Christ, by the mouth of David, declareth his future victory, and triumph over the world, 9. and death.Christ, by the mouth of Dauid, declareth his future victory, and triumph ouer the world, 9. and death.✦
The inscription of the title to David himself. PRESERVE me O Lord, because I have hoped in thee.The inscription of the title to David himself. PRESERVE me O Lord, because I have hoped in thee.The ainscription of the title bto Dauid him self. PRESERVE cme ô Lord, because I haue hoped in thee.Tituli inscriptio, ipsi David. Conserva me, Domine, quoniam speravi in te.
2I have said to our Lord: Thou art my God, because thou needest not my goods.I have said to our Lord: Thou art my God, because thou needest not my goods.I haue said to our Lord: Thou art my God, because thou dneedest not my goods.Dixi Domino : Deus meus es tu, quoniam bonorum meorum non eges.
3To the saints, that are in his land, he Douay: hath made all my wills marvelous in them.To the saints, that are in his land, he hath made all my wills marvelous in them.eTo the sainctes, that are in his land, he hath made al my willes meruelous in them.Sanctis qui sunt in terra ejus, mirificavit omnes voluntates meas in eis.¶
4Their infirmities were multiplied: afterward they made haste. I will not assemble their conventicula: their secret assemblies of blood: neither will I be mindful of their names by my lips.Their infirmities were multiplied: afterward they made haste. I will not assemble their conventicula: their secret assemblies of blood: neither will I be mindful of their names by my lips.Their infirmities were fmultiplied: afterward they gmade hast. I wil not assemble their hconuenticles of bloud: neither wil I be mindful of their inames by my lippes.Multiplicatæ sunt infirmitates eorum : postea acceleraverunt. Non congregabo conventicula eorum de sanguinibus, nec memor ero nominum eorum per labia mea.
5Our Lord the portion of mine inheritance, and of my cup: thou art he, that will restore mine inheritance unto me.Our Lord the portion of mine inheritance, and of my cup: thou art he, that will restore mine inheritance unto me.kOur Lord the portion of myne inheritance, and of my lcuppe: thou art he, that wil restore myne inheritance vnto me.Dominus pars hæreditatis meæ, et calicis mei : tu es qui restitues hæreditatem meam mihi.¶
6funes: measuring lines are fallen to me in goodly places: for mine inheritance is goodly unto me.funes: measuring lines are fallen to me in goodly places: for mine inheritance is goodly unto me.mCordes are fallen to me in goodly places: for nmine inheritance is goodlie vnto me.Funes ceciderunt mihi in præclaris ; etenim hæreditas mea præclara est mihi.
7I will bless our Lord, who Douay: hath given me understanding: moreover also even till night, my renes: reins have rebuked me.I will bless our Lord, who hath given me understanding: moreover also even till night, my renes: reins have rebuked me.I wil blesse our Lord, who hath ogeuen me vnderstanding: moreouer also euen til pnight, my qveines haue rebuked me.Benedicam Dominum qui tribuit mihi intellectum ; insuper et usque ad noctem increpuerunt me renes mei.
8I providebam: set ever before me our Lord in my sight always: because he is at my right hand, that I be not moved.I providebam: set ever before me our Lord in my sight always: because he is at my right hand, that I be not moved.I rforsaw our Lord in my sight alwaies: because he is sat my right hand, that I be not moued.Providebam Dominum in conspectu meo semper : quoniam a dextris est mihi, ne commovear.
9For this thing my heart Douay: hath been glad, and my tongue Douay: hath rejoiced: moreover also my flesh shall rest in hope.For this thing my heart hath been glad, and my tongue hath rejoiced: moreover also my flesh shall rest in hope.For this thing my hart hath beene glad, and my tongue hath reioyced: moreouer also my flesh shal rest in hope.Propter hoc lætatum est cor meum, et exsultavit lingua mea ; insuper et caro mea requiescet in spe.
10Because thou wilt not leave my soul in inferno: the limbo of the fathers: neither wilt give thy holy one to see corruption. Thou hast made the ways of life known to me, thou shalt make me full of joy with thy countenance: delectations on thy right hand, even to the end.Because thou wilt not leave my soul in inferno: the limbo of the fathers: neither wilt give thy holy one to see corruption. Thou hast made the ways of life known to me, thou shalt make me full of joy with thy countenance: delectations on thy right hand, even to the end.Because thou wilt not leaue my soule in thel: neither wilt geue vthy holie one to see corruption. Thou hast made wthe waies of life knowen to me, thou shalt make me ful of ioy with xthy countenance: delectations on thy right hand, euen to ythe end.Quoniam non derelinques animam meam in inferno, nec dabis sanctum tuum videre corruptionem. Notas mihi fecisti vias vitæ ; adimplebis me lætitia cum vultu tuo : delectationes in dextera tua usque in finem.
Annotationsfrom the original 1609 Douay Old Testament
5Our lord the portion of myn inheritance. Christ whom the Jews expected as an earthly conqueror, that should advance himself and them temporally in this world, was indeed, as the children and multitude called him, king of Israel. (John 12.) At which time (as also before) he exercised temporal Jurisdiction, in correcting abuses in the Temple (Matt. 21. John 2.) And when Pilate demanded of him, if he were a king (John 18. v. 37.) he answered: Thou sayest, that I am a king. For this I was born, and for this came I into the world, that I should give testimony to the truth. And though he answered withal, that his kingdom (to wit the possession, and use thereof) was not of this world, yet Pilate by God's providence, wrote the title, and would not alter it, JESUS of Nazareth King of the Jews. But Christ's chief inheritance, and reward of his merits is God himself, as here he professeth by his prophet David: which is also the only true and perfect inheritance of all Christ's servants, wherefore Clergy men more particularly profess the same, when they first enter into their spiritual state, addicting and dedicating themselves to serve God in Ecclesiastical function, not for temporal inheritance, but for a better lot, God himself, who is all Good, and most perfect goodness, true riches, and eternal inheritance. In which election of state to live and serve God in, every Clergy man saith: Our Lord is the portion of mine inheritance, and of my cup: Thou art he that will restore mine inheritance unto me. Man calleth it his inheritance, because he was created to serve God, and for his service to inherit God: which reward though he lost by sin, yet every one returning to God's service, and persevering therein, recovereth by Christ, new right and title to the same inheritance, performing their duties in their several vocations. Some travelling in the world, but not loving it: others sequestered from secular affairs, duly administering sacred offices, more peculiarly called Divine service.Our lord the portion of myn inheritance. Christ whom the Iewes expected as an earthlie conquerour, that should aduance himself and them temporally in this world, was in dede, as the children and multitude called him, king of Israel. (Ioan 12.) At which time (as also before) he exercised temporal Iurisdiction, in correcting abuses in the Temple (Mat. 21. Ioan. 2.) And when Pilate demanded of him, if he were a king (Ioan. 18. v. 37.) he answered: Thou saist, that I am a king. For this I was borne, and for this came I into the world, that I should geue testimonie to the truth. And though he answered withal, that his kingdom (to witte the possession, and vse therof) was not of this world, yet Pilate by Gods prouidence, writte the title, and would not alter it, IESVS of Nazareth King of the Iewes. But Christs chief inheritance, and reward of his merites is God himself, as here he professeth by his prophet Dauid: which is also the only true & perfect inheritance of al Christs seruates, vvherfore Clergy men more particularly professe the same, when they first enter into their spiritual state, addicting and dedicating them selues to serue God in Ecclesiastical function, not for temporal inheritance, but for a better lotte, God himself, who is al Good, and most perfect goodnes, true riches, and eternal inheritance. In which election of state to liue and serue God in, euerie Clergie man sayth: Our Lord is the portion of myn inheritance, and of my cuppe: Thou art he that vvil restore myn inheritance vnto me. Man calleth it his inheritance, because he was created to serue God, and for his seruice to inherite God: which reward though he lost by sinne, yet euerie one returning to Gods seruice, and perseuering therin, recouereth by Christ, new right and title to the same inheritance, performing their duties in their seueral vocations. Some traueling in the world, but not louing it: others sequestered from secular assayres, duly administring sacred offices, more peculiarly called Diuine seruice.
3Not leave my soul in hell. How Calvin and Beza sometimes corrupt this text, always pervert the sense, and most absurdly oppose themselves against all ancient holy Fathers, concerning the Article of Christ's descending in soul into that part of hell called Limbus patrum, is largely noted Gen 37. Act. 2. & 1. Pet 3. Only here we may not omit to advertise the reader, that some Bibles permitting the word hell to remain in the text, a latter Edition putteth grave, with this only note in the former place, that this is chiefly meant of Christ by whose Resurrection all his members have immortality. And Act 2. they repeat their new text by this paraphrasis: Thou shalt not leave me in the grave. Wresting that which pertaineth to the body, rising from the grave, to the soul, which was not at all in the grave, all the time the body lay there.Not leaue my soule in hel. How Caluin and Beza sometimes corrupt this text, alwayes peruert the sense, and most absurdly oppose them selues against al ancient holie Fathers, concerning the Article of Christs descending in soule into that part of hel called Limbus patrū, is largely noted Gen 37. Act. 2. & 1. Pet 3. Only here we may not omitte to aduertise the reader, that some Bibles permitting the word hel to remaine in the text, a latter Edition putteth graue, with this only note in the former place, that this is chiefly meant of Christ by whose Resurrection al his members haue immortality. And Act 2. they repete their new text by this paraphrasis: Thou shalt not leaue me in the graue. VVresting that which perteineth to the bodie, rising from the graue, to the soule, which was not at al in the graue, al the time the bodie lay there.
The reading text follows the 1582 first edition. Also available: Plantin Louvain (Latin).