David singularly moved in heart and tongue, 3. prophesieth Christ's excellency, endowing his Church with most worthy dowries. 11. by way of exhortation foreshewing her internal and external beauty. 17. with perpetual succession of Pastors feeding the flock even to the world's end.Dauid singularly moued in hart and tongue, 3. prophecieth Christs excellencie, indowing his Church with most worthie dowries. 11. by way of exhortation forshewing her internal and external beautie. 17. with perpetual succession of Pastors feeding the flock euen to the worlds end.✦
Unto the end, for them, that shall be changed, to the sons of Core, for understanding, a Canticle for the beloved.Unto the end, for them, that shall be changed, to the sons of Core, for understanding, a Canticle for the beloved.Vnto the end, for them, that shal be changed, to the sonnes of Core, for vnderstanding, a Canticle for the beloued.In finem, pro iis qui commutabuntur. Filiis Core, ad intellectum. Canticum pro dilecto.
2My heart Douay: hath uttered a good word: I tell my works to the king. My tongue is the pen of a scribe, that Douay: writeth swiftly.My heart hath uttered a good word: I tell my works to the king. My tongue is the pen of a scribe, that writeth swiftly.MY hart hath vttered a good word: I tel my workes to the king. My tongue is the penne of a scribe, that writeth swiftly.Eructavit cor meum verbum bonum : dico ego opera mea regi. Lingua mea calamus scribæ velociter scribentis.
3speciosus: comely / handsome of beauty above the sons of men, grace is poured abroad in thy lips: therefore Douay: hath God blessed thee for ever.speciosus: comely / handsome of beauty above the sons of men, grace is poured abroad in thy lips: therefore hath God blessed thee for ever.lGoodly of beautie aboue the sonnes of men, grace is powred abrode in thy lippes: therfore hath God blessed thee for euer.Speciosus forma præ filiis hominum, diffusa est gratia in labiis tuis : propterea benedixit te Deus in æternum.
4Be girded with thy sword upon thy thigh, O most mighty.Be girded with thy sword upon thy thigh, O most mighty.Be mgirded with thy sword vpon thy thigh, ô most mightie.Accingere gladio tuo super femur tuum, potentissime.
5With thy beauty and fairness intende: bend thy aim / press forward, not plan to, proceed prosperously, and reign, Because of truth, and mildness, and justice: and thy right hand shall deducet: lead / guide thee marvellously.With thy beauty and fairness intende: bend thy aim / press forward, not plan to, proceed prosperously, and reign, Because of truth, and mildness, and justice: and thy right hand shall deducet: lead / guide thee marvellously.With thy beautie and fayrnesse intend, procede prosperously, and reigne, Because of truth, and mildenesse, and iustice: and thy right hand shal conduct thee meruelously.Specie tua et pulchritudine tua intende, prospere procede, et regna, propter veritatem, et mansuetudinem, et justitiam ; et deducet te mirabiliter dextera tua.
6Thy sharp arrows, the peoples underneath thee shall fall into the hearts of the king's enemies.Thy sharp arrows, the peoples underneath thee shall fall into the hearts of the king's enemies.Thy sharpe arrowes, the peoples vnderneth thee shal fal into the hartes of the kings enemies.Sagittæ tuæ acutæ : populi sub te cadent, in corda inimicorum regis.
7Thy seat O God for ever and ever: a rod of direction the rod of thy kingdom.Thy seat O God for ever and ever: a rod of direction the rod of thy kingdom.Thy seate ô God wfor euer and euer: a rod of direction the rod of thy kingdom.Sedes tua, Deus, in sæculum sæculi ; virga directionis virga regni tui.¶
8Thou hast loved justice, and hast hated iniquity: therefore God, thy God, Douay: hath anointed thee with the oil of gladness above thy fellows.Thou hast loved justice, and hast hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.Thou hast loued iustice, and hast hated iniquitie: therfore God, thy God, hath annoynted thee with the oile of gladnes aboue thy felowes.Dilexisti justitiam, et odisti iniquitatem ; propterea unxit te Deus, Deus tuus, oleo lætitiæ, præ consortibus tuis.
9Myrrh, and Aloes, and Cassia from thy garments,Myrrh, and Aloes, and Cassia from thy garments,Myrrhe, and Aloes, and Cassia from thy garmentes,Myrrha, et gutta, et casia a vestimentis tuis, a domibus eburneis ; ex quibus delectaverunt te
10from houses of ivory; out of the which the daughter of kings have delighted thee in thy honour.from houses of ivory; out of the which the daughter of kings have delighted thee in thy honour.from houses of yuorie; out of the which the daughter of kinges haue delighted thee in thy honour.filiæ regum in honore tuo. Astitit regina a dextris tuis in vestitu deaurato, circumdata varietate.
11The Queen stood on thy right hand in golden raiment: circumdata: encircled / surrounded with varietate: embroidered many-coloured work, not an assortment. Hear daughter, and see, and incline thine ear: and forget thy people, and the house of thy father.The Queen stood on thy right hand in golden raiment: circumdata: encircled / surrounded with varietate: embroidered many-coloured work, not an assortment. Hear daughter, and see, and incline thine ear: and forget thy people, and the house of thy father.The Queene stood on thy right hand in golden rayment: compassed with varietie. Heare daughter, and see, and incline thyne eare: and forget thy people, and the house of thy father.Audi, filia, et vide, et inclina aurem tuam ; et obliviscere populum tuum, et domum patris tui.
12And the king will covet thy beauty: because he is the Lord thy God, and they shall adore him.And the king will covet thy beauty: because he is the Lord thy God, and they shall adore him.And the king wil couet thy beautie: because he is the Lord thy God, and they shal adore him.Et concupiscet rex decorem tuum, quoniam ipse est Dominus Deus tuus, et adorabunt eum.
13And the daughters of Tyre with gifts, all the rich of the people shall beseech thy countenance.And the daughters of Tyre with gifts, all the rich of the people shall beseech thy countenance.And the daughters nof Tyre with giftes, al the rich of the people shal besech thy countenance.Et filiæ Tyri in muneribus vultum tuum deprecabuntur ; omnes divites plebis.
14All the glory of that daughter of the king is within, in borders of goldAll the glory of that daughter of the king is within, in borders of goldAl the glorie of that daughter of the king is within, in borders of goldOmnis gloria ejus filiæ regis ab intus, in fimbriis aureis,
15clothed round about with varieties. Virgins shall be brought to the king after her: her neighbours shall be brought to thee.clothed round about with varieties. Virgins shall be brought to the king after her: her neighbours shall be brought to thee.clothed round about with varieties. Virgins shal be brought to the king after her: her neighbours shal be brought to thee.circumamicta varietatibus. Adducentur regi virgines post eam ; proximæ ejus afferentur tibi.
16They shall be brought in joy and exultation: they shall be brought into the temple of the king.They shall be brought in joy and exultation: they shall be brought into the temple of the king.They shal be brought in ioy and exultation: they shal be brought into the temple of the king.Afferentur in lætitia et exsultatione ; adducentur in templum regis.¶
17For thy fathers there are born sons to thee: thou shalt make them princes over all the earth.For thy fathers there are born sons to thee: thou shalt make them princes over all the earth.For sthy fathers there are borne sonnes to thee: thou shalt make them princes ouer al the earth.Pro patribus tuis nati sunt tibi filii ; constitues eos principes super omnem terram.¶
18They shall be mindful of thy name in all generation and generation. Therefore shall peoples confitebuntur: acknowledge with praise / give thanks, not admit fault to thee for ever: and for ever and ever.They shall be mindful of thy name in all generation and generation. Therefore shall peoples confitebuntur: acknowledge with praise / give thanks, not admit fault to thee for ever: and for ever and ever.They shal tbe mindeful of thy name in al generation and generation. Therfore shal vpeoples confesse to thee for euer: and for euer and euer.Memores erunt nominis tui in omni generatione et generationem : propterea populi confitebuntur tibi in æternum, et in sæculum sæculi.
Annotationsfrom the original 1609 Douay Old Testament
7Thy seat O God for ever and ever. Seeing S. Paul (Heb. 1. v. 8.) affirmeth expressly that these words are spoken of the Son of God, Christ our Saviour, and thereby proveth his excellency above Angels: John Calvin is wonderful bold to avouch that in the simple and proper sense, David spake of his son Salomon, and the daughter of Pharao, as if that were the literal sense, and S. Paul only expounded it mystically. But first the solemn preface in the two first verses importeth far greater things, than agree to any terrestrial king. Secondly, this excellent beauty described (v. 3.) above the sons of men, can not be verified of Salomon, for Absalom (2. Reg. 14. v. 25.) and Adonias were also very beautiful. (3. Reg. 1. v. 6.) As for Salomon's wisdom, or other virtues, he persevered not therein, and so he was not blessed for ever. Thirdly, the prophet here calleth the person of whom, and to whom he speaketh, God. v 7 & 11. Fourthly, not only the ancient Fathers, and Doctors of the Church, but also the Hebrew Rabbins, and the Chaldee paraphrasis, expound this Psalm literally of the promised Messias, and his kingdom the Church.Thy seate ô God for euer and euer. Seing S. Paul (Heb. 1. v. 8.) affirmeth expresly that these wordes are spoken of the Sonne of God, Christ our Sauiour, and therby proueth his excellencie aboue Angels: Iohn Caluin is wonderful bold to auouch that in the simple & proper sense, Dauid spake of his sonne Salomon, and the daughter of Pharao, as if that were the literal sense, and S. Paul only expounded it mystically. But first the solemne preface in the two first verses importeth farre greater thinges, then agree to anie terrestrial king. Secondly, this excelent beautie described (v. 3.) aboue the sonnes of men, can not be verified of Salomon, for Absalom (2. Reg. 14. v. 25.) and Adonias were also very beautiful. (3. Reg. 1. v. 6.) As for Salomons wisdom, or other vertues, he perseuered not therin, and so he was not blessed for euer. Thirdly, the prophet here calleth the person of whom, and to whom he speaketh, God. v 7 & 11. Fourtly, not only the ancient Fathers, and Doctors of the Church, but also the Hebrew Rabbins, and the Chaldee paraphrasis, expound this Psalme literally of the promised Messias, and his kingdom the Church.
16They shall be brought into the temple of the king. The temple of the king, saith S. Augustin, is the Church, the temple of the king is in unity, the temple of the king is not ruinous, not cut in sunder, not divided: the joining of living stones is charity. Nothing is more evident. Attend now the very temple of the king, for from thence he speaketh, because of the unity spread in the round earth. For those that would be virgins (faithful souls) unless they be brought into the temple of the king (the Catholic Church) they can not please the bridegroom.They shal be brought into the temple of the king. The temple of the king, saith S. Augustin, is the Church, the temple of the king is in vnity, the temple of the king is not ruinous, not cut insunder, not diuided: the ioyning of liuing stones is charitie. Nothing is more euident. Attend now the verie temple of the king, for from thence he speaketh, because of the vnitie spread in the round earth. For those that vvould be virgins (faithful soules) vnles they be brought into the temple of the king (the Catholique Church) they can not please the bridgrome.
17For thy fathers there are born sons to thee. The Apostles begot thee (O Christian Church) they were sent, they preached, they are the fathers. But could they be always corporally with us? Could any of them tarry here till this time? could they tarry to the time yet to come? But was therefore the Church least desolate by their departure? God forbid. For thy fathers, sons are born to thee. What is this for thy fathers, sons are born to thee? The Apostles were sent fathers, in place of the Apostles sons are born to thee; Bishops are appointed. For whence were the Bishops born, that are at this day through the world? the Church herself calleth them fathers, she begat them, and appointed them in the seats of the fathers. Do not therefore think thyself desolate (O Christian Church) because thou seest not Peter, seest not Paul: for thou seest not them by whom thou wast born, but of thine issue fatherhood is sprung to thee. For thy fathers, sons are born to thee, thou shalt make them princes over all the earth. This is the Catholic Church. Her children are made princes over all the earth: her sons are constituted for fathers. Let them acknowledge this that are cut off: let them come to the unity, be they brought into the temple of the king. Thus S. Augustin.For thy fathers there are borne sonnes to thee. The Apostles begotte thee (ô Christian Church) they were sent, they preached, they are the fathers. But could they be alwaies corporally with vs? Could anie of them tarie here til this time? could they tarie to the time yet to come? But vvas therfore the Church least desolate by their departure? God forbid. For thy fathers, sonnes are borne to thee. VVhat is this for thy fathers, sonnes are borne to thee? The Apostles were sent fathers, in place of the Apostles sonnes are borne to thee; Byshops are appointed. For whence were the Bishops borne, that are at this day through the vvorld? the Church herselfe calleth them fathers, she begate them, and appointed them in the seates of the fathers. Do not therfore thinke thy self desolate (o christian Church) because thou seest not Peter, seest not Paul: for thou seest not them by vvhom thou wast borne, but of thyne issue fatherhood is sprong to thee. For thy fathers, sonnes are borne to thee, thou shalt make them princes ouer al the earth. This is the Catholique Church. Her children are made princes ouer al the earth: her sonnes are constituted for fathers. Let them acknowlege this that are cut of: let them come to the vnitie, be they brought into the temple of the king. Thus S. Augustin.
The reading text follows the 1582 first edition. Also available: Plantin Louvain (Latin).