This article is about Psalm 30 in Hebrew (Masoretic) numbering. For Psalm 30 in Greek Septuagint or Latin Vulgate numbering, see Psalm 31.
Psalm 30
"I will extol thee, O LORD; for thou hast lifted me up"
Text from Psalm 30:5, "Heaviness may endure for a night, but joy cometh in the morning", illustrated on a window in St Giles, Codicote, Hertfordshire, UK
Psalm 30 is the 30th psalm of the Book of Psalms, beginning in English in the King James Version: "I will extol thee, O LORD; for thou hast lifted me up". The Book of Psalms is part of the third section of the Hebrew Bible and a book of the ChristianOld Testament. In the slightly different numbering system used in the Greek Septuagint version of the Bible and in the Latin Vulgate, this psalm is Psalm 29. In Latin, it is known as "Exaltabo te Domine".[1] It is a psalm of thanksgiving, traditionally ascribed to David upon the building of his own royal palace.
The psalm is a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies. It has inspired hymns been set to music.
Theme
Psalm 30 is called Hebrew: מזמר שיר חנכת הבית, Mizmor Shir Ḥănukkāt HaBayit, "A Psalm, a song for the Dedication of a House" Greek numbering: Psalm 29). It is a psalm of thanksgiving, traditionally ascribed to David upon the building of his own royal palace.[2] David dedicated his life work to be completed by his son, who built the "Hallowed House", Beit HaMiqdashHebrew: בית המקדשSolomon's Temple. It is Solomon and his lineage, not the building, which in later sources are called the House of David.
חינוךChinuch, from the same root as Hanukkah, is the name for Jewish education, emphasizing ethical training and discipline.[citation needed]
Liturgical use in Judaism
This psalm is a part of daily prayer in some rites. It was originally recited in Pesukei dezimra, a section of the Shacharit prayer, in the Sephardic rite, in which they omit the first verse. From there, it seems to have made its way in the 17th century to Nusach Sefard, in which they added the first verse, and from there it was adopted in the Eastern Ashkenazic rite. It is not recited in the Western Ashkenazic rite, the Italian rite or the Yemenite rite. The purpose of this was to dedicate the morning temple service.[3]
Psalm 30 is also considered the psalm for the day of Hanukkah,[4] and some communities recite it in addition to, or instead of, the regular Psalm of the day.
There are many traditional and contemporary melodies for this psalm that are sung or recited especially during Hanukkah.
Verse 12 is found in the version of Veyiten Lecha recited at Maariv of Motzei Shabbat in the Eastern Ashkenazic rite;[5] it is among the verses omitted in the Western Ashkenazic rite.[6]
Augustine saw the psalm David wrote of the founding of the house as pointing to the resurrection of Christ and the foundation of God's house, the church.[8]
In the Catholic Church, Psalm 30 is appointed to be read at Lauds (Morning Prayer) on Thursday in the first week of the month.
In the Agpeya, the Coptic Church's book of hours, this psalm is prayed in the office of Terce.[9] It is also in the prayer of the Veil, which is generally prayed only by monks.[10]
Heinrich Schütz wrote a setting of a metric paraphrase of Psalm 30 in German, "Ich preis dich, Herr, zu aller Stund", SWV 127, for the Becker Psalter, published first in 1628.
Text
The following table shows the Hebrew text[14][15] of the Psalm with vowels, alongside the Koine Greek text in the Septuagint[16] and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic text come from different textual traditions.[note 1] In the Septuagint, this psalm is numbered Psalm 29.
^In the Jewish verse numbering, the ascription of this psalm is verse 1, and the rest of the psalm begins from verse 2. However, the Christian verse numbering does not count the ascription as a separate verse.
References
English Wikisource has original text related to this article:
^Henry, Matthew (2005) [1708–10]. Matthew Henry's Commentary on the Whole Bible. Alban Books. ISBN1-56563-778-X. It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to dedicate it to God, Deut. xx. 5. David did so when his house was built, and he took possession of it (2 Sam. v. 11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses.