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 hymn of one of those troublous days. The ancient church, even prior to the time of Gregory (Constitutiones Apostolicae, ii. 59), had chosen it for its evening hymn, just as it had chosen Psa 63:1-11 for its morning hymn. Just as Psa 63:1-11 was called ὁ ὀρθρινός (ibid. 8:37), so this Psalm, as being the Vesper Psalm, was called ὁ ἐπιλύχνιος (vid., 8:35).

Verses 1-2
The very beginning of Psa 141:1-10 is more after the manner of David than really Davidic; for instead of haste thee to me, David always says, haste thee for my help, Psa 22:20; 38:23; Psa 40:14. The לך that is added to בּקראי (as in Psa 4:2) is to be explained, as in Psa 57:3 : when I call to Thee, i.e., when I call Thee, who art now far from me, to me. The general cry for help is followed in Psa 141:2 by a petition for the answering of his prayer. Luther has given an excellent rendering: Let my prayer avail to Thee as an offering of incense; the lifting up of my hands, as an evening sacrifice (Mein Gebet müsse fur dir tügen wie ein Reuchopffer, Meine Hende auffheben, wie ein Abendopffer). תּכּון is the ''fut. Niph. of כּוּן, and signifies properly to be set up, and to be established, or reflexive: to place and arrange or prepare one's self, Amo 4:12; then to continue, e.g., Psa 101:7; therefore, either let it place itself, let it appear, sistat se'', or better: let it stand, continue, i.e., let my prayer find acceptance, recognition with Thee קטרת, and the lifting up of my hands מנחת־ערב. Expositors say that this in both instances is the comparatio decurtata, as in Psa 11:1 and elsewhere: as an incense-offering, as an evening mincha. But the poet purposely omits the כּ of the comparison. He wishes that God may be pleased to regard his prayer as sweet-smelling smoke or as incense, just as this was added to the azcara of the meal-offering, and gave it, in its ascending perfume, the direction upward to God, and that He may be pleased to regard the