Psalm 6 - Prime, Monday no 3, short summaries

Psalm 6 (Prime Monday): Domine ne in furore tuo arguas me

Vulgate	Douay-Rheims
Magistro chori. Fidibus. Super octavam. PSALMUS. David.	Unto the end, in verses, a psalm for David, for the octave.
Dómine, ne in furóre tuo árguas me, * neque in ira tua corrípias me.	O Lord, rebuke me not in your indignation, nor chastise me in your wrath.
2  Miserére mei, Dómine, quóniam infírmus sum : * sana me, Dómine, quóniam conturbáta sunt ossa mea.	Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
3  Et ánima mea turbáta est valde : * sed tu, Dómine, úsquequo?	And my soul is troubled exceedingly: but you, O Lord, how long?
4  Convértere, Dómine, et éripe ánimam meam : * salvum me fac propter misericórdiam tuam.	Turn to me, O Lord, and deliver my soul: O save me for your mercy's sake.
5.  Quóniam non est in morte qui memor sit tui : * in inférno autem quis confitébitur tibi?	For there is no one in death that is mindful of you: and who shall confess to you in hell?
6  Laborávi in gémitu meo, lavábo per síngulas noctes lectum meum : * lácrimis meis stratum meum rigábo.	I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears
7  Turbátus est a furóre óculus meus : * inveterávi inter omnes inimícos meos.	My eye is troubled through indignation: I have grown old amongst all my enemies.
8  Discédite a me, omnes, qui operámini iniquitátem : *  quóniam exaudívit Dóminus vocem fletus mei.	Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping.
9  Exaudívit Dóminus deprecatiónem meam, *  Dóminus oratiónem meam suscépit.	The Lord has heard my supplication: the Lord has received my prayer.
10  Erubéscant, et conturbéntur veheménter omnes inimíci mei : * convertántur et erubéscant valde velóciter.	Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

Psalm 6 is the first of the penitential psalms. 

St Benedict picks up the central image of this psalm, the man who spends his nights weeping for his sins, in his chapter on the tools of good works, where he instructs us to ‘confess our past sins to God daily with tears and sighs’.  

St Benedict goes to some trouble to include it in Monday Prime, moving Psalm 5 to Lauds in order to accommodate it on Monday.  I think the reasons for this are several. First, the psalm can be interpreted at the collective level as a plea for the Messiah to come and free us from Hades, so fits in with the general theme of the Incarnation on Mondays in the Benedictine Office: through Christ’s coming the devil is confounded and turned back, a phrase that echoes through many of the psalms of the day.  Secondly, the flood of tears of verse 6 can perhaps be viewed as a reference to one of the other major themes of the day, the gift of baptism.  Thirdly, the call to conversion and repentance can perhaps be seen as a final preparation for the mini-renewal of monastic vows/promises each week at Terce. 

 St Augustine:

Intimates the day of judgment, that is, the time of the coming of our Lord, when He will come to judge the quick and dead.

St Thomas Aquinas:

In Psalm 6 is seen the effect of a person punished for sins, then led into enemies' hands, and finally obtaining freedom by penance. Psalm 6 is the first in a series of seven Penitential Psalms. These so termed seven psalms can refer to seven gifts of the Sacred Spirit. All the seven Penitential Psalms commence in a spirit of sadness. So, after wailing within a spirit of penance, a person arrives to a kingdom of glory. Because: "Blessed are those who mourn for they shall be “conforted."…Now, Psalm 6 is divided into three parts. First is presented the idea of penance; and second, an idea of tears. There: "I am weary with my mourning; every night I flood my couch with weeping.". Third, the results of such tears and penance is exposed. There: "Depart from me, all you workers of evil, for the Lord has heard the sound of my weeping".

St Alphone Liguori:

According to the most probable opinion of the learned, this psalm, taken in the literal sense, properly refers to the penitence of David. Hence it is, conclusively, the prayer of the sinner who fears the blows of the divine justice, and who strives to become reconciled with his God. It is the first of the Penitential Psalms.

Fr Pius Parsch:

Argument and repentance - This song of fervent penance inspires the thought: Was today a day of sin? Vs 1-3: Lamentation of the suffering, repentant sinner, Vs 4-7: Argument of the prayer Vs 8-10: Confident of being heard

Penitential Psalms: No. 1: Psalm 6

c15th Harrowing of Hell and Psalm 6

As I've only recently posted a series on Psalm 6, I'm not going to linger over this first of the Seven Penitential Psalms, but will rather refer you back to that series, which you can find at the links below.

By way of a starter for our meditation though, I want to share a little of St John Fisher's commentary on this psalm, which focuses on the call to true contrition and penance.

Verses 2 and 3, he suggests, describe the agitated state of the unconverted sinner:

"Saint Ambrose asks this question: What pain is more grievous than the inward wound of a man's conscience?  It troubles, it vexes, it pricks, it tears, and it also crucifies the mind; it turns the memory upside down, it confounds the reason, it makes crooked the will, and it agitates the soul."

When the psalmist asks how long (verse 3), he is pleading, St John says, for God to turn to the sinner and calm his heart, which will occur once he truly repents and starts doing penance.  The plea for mercy and salvation of verse 4 is a reminder that in hell or even purgatory punishment is our preoccupation, not praise of God, and so we must hope to avoid it by doing penance now.

And if we are free of sin and any associated punishment, we are rich indeed, and must share it with those who are poor and sick, he urges.

Let us then make a start on a good Lent!

Notes on Psalm 6

Introduction to Psalm 6
Psalm 6 Pt 2: On God's anger (v1)
Psalm 6 pt 3: God the physician (v2)
Psalm 6 pt 4: In death no man remembers you (v3-5)
Psalm 6 pt 5: A baptism of tears (v6)
Psalm 6 pt 6: praying for our enemies (v7-10)

You can also find some short summaries of the psalm by assorted authors here.

Psalm 6

Vulgate	Douay-Rheims
Magistro chori. Fidibus. Super octavam. PSALMUS. David.	Unto the end, in verses, a psalm for David, for the octave.
Dómine, ne in furóre tuo árguas me, * neque in ira tua corrípias me.	O Lord, rebuke me not in your indignation, nor chastise me in your wrath.
2  Miserére mei, Dómine, quóniam infírmus sum : * sana me, Dómine, quóniam conturbáta sunt ossa mea.	Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
3  Et ánima mea turbáta est valde : * sed tu, Dómine, úsquequo?	And my soul is troubled exceedingly: but you, O Lord, how long?
4  Convértere, Dómine, et éripe ánimam meam : * salvum me fac propter misericórdiam tuam.	Turn to me, O Lord, and deliver my soul: O save me for your mercy's sake.
5.  Quóniam non est in morte qui memor sit tui : * in inférno autem quis confitébitur tibi?	For there is no one in death that is mindful of you: and who shall confess to you in hell?
6  Laborávi in gémitu meo, lavábo per síngulas noctes lectum meum : * lácrimis meis stratum meum rigábo.	I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears
7  Turbátus est a furóre óculus meus : * inveterávi inter omnes inimícos meos.	My eye is troubled through indignation: I have grown old amongst all my enemies.
8  Discédite a me, omnes, qui operámini iniquitátem : *  quóniam exaudívit Dóminus vocem fletus mei.	Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping.
9  Exaudívit Dóminus deprecatiónem meam, *  Dóminus oratiónem meam suscépit.	The Lord has heard my supplication: the Lord has received my prayer.
10  Erubéscant, et conturbéntur veheménter omnes inimíci mei : * convertántur et erubéscant valde velóciter.	Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

Liturgical uses of Psalm 6

RB: Monastic:	Monday Prme
Maurist	Matins for All Souls, Matins of the Dead (Nocturn I),
Thesauris schemas	A:Matins Sunday wk 1; B:Tuesday Matins; C: Compline Wednesday wk 2; D:  Laud Tuesday wk 1
Brigittine	Friday Vespers
Ambrosian	Monday Matins wk 1
Roman	Pre 1911: Sunday Matins; Post 1911: Monday Compline. 1970: Monday Complinewk 1
Mass propers (EF)	Lent wk3 Wed GR (2-3); Passion Monday OF (4), PP2 OF (4)

 New Testament References/allusions

Jn 12:27 (v2); Mt 7:23; 25:41; Lk 13:27 (v8)

The next post in this series is an introduction to the second penitential psalm, Psalm 31.

Psalm 6/6: Verses 7-10

The final section of Psalm 6 deals with our relationship to our enemies: on the one hand, we must do battle with the world, the devil and the flesh; yet on the other, we must pray for the conversion of all souls, even those who have hurt us and led us astray.  

7.	V	Turbátus est a furóre óculus meus : *  inveterávi inter omnes inimícos meos.
	NV	Turbatus est a maerore oculus meus, inveteravi inter omnes inimicos meos.
	JH	Caligauit prae amaritudine oculus meus; consumtus sum ab uniuersis hostibus meis.
		ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου ἐπαλαιώθην ἐν πᾶσιν τοῖς ἐχθροῖς μου

turbo, avi, atum, are, to trouble, disturb, dismay, throw into disorder or confusion

furor, oris, m.  rage, wrath, fury, indignation; grief, anger, vexation

oculus, i, the eye.. It is often used in a fig. sense

invetero, avi, atum, are (in and vetus), (1) to grow old, become old  (2) to be enfeebled, fail in strength.

omnis, e, all, each, every; subst., all men, all things, everything

inimicus, i, m. (in and amicus), a foe, enemy

DR	My eye is troubled through indignation: I have grown old amongst all my enemies.
Brenton	Mine eye is troubled because of my wrath; I am worn out because of all my enemies.
Cover	My beauty is gone for very trouble, and worn away because of all mine enemies.
Knox	Grief has dimmed my eyes, faded their lustre now, so many are the adversaries that surround me.

St John Chrysostom suggested, in speaking on this verse, that when speaking of enemies, we should recall that it is not other people (the world) that we must do battle with, but powers and principalities (the devil).  It is a theme that is often alluded to in the Monday Benedictine Office in which this psalm appears at Prime, in the context of Our Lord's temptation in the desert.

St Alphonus Liguouri adds the third element to the mix, commenting that:

"I have conceived great indignation against myself when considering the deformity of my sins, and when seeing myself growing old in the midst of my enemies, which are my vices and my bad habits."

8.	V/NV	Discédite a me, omnes, qui operámini iniquitátem : *  quóniam exaudívit Dóminus vocem fletus mei.
	JH	Recedite a me, omnes qui operamini iniquitatem; quia audiuit Dominus uocem fletus mei.
		ἀπόστητε ἀπ' ἐμοῦ πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν ὅτι εἰσήκουσεν κύριος τῆς φωνῆς τοῦ κλαυθμοῦ μου

discedo, cessi, cessum, ere 3,  to go away, depart;  to wander, deviate or swerve from

omnis, e, all, each, every; subst., all men, all things, everything

operor, atus sum, are (opus), to work, do.

lniquitas, atis, /. (iniquus), iniquity, injustice, sin.

quoniam, conj.,  for, because, since,seeing that, whereas

exaudio, ivi, Itum, ire, to hear, hearken to, listen to, give heed to; to regard, answer, granted

vox, vocis,  the voice of a person, or, the sound of an instrument, etc  vox Domini, the voice of the Lord, i.e., thunder. 

fletus, us, m.  a weeping, bewailing

DR	Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping.
Brenton	Depart from me, all ye that work iniquity; for the Lord has heard the voice of my weeping.
MD	Depart from me, all ye evil-doers, for the Lord hath heard my tearful cry.
Cover	Away from me, all ye that work vanity; for the Lord hath heard the voice of my weeping.

There are two different ideas that can be taken out of this verse, reflected in the various traditional commentaries on it. Firstly, at the individual level the speaker attests to the operation of God's grace: his prayers have been heard, and the enemy will be repelled.  But secondly, Our Lord cites it to foreshadow the separation of the wheat from the chaff, the good from the evil when it comes to judgment.

In Matthew 7:21-23 he says: "Not every one who says to me, `Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. On that day many will say to me, `Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?'  And then will I declare to them, `I never knew you; depart from me, you evildoers."  In Matthew 25:31-43, it points to the separation out of those who fail to do the corporal works of mercy.  And in St Luke (13:23-27) the citation is used int he context of the narrow gate to heaven.

9	V/NV	Exaudívit Dóminus deprecatiónem meam, *  Dóminus oratiónem meam suscépit.
	JH	Audiuit Dominus deprecationem meam; Dominus orationem meam suscipiet.
		εἰσήκουσεν κύριος τῆς δεήσεώς μου κύριος τὴν προσευχήν μου προσεδέξατο

exaudio, ivi, itum, ire, to hear, hearken to, listen to, give heed to; to regard, answer

deprecatio, onis,  prayer, supplication, entreaty.

suscipio, cepi, ceptum, ere 3 to guard, protect, uphold, support; to receive, accept ; to seize.

oratio, onis,  prayer, supplication.

DR	The Lord has heard my supplication: the Lord has received my prayer.
Brenton	The Lord has hearkened to my petition; the Lord has accepted my prayer.
Cover	The Lord hath heard my petition; the Lord will receive my prayer.
Knox	Here was a prayer divinely heard, a boon divinely granted.

The psalmist repeats that his prayer has been heard three times, a repetition St Augustine suggests reflects his great joy:

"For they that rejoice are wont so to speak, as that it is not enough for them to declare once for all the object of their joy. This is the fruit of that groaning in which there is labour, and those tears with which the couch is washed, and bed drenched: for, he that sows in tears, shall reap in joy: and, blessed are they that mourn, for they shall be comforted."

But the repetition also serves to reinforce the idea that we must be persistent in prayer, for asking for things from God, provided they are proper things, is in itself an offering to him, as Cassiodorus explains:

"Supplication consists of frequent, devoted prayer; it is unique in its outstanding aptness, and it frequently appeases by its insistence.  By received he wishes to understand "taken up," as if something had been accepted by His hands.  Observe too the great and secret joy which makes him say that his prayer has both been heard by God's ears and received like some offering; for men who rejoice usually seek the same end in different ways, and this makes them exult with great vehemence..."

10	V/ NV	Erubéscant, et conturbéntur veheménter omnes inimíci mei : * convertántur et erubéscant valde velóciter.
	JH	Confundantur et conturbentur uehementer omnes inimici mei: reuertantur et confundantur subito.
		αἰσχυνθείησαν καὶ ταραχθείησαν σφόδρα πάντες οἱ ἐχθροί μου ἀποστραφείησαν καὶ καταισχυνθείησαν σφόδρα διὰ τάχους

erubesco, rubui, ere 3, to redden or blush with shame, to feel ashamed

conturbo, avi, atum, are, confuse, disturb, derange, disorder, confound  to trouble, disquiet, discomfit, dismay

vehementer, greatly, exceedingly, very much.

velociter,  swiftly, quickly, speedily, rapidly

inimicus, i, m. (in and amicus), a foe, enemy

converto, verti, versum, ere 3, in general, to turn, change, alter, bring back; L: Aug – conversion and repentance

DR	Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.
Brenton	Let all mine enemies be put to shame and sore troubled: let them be turned back and grievously put to shame speedily.
MD	Let my enemies be put to shame and sorely frightened: let them blush for shame and flee in haste.
RSV	All my enemies shall be ashamed and sorely troubled; they shall turn back, and be put to shame in a moment.
Cover	All mine enemies shall be confounded, and sore vexed; they shall be turned back, and put to shame suddenly.
Knox	All my enemies will be abashed and terrified; taken aback, all in a moment, and put to shame.

These phrases, calling for the defeat and conversion of our enemies, are a recurring motif in the Benedictine Office of Monday.  The psalms of Monday invite us, first and foremost, to consider our own need for conversion and renewal in Christ.  But the immediate impact of our own conversion must surely be concern for the fate of our souls, the impetus for mission.  As Cassiodorus puts it:

"Notice too that once the penitent is freed of his sins and obedient to the Church's rules, he then in holy awareness prays for the conversion of his enemies, that his enemies in the flesh  may return to God's grace as he himself has gained pardon.  When he says: Let them be ashamed, he wants them to be enlightened by such contrition as to be ashamed of their previous acts, and to realise that the deeds which they long considered beneficial are wicked...Let them be turned back, so that they are not allowed to go where they seek, but on retracing their steps may be delivered from the pit of hell..."

Psalm 6 (Prime Monday): Domine ne in furore tuo arguas me

Vulgate	Douay-Rheims
Magistro chori. Fidibus. Super octavam. PSALMUS. David.	Unto the end, in verses, a psalm for David, for the octave.
Dómine, ne in furóre tuo árguas me, * neque in ira tua corrípias me.	O Lord, rebuke me not in your indignation, nor chastise me in your wrath.
2  Miserére mei, Dómine, quóniam infírmus sum : * sana me, Dómine, quóniam conturbáta sunt ossa mea.	Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
3  Et ánima mea turbáta est valde : * sed tu, Dómine, úsquequo?	And my soul is troubled exceedingly: but you, O Lord, how long?
4  Convértere, Dómine, et éripe ánimam meam : * salvum me fac propter misericórdiam tuam.	Turn to me, O Lord, and deliver my soul: O save me for your mercy's sake.
5.  Quóniam non est in morte qui memor sit tui : * in inférno autem quis confitébitur tibi?	For there is no one in death that is mindful of you: and who shall confess to you in hell?
6  Laborávi in gémitu meo, lavábo per síngulas noctes lectum meum : * lácrimis meis stratum meum rigábo.	I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears
7  Turbátus est a furóre óculus meus : * inveterávi inter omnes inimícos meos.	My eye is troubled through indignation: I have grown old amongst all my enemies.
8  Discédite a me, omnes, qui operámini iniquitátem : *  quóniam exaudívit Dóminus vocem fletus mei.	Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping.
9  Exaudívit Dóminus deprecatiónem meam, *  Dóminus oratiónem meam suscépit.	The Lord has heard my supplication: the Lord has received my prayer.
10  Erubéscant, et conturbéntur veheménter omnes inimíci mei : * convertántur et erubéscant valde velóciter.	Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

If you would like to read about the next psalm of Prime (Psalm 7 for Tuesday), continue on here.

Alternatively, for the next of the Seven Penitential Psalms, continue on here for an Introduction to Psalm 31.

Psalm 6/5: Verse 6 - A baptism of tears

 

In the first section of Psalm 6,  King David (picture above from the Paris psalter) implored God to take pity on him and heal him from his illness: from his aching bones, and troubled soul.  He then goes on to give some reasons for God to have mercy on him.  Verse 6 provides another reason for God to have mercy on him, namely his tears of contrition.  Tears are out of fashion these days, yet in truth there is nothing wrong with acknowledging our emotions. And indeed seeking to stir up the proper ones within us as the occasion requires.

The meaning of the text

 

6	Vul	Laborávi in gémitu meo lavábo per síngulas noctes lectum meum: * lácrimis meis stratum meum rigábo.
	NV	Laboravi in gemitu meo, lavabam per singulas noctes lectum meum; lacrimis meis stratum meum rigabam.
	JH	Laboraui in gemitu meo ; natare faciam tota nocte lectulum meum; lacrimis meis stratum meum rigabo.
		ἐκοπίασα ἐν τῷ στεναγμῷ μου λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου ἐν δάκρυσίν μου τὴν στρωμνήν μου βρέξω

 The washing of the hands was a declaration of innocence. Washings, ablutions, or purifications were common among the Jews. In the Hebrew, the verse becomes progressively more intense, so ‘flood and drench…’

laboro, avi, atum, are  to toil, labor; to be tired, weaned, worn out, or exhausted, worn out

gemitus, us, m. a sigh, sighing, groaning.

lavo, lavi, lautum or lotum, are,  to wash.

singuli, ae, a, a distributive numeral adj., each, each one, every, several, each separately

nox, noctis,  night.

lectus, i, m. (from lego, a gathering or collecting together), a couch, bed.

lacryma, ae, a tear.

stratum, i, n.  bed, couch.

rigo, avi, atum, are, to wet, water, moisten, bedew

DR	I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears
Brenton	I am wearied with my groaning; I shall wash my bed every night; I shall water my couch with tears.
MD	Wary with my groans, every night I bathe my bed, with tears I drench my couch
Cover	I am weary of my groaning; every night wash I my bed, and water my couch with my tears.
Knox	I am spent with sighing; every night I lie weeping on my bed, till the tears drench my pillow.

The key words in this verse all point to the idea that letting lose tears (lacryma) of contrition constitutes hard work, a work of penance. Laborare means to work, toil, be tired out or exhausted; while gemitus means sighs or groanings. So the Douay-Rheims gives the first phrase as ‘I have laboured in my groanings’.

The verse is a classic example of the parallelism often used in the psalms, so that both halves of the verse essentially mean the same thing: lavare means to wash, while rigare means to wet, water or moisten; lectus and stratus both mean bed or couch.

There is some dispute over tense here: the Vulgate translates as ‘I have laboured...I will wash my bed: I will water my couch with my tears. The neo-Vulgate changes the text to the imperfect, reflecting the more forceful Hebrew: the couch is positively swimming with the flood of tears the psalmist lets loose. Thus the Revised Standard Version translates the verse as “I am weary with my moaning; every night I flood my bed with tears; I drench my couch with my weeping.”

God does not punish those who punish themselves…

The importance of David’s outpouring of tears, finally accepted in verse 9, is the allusion to a positive aspect of the doctrines around sin and penance, namely that if our sorrow for sin, and thus detachment from it, is sufficiently intense, we can be purified of even the remaining temporal punishment due to us.

Serious sin has two main effects: it cuts us off from God, thus meriting eternal punishment, and it causes harm which we must repair (‘temporal punishment’). The sacrament of penance heals our breach with God, cancelling out eternal punishment, but it does not necessarily wipe out all of the temporal punishment due to our sins, which must be worked off either in this life (through good works such as prayer, almsgiving and fasting), or in purgatory.

St Robert Bellarmine therefore comments on this verse that: “For, as the apostle has it, 1 Cor. 11, "If we would judge ourselves, we would not be judged;" that is to say, if we would condemn and punish ourselves, God would not condemn nor punish us. For he spares those who do not spare themselves.”

In Scripture, St John the Baptist offered a (non-sacramental) baptism of water to show repentance for sins.  This verse of the psalm echoes that idea, which is continued in the Church for us through sacramentals such as the use of holy water and the Asperges before Mass.

A continuing work

I mentioned above that the Neo-Vulgate makes the psalmists work of tears each night ongoing - and this might be one of those cases where even a traditionalist could prefer the neo-Vulgate, at least from a theological point of view! There is a tendency today, even amongst the most conservative and traditionalists of us, to underestimate, at least compared to the perspective of earlier ages, just how serious our sins are, and therefore just how much time in purgatory we might yet face! So to avoid this, we should take St Benedict’s advice, and ‘daily in our prayer, with tears and sighs, confess our past sins to God’ (RB4).

Psalm 6 (Prime Monday): Domine ne in furore tuo arguas me

Vulgate	Douay-Rheims
Magistro chori. Fidibus. Super octavam. PSALMUS. David.	Unto the end, in verses, a psalm for David, for the octave.
Dómine, ne in furóre tuo árguas me, * neque in ira tua corrípias me.	O Lord, rebuke me not in your indignation, nor chastise me in your wrath.
2  Miserére mei, Dómine, quóniam infírmus sum : * sana me, Dómine, quóniam conturbáta sunt ossa mea.	Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
3  Et ánima mea turbáta est valde : * sed tu, Dómine, úsquequo?	And my soul is troubled exceedingly: but you, O Lord, how long?
4  Convértere, Dómine, et éripe ánimam meam : * salvum me fac propter misericórdiam tuam.	Turn to me, O Lord, and deliver my soul: O save me for your mercy's sake.
5.  Quóniam non est in morte qui memor sit tui : * in inférno autem quis confitébitur tibi?	For there is no one in death that is mindful of you: and who shall confess to you in hell?
6  Laborávi in gémitu meo, lavábo per síngulas noctes lectum meum : * lácrimis meis stratum meum rigábo.	I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears
7  Turbátus est a furóre óculus meus : * inveterávi inter omnes inimícos meos.	My eye is troubled through indignation: I have grown old amongst all my enemies.
8  Discédite a me, omnes, qui operámini iniquitátem : *  quóniam exaudívit Dóminus vocem fletus mei.	Depart from me, all you workers of iniquity: for the Lord has heard the voice of my weeping.
9  Exaudívit Dóminus deprecatiónem meam, *  Dóminus oratiónem meam suscépit.	The Lord has heard my supplication: the Lord has received my prayer.
10  Erubéscant, et conturbéntur veheménter omnes inimíci mei : * convertántur et erubéscant valde velóciter.	Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

And the next set of notes can be found here.

**Reposted from Australia Incognita blog