King David by his own example being delivered from danger, exhorteth all men to render thanks for God's benefits. 12. shewing wherein justice consisteth, 16. and God's special providence towards the just.King Dauid by his owne example being deliuered from danger, exhorteth al men to render thankes for Gods benefites. 12. shewing wherin iustice consisteth, 16. and Gods special prouidence towards the iust.✦
To David, when he changed his countenance before Abimelech, and he dismissed him, and he went away. (1. Reg. 21.)To David, when he changed his countenance before Abimelech, and he dismissed him, and he went away. (1. Reg. 21.)To Dauid, when he changed his countenance before aAbimelech, and he dismist him, and he went away. (1. Reg. 21.)Davidi, cum immutavit vultum suum coram Achimelech, et dimisit eum, et abiit.¶
2I will bless our Lord at all time: his praise always in my mouth.I will bless our Lord at all time: his praise always in my mouth.I bWIL blesse our Lord at cal time: his prayse alwayes in my mouth.Benedicam Dominum in omni tempore ; semper laus ejus in ore meo.
3In our Lord my soul shall be praised: let the mansueti: the meek hear, and rejoice.In our Lord my soul shall be praised: let the mansueti: the meek hear, and rejoice.In our Lord dmy soule shal be praised: let the milde heare, and reioyce.In Domino laudabitur anima mea : audiant mansueti, et lætentur.
4Magnify ye our Lord with me: and let us exalt his name for ever.Magnify ye our Lord with me: and let us exalt his name for ever.Magnifie ye our Lord with me: and let vs exalt his name for euer.Magnificate Dominum mecum, et exaltemus nomen ejus in idipsum.
5I have sought out our Lord, and he Douay: hath heard me: and from all my tribulations he Douay: hath delivered me.I have sought out our Lord, and he hath heard me: and from all my tribulations he hath delivered me.I haue sought out our Lord, and he hath heard me: and from al my tribulations he hath deliuered me.Exquisivi Dominum, et exaudivit me ; et ex omnibus tribulationibus meis eripuit me.
6Come ye to him, and be illuminated: and your faces shall not be confounded.Come ye to him, and be illuminated: and your faces shall not be confounded.Come ye to him, and be illuminated: and your faces shal not be confounded.Accedite ad eum, et illuminamini ; et facies vestræ non confundentur.
7This poor man Douay: hath cried, and our Lord Douay: hath heard him: and from all his tribulations he Douay: hath saved him.This poor man hath cried, and our Lord hath heard him: and from all his tribulations he hath saved him.This epoore man hath cried, and our Lord hath heard him: and from al his tribulations he hath saued him.Iste pauper clamavit, et Dominus exaudivit eum, et de omnibus tribulationibus ejus salvavit eum.
8The Angel of our Lord shall put in himself about them that fear him: and shall deliver them.The Angel of our Lord shall put in himself about them that fear him: and shall deliver them.The fAngel of our Lord shal put in him selfe about them that feare him: and shal deliuer them.Immittet angelus Domini in circuitu timentium eum, et eripiet eos.
9Taste ye, and see that our Lord is sweet: blessed is the man, that Douay: hopeth in him.Taste ye, and see that our Lord is sweet: blessed is the man, that hopeth in him.Tast ye, and see that our Lord is sweete: blessed is the man, that hopeth in him.Gustate et videte quoniam suavis est Dominus ; beatus vir qui sperat in eo.
10Fear ye our Lord all ye his saints: because there is no lack to them that fear him.Fear ye our Lord all ye his saints: because there is no lack to them that fear him.Feare gye our Lord al ye his sainctes: because there is no lacke to them that feare him.Timete Dominum, omnes sancti ejus, quoniam non est inopia timentibus eum.
11The rich have eguerunt: lacked, been in need; not desired, and have been hungry: but they that seek after our Lord shall not be diminished of any good.The rich have eguerunt: lacked, been in need; not desired, and have been hungry: but they that seek after our Lord shall not be diminished of any good.The hrich haue wanted, and haue bene hungrie: but they that seeke after our Lord shal not be diminished of any good.Divites eguerunt, et esurierunt ; inquirentes autem Dominum non minuentur omni bono.
12Come children, hear me: I will teach you the fear of our Lord.Come children, hear me: I will teach you the fear of our Lord.Come children, heare me: I wil teach you the feare of our Lord.Venite, filii ; audite me : timorem Domini docebo vos.
13Who is the man that will have life: Douay: loveth to see good days.Who is the man that will have life: loveth to see good days.Who is the man ithat wil haue life: loueth to see good daies.Quis est homo qui vult vitam ; diligit dies videre bonos ?
14Stay thy tongue from evil: and thy lips that they speak not guile.Stay thy tongue from evil: and thy lips that they speak not guile.Stay thy tongue from euil: and thy lippes that they speake not guile.Prohibe linguam tuam a malo, et labia tua ne loquantur dolum.
15Turn away from evil, and do good: seek after peace, and pursue it.Turn away from evil, and do good: seek after peace, and pursue it.Turne away from euil, and do good: seeke after peace, and pursewe it.Diverte a malo, et fac bonum ; inquire pacem, et persequere eam.
16The eyes of our Lord upon the just: and his ears unto their prayers.The eyes of our Lord upon the just: and his ears unto their prayers.The eies of our Lord vpon the iust: and his eares vnto their prayers.Oculi Domini super justos, et aures ejus in preces eorum.
17But the countenance of our Lord is upon them that do evil things: to destroy their memory out of the earth.But the countenance of our Lord is upon them that do evil things: to destroy their memory out of the earth.But the kcountenance of our Lord is vpon them that doe euil things: to destroy their memorie out of the earth.Vultus autem Domini super facientes mala, ut perdat de terra memoriam eorum.
18The just have cried, and our Lord Douay: hath heard them: and out of all their tribulations he Douay: hath delivered them.The just have cried, and our Lord hath heard them: and out of all their tribulations he hath delivered them.The iust haue cried, and our Lord hath heard them: and out of al their tribulations he hath deliuered them.Clamaverunt justi, et Dominus exaudivit eos ; et ex omnibus tribulationibus eorum liberavit eos.
19Our Lord is nigh to them, that are of a contrite heart: and the humble of spirit he will save.Our Lord is nigh to them, that are of a contrite heart: and the humble of spirit he will save.Our Lord is nigh to them, that are of a contrite hart: and the humble of spirit he wil saue.Juxta est Dominus iis qui tribulato sunt corde, et humiles spiritu salvabit.
20Many are the tribulations of the just: and out of all these our Lord will deliver them.Many are the tribulations of the just: and out of all these our Lord will deliver them.Manie are the tribulations of the iust: and out of al these our Lord wil deliuer them.Multæ tribulationes justorum ; et de omnibus his liberabit eos Dominus.
21Our Lord Douay: keepeth all their bones: there shall not one of them be broken.Our Lord keepeth all their bones: there shall not one of them be broken.Our Lord keepeth al their lbones: there shal not one of them be broken.Custodit Dominus omnia ossa eorum : unum ex his non conteretur.
22The death of sinners is very pessima: evil, wretched; not sick: and they that hate the just shall delinquent: transgress, come to ruin; not insult, affront.The death of sinners is very pessima: evil, wretched; not sick: and they that hate the just shall delinquent: transgress, come to ruin; not insult, affront.The death of sinners is verie il: and they that hate the iust mshal offend.Mors peccatorum pessima ; et qui oderunt justum delinquent.
23Our Lord will redeem the souls of his servants: and all that hope in him shall not offend.Our Lord will redeem the souls of his servants: and all that hope in him shall not offend.Our Lord wil redeme the soules of his seruantes: and al that hope in him nshal not offend.Redimet Dominus animas servorum suorum, et non delinquent omnes qui sperant in eo.
Annotationsfrom the original 1609 Douay Old Testament
1He changed his countenance. S. Augustine by holy David's changing of his countenance, and by changing the king of Geth his name, who in the book of kings (where the history is recorded) is called Achis, and here Abimelech, gathereth that here is an hidden, and great Mystery. Which he explicateth partly by interpretation of the Hebrew names, but more especially by David's changing of his countenance, which prefigured Christ, eternal God becoming also man, and so making great changes in the world. For as David killed Goliath, and for his good act got envy, so Christ killing the devil, and humility in Christ's members killing pride, are persecuted by the wicked. For Christ was both to the ruin, and Resurrection of many. He changed Sacrifice and Priesthood. The Jews had sacrifice according to the order of Aaron, in victims of cattle, and this was in mystery. For there was not then the Sacrifice of the body and blood of our Lord: which the faithful, and those that have read the Gospel do know, which Sacrifice is now spread in all the round earth. A little after: the Sacrifice of Aaron is taken away, and the Sacrifice according to the order of Melchisedech began to be. He therefore, I know not who, changed his countenance, Let it not be, I know not who, for our Lord Jesus Christ is known. He would have our health to be in his body and blood. From whence did he commend his body and blood? from his humility. For unless he were humble, he would neither be eaten nor drunk. Behold his highness: In the beginning was the word, and the word was with God, and God the word. Lo the everlasting meat, and Angels eat it, supernal powers eat it, celestial spirits eat it, and they eat, and are fatted, and the thing remaineth whole, which satiateth and rejoiceth them. How then hath the wisdom of God fed us with the same bread, the word was made flesh and dwelt in us: It were too long to recite this great Doctor's whole discourse. He further sheweth that Christ dismissed the Jews, and went from them to the Gentiles. Thou seekest now Christ (saith he) among the Jews, and findest him not: because he hath changed his countenance. For they sticking to the sacrifice according to the order of Aaron, held not the Sacrifice according to the order of Melchisedech, and have lost Christ: and the Gentiles have begun to have him. Again this holy father willeth us to remember the Gospel: When our Lord Jesus Christ spake of his body, he said: Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you: because he had changed his countenance, this seemed as fury, and madness unto them, to give his flesh to be eaten of men, and his blood to be drunken, therefore David was reputed mad before Achis, when he said: you have brought this mad man unto me. Doth it not seem madness: Eat ye my flesh, and drink my blood? He seemed to be mad, thus S. Augustine. Never imagining the figurative interpretation of our new Sacramentaries: who say Christ gave no more but a figure of his body and blood, for then it had been easily understood by the Capharnaites, and no such contradiction, nor murmuring had happened. Yet S. Augustine saith more plainly, if more plain may be. Christ carried himself in his own hands. And how this can be done (brethren) in man, who can understand? For who is carried in his own hands? A man may be carried in the hands of others, no man is carried in his own hands. We find not how it can be understood in David, according to the letter: but in Christ we find it. For Christ was carried in his own hands, when giving his very body, he said: This is my body. for he carried his body in his own hands.He changed his countenance. S. Augustin by holie Dauids changing of his countenance, and by changing the king of Geth his name, who in the booke of kinges (where the historie is recorded) is called Achis, and here Abimelech, gethereth that here is an hidden, and great Mysterie. VVhich he explicateth partly by interpretation of the Hebrew names, but more especially by Dauids changing of his countenance, which prefigured Christ, eternal God becoming also man, and so making great changes in the world. For as Dauid killed Goliath, and for his good act gotte enuie, so Christ killing the diuel, and humilitie in Christs mébers killing pride, are persecuted by the wicked For Christ was both to the ruine, and Resurrection of manie. He changed Sacrifice and Priesthood. The Iewes had sacrifice according to the order of Aaron, in victims of cattle, and this was in mysterie. For there was not then the Sacrifice of the bodie and bloud of our Lord: which the faithful, and those that haue read the Gospel do know, which Sacrifice is now spread in al the round earth. A litle after: the Sacrifice of Aaron is taken away, and the Sacrifice according to the order of Melchisedech begane to be. He therfore, I know not who, changed his countenance, Let it not be, I know not who, for our Lord Iesus Christ is knowen. He would haue our health to be in his bodie and bloud. From whence did he commend his bodie and bloud? from his humilitie. For vnles he were humble, he would neither be eaten nor druncke. Behold his highnes: In the beginning was the word, and the word was with God, and God the word. Loe the euerlasting meate, and Angels eate it, supernal powres eate it, celestial spirites eate it, and they eate, and are fatted, and the thing remaineth whole, which satiateth and reioyceth them. How then hath the vvisdome of God fedde vs vvith the same bread, the word was made flesh and dwelt in vs: It were too long to recite this great Doctors vvhole discourse. He further sheweth that Christ dismissed the Iewes, and vvent from them to the Gentiles. Thou seekest novv Christ (saith he) among the Iewes, and findest him not: because he hath changed his countenance. For they sticking to the sacrifice according to the order of Aaron, held not the Sacrifice according to the order of Melchisedech, and haue lost Christ: and the Gentiles haue begunne to haue him. Againe this holie father vvilleth vs to remember the Gospel: VVhen our Lord Iesus Christ spake of his bodie, he said: Vnles you eate the flesh of the Sonne of man, and drinke his bloud, you shal not haue life in you: because he had changed his countenance, this semed as furie, and madnes vnto them, to geue his flesh to be eaten of men, & his bloud to be drunkē, therfore Dauid vvas reputed madde before Achis, vvhen he said: you haue brought this madde man vnto me. Doth it not seme madnes: Eate ye my flesh, and drinke my bloud? He semed to be madde, thus S. Augustin. Neuer imagining the figuratiue interpretation of our nevv Sacramentaries: vvho say Christ gaue no more but a figure of his bodie & bloud, for then it had bene easily vnderstood by the Capharnaites, and no such contradiction, nor murmuring had happened. Yet S. Augustin saith more plainly, if more plaine may be. Christ caried himselfe in his ovvne handes. And hovv this can be done (bretheren) in man, vvho can vnderstand? For vvho is caried in his ovvne handes? A man may be caried in the handes of others, no man is caried in his owne handes. VVe find not hovv it can be vnderstood in Dauid, according to the letter: but in Christ vve find it. For Christ vvas caried in his ovvne handes, vvhen geuing his verie bodie, he said: This is my bodie. for he caried his bodie in his ovvne handes.
14. 15Stay thy tongue, etc. Both these verses, and frequent other places in the Psalms, shew plainly that justice consisteth not only in faith, but in abstaining from evil and doing good: yet requiring and presupposing true faith, without which no works are available to justice, nor to everlasting life.Stay thy tongue, &c. Both these verses, and frequent other places in the Psalmes, shevv plainly that iustice consisteth not only in faith, but in abstayning from euil and doing good: yet requiring and presupposing true faith, vvithout which no workes are auailable to iustice, nor to euerlasting life.
The reading text follows the 1582 first edition. Also available: Plantin Louvain (Latin).