The message is similar to that of Psalm 9, though it focuses more on the individual than humanity. In the Greek Septuagint and, consequently, in most pre-reformation Christian Bibles, it is considered part of Psalm 9, shifting the numbers of the following psalms down by one. These two consecutive Psalms have the form of a single acrostic Hebrew poem.
- Is recited during the Ten Days of Repentance in some traditions.
- Verse 16 is parts of the eighth and ninth verses of Yehi Kivod in Pesukei Dezimra, part of Baruch Hashem L'Olam in Maariv, and part of the Bedtime Shema.
- Verse 17 is found in the repetition of the Amidah during Rosh Hashanah.
According to the Rule of St. Benedict(530AD), Psalm 1 to Psalm 20 were mainly reserved for premium offices. Psalm 9 is sung in the Latin version translated from the Greek Septuagint; therein, Psalm includes 18 additional verses in Psalm 10. Benedict had divided this Ps 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 than the Wednesday3. 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 premium from 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.
Traditionally Ps 9 and 10 were recited as fourth and fifth Psalms of Sunday Matins.
- The Artscroll Tehillim page 16
- The Artscroll Tehillim page 329
- The Complete Artscroll Siddur page 67
- The Complete Artscroll Siddur page 267
- The Complete Artscroll Siddur page 293
- The Complete Artscroll Machzor for Rosh Hashanah page 345
- traduction par Prosper Guéranger,Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression 2007)p46.