Metrical Psalm 9 and 10 in Doric

Psaulm Nine.

[For the Chief Musician. To the tune of “The Death of the Son.” A Psalm of David.]*a

I’ll praise Ye, O LORD, wi aa ma hert;

Yer wonders aa proclaim,

In You be gled an jump for joy!

Maist High, I’ll sing Yer Name!


Fan faes are turnit back, they faa,

Destroyit in Yer sicht,

For Ye gie judgment just. Ye sit

Enthronit, judgin richt.


Ye check’t e heathen, wicked fowk!

Ye drave them aff ti dee,

Erase’t their names for aye, ti be

Nae mair in memory!


O Enemy, destructions hae

But socht their ain demise!

Yon cities ye cast doon, their fame’s

Noo vanish’t fae men’s eyes.


The LORD will aye endure.  Ti judge

His throne is plantit square.

In richteousness, He’ll rule the warld

And judge the nations fair!


The wounded fowk will find, in Him,

A high touer far they’ll rest.

He’ll be a refuge for yon times

Fan fowk feel sair-oppress’t.


And them that ken Yer name will hie

Tae pit their trust in You;

For you, O Lord, will ne’er cast aff

The fowk that seek Ye true.


Sing tunefu’ psalms unti the LORD

Fae dwells on Zion’s hill,

An boldly tell, ti aa the fowk,

The workins o His will!


For He remembers them richt weel,

Fan sikkin crimes of bleed,

He’ll nae forget the eldritch cry

O hummle fowk in need.


Bow doon ti gie me grace, O LORD

An see ma misery.

Ma haters drive me doon ti Daith;

Ye, fae its gates, lift me!


Sae micht I tell oot aa yer praise,

An dunce a hielan fling!

In Zion’s Dother’s gates I’ll birl,

An Yer Salvation sing!


The heathen fowk hae sunk intill

The deidly pit they diggit;

Their fit’s teen in the hidden net

The ene thair ain sels biggit!


The LORD is kent throw judgments that

Express His just demands:

The wicked man is snare’t by deeds,

The foul works o his hands!  Higgaion*b Selah.*c


The wicked fowk shall be turn’t back,

An sent doon inti Hell!

Aa nations that forget their God

Will share that judgment fell.


For he that’s destitute is nae

Forgotten endlessly.

Nor is the needy’s cord o hope

Undean eternally.


Arise, LORD!  Dinna let man win!

Be judged, yon heathens, then,

Afore Yer face, that they may fear

An ken they are but men. Selah


2017, 2019 Bruce Gardner.


*a  The word for Chief Musician is related to a word meaning “glitter from afar.! It is very tempting to translate it Star Musician! The tune, “The Death of the Son,” is evocative for Christians, as for Jews, remembering David’s son, Absalom: 2nd Samuel ch. 18, v,32-33.

*b The psalms may have been part of rituals and enactments in the Temple. Nobody is enturely sure what such phrases mean. If related to ritual drama, I suggest higgaion (a term based on the idea of “murmuring”) is possibly a break for prayer, or meditation.

*c Selah is often thought to mark a break between portions of psalms. In that case, we ask, why is a Selah also at the end of Psalm 9? Answer: Psalms 9 and 10 may be linked, as is shown by similar ideas, so Selah may be intended as a break between the psalms. (In the Greek translation of the Old Testament, interestingly, Psalms 9 and 10 are one psalm.)



Psaulm Ten

Fit wey, LORD, dea ye stand sae far

And hide in times o fear?

The evil men, their heids held high,

Fair persecute the peer.


Let them be catchit in the schemes

Their evil minds hae set,

For wicked men will proodly blaw

O aa their herts wad get.


An then they bless the greedy man,

Fa covets siller great.

Though surely they maun ken that sic

Ye, LORD, abominate.


The man fa’s nose is in the air

Will nae seek God at aa:

In aa his smairt mischievousness

God figures nae ava!


His weys are convolutit-kind.

Aye prood, like he’s exempt

Fa aa Yer justice. At his faes,

He sneists*a in prood contempt.


In his ain hert, he’s tauld himsel,

“I’ll nivver muivit be!

I, throw aa generations, will

Jink past adversity!”


His mou’s pang-fu o sweirin words

O fraud an swickery,

An in anaith ‘is sleekit tongue,

Bides hairm an vanity.


He sits an lurks in village yairds,

He hides in ambushments:

He kills the wyteless, cloaks his eyes

Tae hairm peer innocents.


Like desert thief, he lurks, or lion

That in its den lies set,

Ti catch the peer; he grips him fast

An pulls him in his net!


Sae lowly dis he courie doon,

As low as low can get,

But, ‘naith his mony, strang-like claws,

Doon fa the unfortunate!


He’s boastit, syne, in his ain hert,

That God has clear forgot!

“He hides his face! He nivver will

See fit a path I plot!”


Rise up, O LORD, Ye God o strength!

Lift up Yer michty hand!

Forget Ye nocht the peerest fowk,

The hummlest in the Land!


Fit wey is’t that the wicked man

Despises God at will?

Because he blaws in his ain hert:

“Ye’ll tak nae note o ill!”


Ye saw it! Notit pain and grief

Yer hand will answer gie!

Ti you, the peer man yields himsel!

Ye shield the orphan tee!


The airm brak o the wicked man!

Likewise, the evil ene!

Trace wickedness back tae its source,

Until Ye can find nene!


Jehovah*b is the King for aye,

Unti eternity;

The heathen fowk are rooted oot

O His Land, utterly!


Ti longings o the lowly fowk,

LORD, surely Ye’ve paid heed;

Ye’ll firm their herts ti be upricht,

An turn ti hear them plead.


An justly rule the lonely enes,

An them that fowk oppress,

Sae they that are but mortal men,

Can cause nae mair distress.


2017, 2019 Bruce Gardner



*a sneists – show contempt for

*b “Jehovah” – the name of God is only conventionally so in English and Spanish. In fact, the name is just four letters, YHVH, a sacred name that no-one really knows how to say.

The Ancient Jews were so afraid someone would pronounce it, they put the vowels for another word, A:donai (LORD) between the consonants of the sacred name: JeHoVaH. Later, people came along who thought that was actually how it was said. As a result, the name we often apply (usefully) to God is a word that, strictly-speaking, never existed. To this day, no-one knows how it was pronounced. Conventionally, scholars say Yahweh, but this is just a guess and a name to use for convenience. It remains a sacred mystery.


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