upon Thine altar.

King James Version

  1. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
  2. Wash me thoroughly from mine iniquity, and cleanse me from my sin.
  3. For I acknowledge my transgressions: and my sin is ever before me.
  4. Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
  5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.
  6. Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
  7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
  8. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
  9. Hide thy face from my sins, and blot out all mine iniquities.
  10. Create in me a clean heart, O God; and renew a right spirit within me.
  11. Cast me not away from thy presence; and take not thy holy spirit from me.
  12. Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
  13. Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
  14. Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.
  15. O Lord, open thou my lips; and my mouth shall shew forth thy praise.
  16. For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
  17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
  18. Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
  19. Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

Verse 17

The sacrifices of God are a broken spirit;
a broken and a contrite heart, O God, Thou wilt not despise. [13]

Verse 19 in the Hebrew (verse 17 in many modern English translations) suggests that God desires a "broken and contrite heart" more than he does sacrificial offerings. The idea of using brokenheartedness as a way to reconnect to God was emphasized in numerous teachings by Rebbe Nachman of Breslov. [14] In Sichot HaRan #41 he taught: "It would be very good to be brokenhearted all day. But for the average person, this can easily degenerate into depression. You should therefore set aside some time each day for heartbreak. You should isolate yourself with a broken heart before God for a given time. But the rest of the day you should be joyful". [14]

Uses

Judaism

Several verses from Psalm 51 are regular parts of Jewish liturgy. Verses (in Hebrew) 3, 4, 9, 13, 19, 20, and 21 are said in Selichot. Verses 9, 12, and 19 are said during Tefillat Zakkah prior to the Kol Nidrei service on Yom Kippur eve. Verse 17, "O Lord, open my lips", is recited as a preface to the Amidah in all prayer services. Verse 20 is said by Ashkenazi Jews before the removal of the Sefer Torah from the ark on Shabbat and Yom Tov morning; it is also said in the Atah Horaisa ("You have been shown") prayer recited before opening the ark on Simchat Torah. [15] In the Sephardi liturgy, Psalm 51 is one of the additional psalms recited on Yom Kippur night. [16]

Verse 4 is part of the Ushpizin ceremony on Sukkot. [15]

In the Siddur Avodas Yisroel, Psalm 51 is the Song of the Day for Shabbat Parah and Shabbat Ki Tavo. This psalm is also said on Wednesday nights after the recital of Aleinu in Maariv . [15]

The entire psalm is part of Tikkun Chatzot. [17] It is also recited as a prayer for forgiveness. [18]

New Testament

Verse 4 is quoted in Romans 3:4. [19]

Eastern & Oriental Orthodoxy

The most frequently used psalm in the Eastern Orthodox and Greek Catholic Churches, Psalm 50 (Septuagint numbering) it is called in the Greek language  Ἥ Ἐλεήμων He Eleḯmon, and begins in Greek  Ἐλέησόν με, ὁ Θεός Eléïsón me, o Theós.

In the Daily Office it is recited in each of three aggregates (evening, morning and noonday).

In the Divine Liturgy it is recited by the deacon while he censing the entire church at the conclusion of the Proskomedie, which is also known as killing Satan. It is also a part of many sacraments and other services, notably, as a penitential psalm, during the Mystery of Repentance.

In the Agpeya, the Coptic Church's book of hours, it is recited at every office throughout the day as a prayer of confession and repentance.

Catholic Church

In Western Christianity, Psalm 51 (using the Masoretic numbering) is also used liturgically.

In the Catholic Church this psalm may be assigned by a priest to a penitent as a penance after Confession. Verse 7 of the psalm is traditionally sung as the priest sprinkles holy water over the congregation before Mass, in a rite known as the Asperges me, the first two words of the verse in Latin. For this, the priest uses an aspergillum, held in the right hand, while an acolyte holds a pail, also called aspersorium or situla. [20] This reference lends a striking significance to the Mass as Sacrifice, given that Hyssop was used for the smearing of blood on the lintels at the first Passover.

In the Divine Office, it was traditionally said at Lauds on all ferias; the 1911 reform restricted this use to the ferias of Advent, Septuagesima, and Lent, as well as the Sundays from Septuagesima Sunday to Palm Sunday inclusive and the ember days of Advent, Lent, and September. It is otherwise said as part of the weekly cycle on Wednesday at Matins. In the Liturgy of the Hours, it is prayed during Lauds (Morning Prayer) every Friday.

A section of verse 17 is often used as the invitatory antiphon the Liturgy of the Hours.

Parts of Psalm 51 are used as a responsorial psalm in both the Revised Common Lectionary and the Roman Catholic Lectionary on Ash Wednesday and on other days.

Indulgence

In the Catholic Church there is a 3-year indulgence for each recitation and a plenary indulgence if the prayer is recited for a month. The indulgence can also be spent in favor of the souls in Purgatory. [21]

Book of Common Prayer

In the Church of England's Book of Common Prayer , this psalm is appointed to be read on the morning of the tenth day of the month. [22]

In English common law

The Miserere was used for centuries as a judicial test of reading ability. This practice began as a means by which a defendant could claim to be a clergyman, and thus subject only to ecclesiastical courts and not subject to the power of civil courts. This was called pleading the benefit of clergy. The Biblical passage traditionally used for the literacy test was the first verse of Psalm 51. Thus, an illiterate person who had memorized this psalm could also claim the benefit of clergy, and Psalm 51 became known as the "neck-verse" because knowing it could save one's neck by transferring one's case from a secular court, where hanging was a likely sentence, to an ecclesiastical court, where both the methods of trial and the sentences given were more lenient, for example, a sentence of penance. [23]

In medicine

It has been suggested that verse 7 "Purge me with hyssop, and I shall be clean:" is an early example of the medical use of Penicillium , the initial source of penicillin. [24]

Possibly since the Middle Ages (and recorded in medical literature as early as the 16th century), the supplication and submission conveyed in the psalm has been linked by some common people with the pain and despair of a patient suffering from fecal vomiting, which received the vulgar name "Miserere mei" or "Miserere", inspired by verse 3 ("Miserere mei, Deus, secundum misericordiam tuam"). [25] The condition is a common symptom of intestinal obstruction, which, without urgent surgical treatment, precedes the patient's death. [26]

Musical settings

The Miserere was a frequently used text in Catholic liturgical music before the Second Vatican Council. Most of the settings, which are often used at Tenebrae, are in a simple falsobordone style. During the Renaissance many composers wrote settings. The earliest known polyphonic setting, probably dating from the 1480s, is by Johannes Martini, a composer working in the Este court in Ferrara. [27] The extended polyphonic setting by Josquin des Prez, probably written in 1503/1504 in Ferrara, was likely inspired by the prison meditation Infelix ego by Girolamo Savonarola, who had been burned at the stake just five years before.[ citation needed ] Later in the 16th century Orlande de Lassus wrote an elaborate setting as part of his Penitential Psalms, and Palestrina, Andrea Gabrieli, Giovanni Gabrieli, and Carlo Gesualdo also wrote settings. [28]

Heinrich Schütz set Psalm 53 in a metred version in German, "Erbarm dich mein, o Herre Gott", SWV 150, as part of the Becker Psalter , first published in 1628. Antonio Vivaldi may have written one or more settings, but such composition(s) have been lost, with only two introductory motets remaining.

One of the best-known settings of the Miserere is the 17th century version by Roman School composer Gregorio Allegri. [29] According to a popular story, Wolfgang Amadeus Mozart, aged only fourteen, heard the piece performed once, on April 11, 1770, and after going back to his lodging for the night was able to write out the entire score from memory. [29] He went back a day or two later with his draft to correct some errors. [30] That the final chorus comprises a nine-part harmony, with a five-voice choir and a four-voice choir singing simultaneously, underscores the prodigiousness of the young Mozart's musical genius. However, the only source of this story is a letter written by Leopold Mozart to his wife on April 14, 1770: and doubt has been cast on it, owing to the fact that the Miserere was known in London, which Mozart had visited in 1764-65.

The piece is also noteworthy in having been transcribed erroneously by William Smith Rockstro as having numerous high Cs in the treble part. [31] This interpolated version is nevertheless extremely popular and widely recorded.

Four settings were written by Marc-Antoine Charpentier (H.157, H.173, H.219, H.193-H.193 a). Louis-Nicolas Clérambault set one Miserere for soloists, chorus and continuo (organ) (date unknown). Charles-Hubert Gervais set one Miserere (1723 - 1744), Sébastien de Brossard set one Miserere in 1688 - 89, André Campra set one Miserere in 1726 and many by Michel-Richard de Lalande (S.15, S.27, S.87, S.41/2, S.32/17, S.6/3), François Giroust, set 5 Miserere, Costanzo Festa, Johann Sebastian Bach, Giovanni Battista Pergolesi and Saverio Selecchy. Jan Dismas Zelenka wrote two elaborate settings (ZWV 56 and ZWV 57).

Modern composers who have written notable settings of the Miserere include Michael Nyman, Arvo Pärt, and James MacMillan. References in secular popular music include the Antestor song "Mercy Lord", from the album Martyrium (1994), "In Manus Tuas" (Salvation 2003) by the group Funeral Mist, "White As Snow" ( Winter 2008) by Jon Foreman, the song "Restore To Me" by Mac Powell Begin 2024 the Dutch women composer Annemieke Lustenhouwer completed a version for mixed four-part choir with harp accompaniment.

Verses 12–13 have been set to music as a popular Jewish inspirational song.[ by whom? ][ year needed ] [32] Titled Lev Tahor ("A pure heart"), this song is commonly sung at Seudah Shlishit (the third Shabbat meal). [33]

See also

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Psalm 40 is the 40th psalm of the Book of Psalms, beginning in English in the King James Version: "I waited patiently for the LORD". 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 39. In Latin, it is known by the incipit, "Expectans expectavi Dominum". It is described by the Jerusalem Bible as a "song of praise and prayer for help".

<span class="mw-page-title-main">Psalm 138</span>

Psalm 138 is the 138th psalm of the Book of Psalms, beginning in English in the King James Version: "I will praise thee with my whole heart". In Latin, it is known as "Confitebor tibi Domine in toto corde meo". The psalm is a hymn psalm.

<span class="mw-page-title-main">Psalm 50</span> Biblical psalm

Psalm 50, a Psalm of Asaph, is the 50th psalm from the Book of Psalms in the Bible, beginning in English in the King James Version: "The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof." In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 49. The opening words in Latin are Deus deorum, Dominus, locutus est / et vocavit terram a solis ortu usque ad occasum. The psalm is a prophetic imagining of God's judgment on the Israelites.

<span class="mw-page-title-main">Psalm 56</span> Biblical psalm

Psalm 56 is the 56th psalm of the Book of Psalms, beginning in English in the King James Version: "Be merciful unto me, O God: for man would swallow me up". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 55. In Latin, it is known as "Miserere mei Deus quoniam conculcavit me homo". The psalm is the first of a series of five psalms in this part of the book which are referred to as Miktams. It is attributed to King David and may be considered representative of him or anyone else hiding from an enemy.

<span class="mw-page-title-main">Psalm 60</span> Sacred song from the Hebrew Bible

Psalm 60 is the 60th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, thou hast cast us off, thou hast scattered us". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 59. In Latin, it is known as "Deus reppulisti nos et destruxisti nos". It is addressed "to the chief Musician upon Shushan Eduth", referring to the title of a song, presumably identifying the intended melody, mentioned only here and in Psalm 80, and described as "a Michtam of David, when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand." The heading text in the Revised Standard Version and the New American Bible Revised Edition refers to Aram-Zobah, whereas in the New King James Version the reference is to Zobah. The psalm has been called a psalm of communal lament.

<span class="mw-page-title-main">Psalm 65</span> 65th psalm

Psalm 65 is the 65th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 64. In Latin, it is known as "Te decet hymnus Deus in Sion et tibi reddetur votum in Hierusalem".

<span class="mw-page-title-main">Psalm 66</span>

Psalm 66 is the 66th psalm of the Book of Psalms, beginning in English in the King James Version: "Make a joyful noise unto God, all ye lands". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 65. In Latin, it is known as "Iubilate Deo omnis terra". It is a psalm of thanksgiving probably intended for use at the Passover. The psalm is divided into two parts: in verses 1-12 the community praises God and invites the whole world to join in praise; in verses 13–20, "an individual from the rescued community fulfils a vow to offer a sacrifice of thanksgiving".

<span class="mw-page-title-main">Psalm 70</span>

Psalm 70 is the 70th psalm of the Book of Psalms, beginning in English in the King James Version: "Make haste, O God, to deliver me". 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 69. In Latin, it is known as "Deus, in adiutorium meum intende".

<span class="mw-page-title-main">Psalm 88</span>

Psalm 88 is the 88th psalm of the Book of Psalms, beginning in English in the King James Version: "O LORD God of my salvation, I have cried day and night before thee". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 87. In Latin, it is known as "Domine Deus salutis meae". According to the title, it is a "psalm of the sons of Korah" as well as a "maskil of Heman the Ezrahite".

<span class="mw-page-title-main">Psalm 102</span> Biblical psalm

Psalm 102 is the 102nd psalm of the Book of Psalms, beginning in English in the King James Version: "Hear my prayer, O LORD, and let my cry come unto thee." In Latin, it is known as "Domine exaudi orationem meam".

<span class="mw-page-title-main">Psalm 61</span> Biblical psalm

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".

References

  1. ↑ Freedman, David Noel, ed. (2000). Eerdmans Dictionary of the Bible. Amsterdam University Press. p. 1093. ISBN   9789053565032.
  2. ↑ Parallel Latin/English Psalter / Psalmus 50 for (51) Archived 7 July 2017 at the Wayback Machine medievalist.net
  3. 1 2 Guzik, David (2018). "Psalm 51 – Restoration of a Broken and Contrite King". Enduring Word. Retrieved 28 November 2018.
  4. ↑ Conservative Yeshiva Online. "King David – A Model for Teshuva?". sefaria.org. Retrieved 28 November 2018.
  5. ↑ Wellman, Jack (23 September 2015). "Psalm 51 Commentary and Bible Study". Patheos . Retrieved 28 November 2018.
  6. ↑ "Luther on the Psalm 51 by Pless". logia.org. 10 April 2017. Retrieved 28 November 2018.
  7. ↑ "Midrash Tehillim / Psalms 51" (PDF). matsati.com. October 2012. Retrieved 28 November 2018.
  8. ↑ Abramowitz, Rabbi Jack (2018). "Psalms – Chapter 51". Orthodox Union . Retrieved 28 November 2018.
  9. 1 2 Spurgeon, Charles. "Psalm 51:1". Bible Study Tools. Retrieved 28 November 2018.
  10. ↑ Urrutia, Benjamin (1982), "Psalm 51 and the "Opening of the Mouth" Ceremony", Scripta Hierosolymitana, 28, Hebrew University of Jerusalem: 222–223
  11. ↑ "Psalms – Chapter 51". Mechon Mamre.
  12. ↑ "Psalms 51 - JPS 1917". Sefaria.org.
  13. ↑ Psalm 51:19: A Hebrew - English Bible According to the Masoretic Text and the JPS 1917 Edition, Mechon Mamre
  14. 1 2 "The Difference Between Heartbreak and Depression". breslov.org . 6 May 2009. Retrieved 28 November 2018.
  15. 1 2 3 Brauner, Reuven (2013). "Shimush Pesukim: Comprehensive Index to Liturgical and Ceremonial Uses of Biblical Verses and Passages" (PDF) (2nd ed.). pp. 38–39.
  16. ↑ Nulman, Macy (1996). The Encyclopedia of Jewish Prayer: The Ashkenazic and Sephardic Rites. Jason Aronson. p. 317. ISBN   1461631246.
  17. ↑ Gonzales, Shmuel, ed. (December 2010). "Tikkun Chatzot - The Midnight Rite" (PDF). Open Siddur Project. p. 11. Retrieved November 27, 2018.
  18. ↑ "Repentance". Daily Tehillim. Archived from the original on December 14, 2018. Retrieved October 13, 2018.
  19. ↑ Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Vol. Book IV and V: Psalms XC-CL. Cambridge: At the University Press. p. 839. Retrieved February 28, 2019.
  20. ↑ Lo Bello, Anthony (January 24, 2020). The Origins of Catholic Words A Discursive Dictionary. Catholic University of America Press. p. 52. ISBN   9780813232300 . Retrieved 5 June 2023.
  21. ↑ (S. Paen. Ap., 9 March 1934). As cited in "Indulgences for the deceased: General regulations and for the month of November" (in Italian). 2 November 2014.
  22. ↑ Church of England, Book of Common Prayer: The Psalter as printed by John Baskerville in 1762, pp. 196ff
  23. ↑ See Mullaney v. Wilbur, 421 U.S. 684, 692-93, 44 L.Ed.2d 508, 515-16, 95 S.Ct. 1881, 1886; (1975).
  24. ↑ Aronson, J. K. (January 1992). "Penicillin". European Journal of Clinical Pharmacology. 42 (1): 1–3. doi:10.1007/BF00314911. ISSN   0031-6970. PMID   1541305. Since Penicillium notatum was first isolated from its growth on hyssop in 1911, Selwyn has suggested that the mention in the Bible (Psalm 51, verse 7) of the therapeutic efficacy of the hyssop is an early example of the use of Penicillium.
  25. ↑ Acea Nebril, Benigno (March 2001). "Miserere colic (Miserere mei). Contribution on etymology and clinical features; hypothesis on its appearance in medical literature during centuries 17th-18th". Revista Española de Enfermedades Digestivas. 93 (3): 176–185. ISSN   1130-0108. PMID   11469078. Parece clara una relación entre el término miserere y el salmo número 50.
  26. ↑ "miserere". Velký lékařský slovník. Retrieved 2022-09-26.
  27. ↑ Macey, p. 185
  28. ↑ Caldwell, Grove
  29. 1 2 Chisholm, Hugh, ed. (1911). "Allegri, Gregorio"  . Encyclopædia Britannica . Vol. 1 (11th ed.). Cambridge University Press. p. 690.
  30. ↑ Sadie, Grove; Boorman, Grove
  31. ↑ https://www.earlymusicsources.com/youtube/falsobordone Early Music Sources/Elam Rotem
  32. ↑ Weintraub, Rabbi Simkha Y. (2018). "Psalms as the Ultimate Self-Help Tool". My Jewish Learning. Retrieved November 27, 2018.
  33. ↑ "Lev Tahor". Zemirot Database. Retrieved November 27, 2018.

Bibliography

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