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 Christian Bibles prior to the Reformation, 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 (530 AD), Psalm 1 to Psalm 20 were mainly reserved for the Office of Prime. Psalm 9 is sung in the Latin version translated from the Greek Septuagint, and therefore includes Psalm 10, as noted above. Benedict had divided this Psalm 9/10 in two parts, one sung to the end of the Office of Prime Tuesday (Psalm 9: 1-19) and the other (Ps 9: 20-21 and Ps 10: 1-18) is the first of the three readings on Wednesday. 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 Prime Psalm from Tuesday, the second part of the Psalm (Vulgate according to his view) was recited as the first psalm of the Office of Prime Wednesday.
Traditionally Psalms 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.