- This article uses the numbering of Hebrew Psalms (Masoretic). Psalm 51 in Septuagint/Vulgate numbering will correspond to Psalm 52 in Hebrew numbering.
Psalm 51 (Septuagint numbering: Psalm 50 ) is one of the Penitential Psalms. It begins: "Have mercy on me, O Lord" (Latin Miserere mei, Deus , Greek ?????????????????? Miserere (or Miserere mei ; in Greek, like ????????), especially in musical settings.This psalm is often used in Jewish and Christian liturgical traditions because of the spirit of humility and his conversion.
Video Psalm 51
Teks
This text is divided into 19 verses. Paragraph 1 includes the introduction ("superscription"):
- "To the Musician of the head, A Psalm of David, when Nathan the prophet came to him, after he had gone to Bathsheba." (KJV)
Robert Alter (2007) translates it literally, making explicit what is implied only in the words used: "... a psalm of David, when the prophet Nathan came to him when he came to bed with Bathsheba." He commented: "The Hebrew verb used both for Nathan and David is' to come to '[or' to ']', but in the previous example refers to the prophet entering the king's chamber, while the latter reflects his sexual consciousness." The Septuagint instead of "To the Chief Musician" (?????) has ??? ?? ????? "To the End". "
Such a context in David's fault in sending Uriah to his death to have his wife Bathsheba. The text of the psalm is David's plea for mercy and forgiveness of sin:
- 1. Have mercy on me, Lord, according to your love: according to your many tender mercies abolish my transgressions.
- 2. Clean me from my iniquity, and cleanse me from my sin.
- 3. Because I acknowledge my offense: and my sin was once before me.
- 4. Against you, only You, I have sinned, and committed this evil in Your sight: that You may be justified when You speak, and be clear when You judge.
- 5. Behold, I am drowned in iniquity; and in the sins of my mother regard me.
- 6. Behold, thou wilt desire the truth in the inner parts: and in the secrets of thee shall make me know wisdom.
- 7. Clean me with hyssop, and I will clean: wash me, and I will be whiter than snow.
- 8. Make me to hear the joy and excitement; that your broken bones may rejoice.
- 9. Hide your face from my sins, and remove all my evil.
- 10. Create in me a clean heart, O Lord; and renewing the true spirit within me.
- 11. My cast is not far from your presence; and do not take your holy spirit from me.
- 12. Return to me the joy of your salvation; and uphold me with your free spirit.
- 13. Then I will teach those who transgress your limits; and sinners will be converted to you.
- 14. Free me from the care of the blood, O Lord, You are God for my salvation, and my tongue will shout for your righteousness.
- 15. O Lord, open my lips; and my mouth will give your praise.
- 16. Because you did not sacrifice; else I will give: You are glad not in the burnt offering.
- 17. God's sacrifice is a broken spirit: a broken and repentant heart, O Lord, You will not hate.
- 18. Do in Your pleasure for Zion: Build the walls of Jerusalem.
- 19. Then you will be pleased with the sacrifices of the truth, with burnt offerings and whole burnt offerings: then they will offer the oxen on your altar.
Robert Alter has "Do not throw me out of your sight" for verse 11, commenting: "like elsewhere, this Hebrew verb has the connotation of violent acts whose conventional translation as a 'player' is too tame."
The paragraph between the text of the rituals of Ancient Egypt The opening of the oral ceremony and Psalm 51 is shown in "Psalm 51 and the Morning Opening Ceremony," by Benjamin Urrutia, Scripta Hierosolymitana: Publication of the Hebrew University of Jerusalem , volume 28, pages 222-223 (1982). The parallel includes:
- Mention the washing rites with special ingredients (Psalm 51: 2,7).
- Restoration of broken bones (verse 8).
- "O Lord, open my lips" (v. 15).
- Sacrifice (vv. 16,17,19).
Maps Psalm 51
Judaism
In Judaism, some verses from this psalm were given excellence:
- All the psalms are read in the Arizal rite about Shamm before bedtime on the weekday, and also part of the usual Hatzot Tikkun prayer.
- Paragraph 13 (11 in KJV), "Do not disturb me from your presence...", forming the central part of the Selihot service
- Verse 17 (15 in KJV), "O Lord, open my lips...", read as a preface to Amida, a central prayer in Jewish worship.
- Paragraph 20 (18 in KJV), "Doing with Your will for Zion...", read in the Ashkenazic liturgy when the Torah is removed from the Ark before it is read on the Sabbath and the Feast.
- The psalm is read together with Parashat Para, the Torah section describing the "red cows" rituals read in preparation for the Passover.
Eastern Christianity
The most widely used psalm in the Eastern Orthodox Church and the Byzantine Catholic Church, Psalm 50 (Septuagint numbering) is mentioned in "Greek? ???????" E Eele? mon , and starts in "Greek ??????? ??, ????" ElÃÆ'Â © ÃÆ'¯sÃÆ'³n me, o Theós .
In the Daily Office it is read out in each of the three aggregates (night, morning and afternoon).
In the Divine Liturgy it is recited by the deacon while he denounces the whole church at the end of Proskomedie. Also known as killing Satan. It is also a part of many sacraments and other services, especially, as the psalm of repentance, during the Mystery of Repentance.
In Agpeya, the Coptic Church's book, it is read in every office throughout the day as a prayer of confession and repentance.
Western Christianity
In Western Christianity, Psalm 51 (using Masoret numbering) is also used liturgically.
In the Roman Catholic Church, this psalm may be commissioned by a priest for penitent as penance after Confession. Verse 7 psalms are traditionally sung when the priest pours holy water on the congregation before the Mass, in a rite known as Asperges me , the first two words of the verse in Latin. This reference gives a striking meaning to the Mass as a Victim, given that Hyssop was used to smear blood on the doorstep at the first Easter.
At the Divine Office, it is traditionally said in Lauds on all ferias; The Reformation of 1911 restricted this usage to Adventist and Lent spiritualists. This is stated as part of the weekly cycle on Wednesday in Matins. In the Liturgy Jam, it is prayed at the time of prayer (Morning Prayer) every Friday.
Psalm 51 was read by Lady Jane Gray before her beheading in the Tower of London in 1554.
A section of verse 17 is often used as an antiphon that invites the Liturgy Jam.
Sections of Psalm 51 are used as a response psalm in the Revised Common Lectionary and Roman Catholic Lectionary on Ash Wednesday and on other days.
Music settings
Miserere is a text often used in Catholic liturgical music before the Second Vatican Council. Most of the settings, often used in Tenebrae, in a simple falsobordone style. During the Renaissance many composers wrote the setting. The earliest known polyphonic setting, probably dating from the 1480s, was by Johannes Martini, a composer working at the Este castle in Ferrara. The polyphonic arrangements extended by Josquin des Prez, probably written in 1503/1504 at Ferrara, were probably inspired by Infelix's ego infelix prison meditation by Girolamo Savonarola, who had been burned at the stake just five years earlier. Then in the 16th century, Orlande de Lassus wrote a complicated arrangement as part of his Penitential Psalms, and Palestrina, Andrea Gabrieli, Giovanni Gabrieli, and Carlo Gesualdo also wrote the arrangements. Antonio Vivaldi may have written a setting or arrangement, but the composition has been lost, with only two of the remaining introductory motions.
One of the most famous settings of Miserere is the 17th century version by the Roman School composer Gregorio Allegri. According to the famous story, Wolfgang Amadeus Mozart, who was only fourteen years old, heard the song was played once, on 11 April 1770, and upon returning to his lodgings, that night was able to write down the whole score from memory. He returned a day or two later with the concept of fixing some mistakes. That the last chorus consisted of a ten-piece harmony underlining the majesty of young Mozart music genius. This section is also worth noting because it has many high Cs in the treble solo.
The arrangements were also written by Costanzo Festa, Johann Sebastian Bach, Giovanni Battista Pergolesi and Saverio Selecchy. Tilge, HÃÆ'¶chster, meine SÃÆ'¼nden (BWV 1083) is a Bach cantata based on Psalm 51. Modern composers who have written Miserere's famous settings include Michael Nyman, Arvo PÃÆ'¤rt, and James MacMillan.
The Antestor song "Mercy Lord", from Martyrium album 1994 also quotes Psalm 51. The song "Restore To Me" by Mac Powell and Pearson-Shelton Temple from Glory Revealed (2007) includes a line from Psalm 51. In the Philippines, the Bukas Palad Music Ministry incorporates their own version of "Miserere" on their album "Christify" (2010). References to popular secular music include "In Manus Tuas" ( Salvation 2003) by the Funeral Mist group, and "White As Snow" ( Winter 2008) by Jon Foreman.
See also
- Penitential Psalms
- Benefit_of_clergy # The_Miserere
Note
References
- John Caldwell: "Miserere", Stanley Boorman, "Source: MS", Stanley Sadie, "Mozart, Wolfgang Amadeus"; Grove Music Online, ed. L. Macy (Retrieved 25 November 2006), (subscription required)
- Patrick Macey, Fire Songs: The Savonarola Music Heritage. Oxford, Clarendon Press. 1998. ISBNÃ, 0-19-816669-9
- This article incorporates text from publications now in the public domain: Ã, Chisholm, Hugh, ed. (1911). " article name required ". EncyclopÃÆ'Â|dia Britannica (issue 11). Cambridge University Press.
External links
- Media related to Psalm 51 on Wikimedia Commons
- Hebrew text, translations, transliteration, recordings in Zemirot Database
- TehillimÃ, - translated Psalms 51 (Judaica Press) with Rashi's comment on Chabad.org
Source of the article : Wikipedia
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