King David in great sorrow for his sins of adultery and murder, most seriously prayeth God of his manifold mercies to remit and purge all his offences, and pains due for them. 12. to restore unto him the grace of the Holy Ghost, lost by his sins; 15. that he may teach others (as indeed his singular example may teach the whole world true penance) 19. contrition of heart, worthily to offer sacrifice, for the whole Church.King Dauid in great sorow for his sinnes of adulterie and murder, most seriously prayeth God of his manifold mercies to remitte and purge al his offences, and paines due for them. 12. to restore vnto him the grace of the Holie Ghost, lost by his sinnes; 15. that he may teach others (as in deede his singular example may teach the whole world true penance) 19. contrition of hart, worthely to offer sacrifice, for the whole Church.✦

Unto the end, a Psalm of David,Unto the end, a Psalm of David,Vnto ^athe end, a Psalme of Dauid,In finem. Psalmus David,

2when Nathan the Prophet came to him, after that he had sinned with Bethsabee. (2. Reg. 12.)when Nathan the Prophet came to him, after that he had sinned with Bethsabee. (2. Reg. 12.)when Nathan the Prophet came to him, after that he had sinned with Bethsabee. (2. Reg. 12.)cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.¶

3Have mercy on me O God, according to thy great mercy. And according to the multitude of thy , take away mine iniquity.Have mercy on me O God, according to thy great mercy. And according to the multitude of thy , take away mine iniquity.HAVE mercie on me ô God, ^baccording to thy great mercie. And according to ^cthe multitude of thy commiserations, take away myne iniquitie.Miserere mei, Deus, secundum magnam misericordiam tuam ; et secundum multitudinem miserationum tuarum, dele iniquitatem meam.

4Wash me more amply from mine iniquity: and cleanse me from my sin.Wash me more amply from mine iniquity: and cleanse me from my sin.Wash me more amply from mine iniquitie: & cleanse me from my sinne.Amplius lava me ab iniquitate mea, et a peccato meo munda me.

1609 marginO God thou hast forgiven me, and taken away my sins, as thy prophet hath told me (2. Reg. 12. v. 13.) but my soul so foully polluted, needeth yet more washing. cleanse also the dregs that remain, and all habits and inclinations to sin. So our Saviour afterwards taught. (John. 13. v. 10.) He that is washed needeth not saving to wash his feet (ill affections and relics of former sins) but is clean wholly.O God thou hast forgeuen me, and taken away my sinnes, as thy prophet hath told me (2. Reg. 12. v. 13.) but my soule so fouly polluted, nedeth yet more washing. e cleanse also the dregges that remaine, and al habites and inclinations to sinne. So our Sauiour afterwards taught. (Ioan. 13. v. 10.) He that is washed nedeth not sauing to wash his feete (il affections and reliques of former sinnes) but is cleane wholy.O God thou hast forgiven me, and taken away my sins, as thy prophet hath told me (2. Reg. 12. v. 13.) but my soul so foully polluted, needeth yet more washing. cleanse also the dregs that remain, and all habits and inclinations to sin. So our Saviour afterwards taught. (Ioan. 13. v. 10.) He that is washed needeth not saving to wash his feet (ill affections and relics of former sins) but is clean wholly.O God thou hast forgeuen me, and taken away my sinnes, as thy prophet hath told me (2. Reg. 12. v. 13.) but my soule so fouly polluted, nedeth yet more washing. e cleanse also the dregges that remaine, and al habites and inclinations to sinne. So our Sauiour afterwards taught. (Ioan. 13. v. 10.) He that is washed nedeth not sauing to wash his feete (il affections and reliques of former sinnes) but is cleane wholy.

5Because I do know mine iniquity: and my sin is before me always.Because I do know mine iniquity: and my sin is before me always.Because I do know myne iniquitie: and my sinne is before me alwaies.Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper.

6To thee only have I sinned, and have done evil before thee: that thou mayest be justified in thy words, and mayest overcome when thou art judged.To thee only have I sinned, and have done evil before thee: that thou mayest be justified in thy words, and mayest overcome when thou art judged.To thee ^honely haue I sinned, and haue done euil before thee: that thou mayst be iustified in thy words, and mayst ouercome when thou art iudged.Tibi soli peccavi, et malum coram te feci ; ut justificeris in sermonibus tuis, et vincas cum judicaris.

1609 marginPrincipally (for so this particle [only] here signifieth) the enormities of my sins consist, in that I have offended thy Divine Goodness and Majesty, the King of the worlds, immortal, invisible, only God, to whom is due all honour and glory for ever and ever. 1. Tim. 1. v. 17.Principally (for so this particle [only] here signifieth) the enormities of my sinnes consist, in that I haue offended thy Diuine Goodnes and Maiestie, the King of the worldes, immortal, inuisible, onlie God, to whom is due al honour and glorie for euer and euer. 1. Tim. 1. v. 17.Thou which hast promised forgiveness to all sinners that truly convert, shall herein be justified by receiving me again to grace: and overthrow thy calumniators, that judge wickedly of thy proceedings, as if either thy justice or mercy were perverted.Thou which hast promised forgeuenes to al sinners that truly conuert, shal herein be iustified by receiuing me againe to grace: k and ouerthrow thy calumniators, that iudge wickedly of thy proceedings, as if either thy iustice or mercie were peruerted.

7For behold I was conceived in iniquities: and my mother conceived me in sins.For behold I was conceived in iniquities: and my mother conceived me in sins.For behold I ^lwas conceiued in iniquities: & my mother conceiued me in sinnes.Ecce enim in iniquitatibus conceptus sum, et in peccatis concepit me mater mea.¶

8For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.For behold thou ^mhast loued truth: ⁿthe vncertaine, and hidden thinges of thy wisdome thou hast made manifest to me.Ecce enim veritatem dilexisti ; incerta et occulta sapientiæ tuæ manifestasti mihi.

1609 marginBesides thou hast also given me knowledge of true faith, and right doctrine, which thou ever lovest, and art accustomed to reduce, and direct such into the true way of penance.Besides thou hast also geuen me knowledge of true faith, and right doctrine, which thou euer louest, and art accustomed to reduce, and direct such into the true way of penance.yea thou hast moreover shewed to me things uncertain, or unknown to many others, given me the gift and spirit of prophecy, to know hidden mysteries, and to every one God giveth some particular benefits, which he loveth in him, and is ready of his part to confirm and maintain the same, that they be not lost.yea thou hast moreouer shewed to me thinges vncertaine, or vnknowen to manie others, geuen me the gift and spirit of prophecie, to know hidde mysteries, and to euerie one God geueth some particular benefites, which he loueth in him, and is ready of his part to confirme and maintaine the same, that they be not lost.

9Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.Thou shalt sprinkle me with hyssope, and I shal be clensed: thou shalt wash me, and I shal be made whiter then snow.Asperges me hyssopo, et mundabor ; lavabis me, et super nivem dealbabor.

1609 marginMost merciful Lord thou wilt (as I see in the spirit of prophecy) sprinkle me, and all men with thy blood, from the Cross, where they shall give thee vinegar about hyssop to drink. (John. 19.) by which washing I shall be clean from sin, and become in time pure, yea whiter than snow. A figure of this hyssop was observed in Moyses' Law. Num. 19. signifying the lively heat of Christ's infinite charity.Most merciful Lord thou wilt (as I see in the spirit of prophecie) sprinkle me, and al men with thy bloud, from the Crosse, where they shal geue thee vinegre about hyssoppe to drinke. (Ioan. 19.) p by which washing I shal be cleane from sinne, and become in time pure, yea whiter then snow. A figure of this hyssope was obserued in Moyses Law. Num. 19. signifying the liuelie heat of Christs infinite charitie.Most merciful Lord thou wilt (as I see in the spirit of prophecy) sprinkle me, and all men with thy blood, from the Cross, where they shall give thee vinegar about hyssop to drink. (Ioan. 19.) by which washing I shall be clean from sin, and become in time pure, yea whiter than snow. A figure of this hyssop was observed in Moyses' Law. Num. 19. signifying the lively heat of Christ's infinite charity.Most merciful Lord thou wilt (as I see in the spirit of prophecie) sprinkle me, and al men with thy bloud, from the Crosse, where they shal geue thee vinegre about hyssoppe to drinke. (Ioan. 19.) p by which washing I shal be cleane from sinne, and become in time pure, yea whiter then snow. A figure of this hyssope was obserued in Moyses Law. Num. 19. signifying the liuelie heat of Christs infinite charitie.

10To my hearing thou shalt give joy and gladness, and the bones humbled shall rejoice.To my hearing thou shalt give joy and gladness, and the bones humbled shall rejoice.To my hearing thou shalt geue ioy and gladnes, and the bones humbled shal reioyce.Auditui meo dabis gaudium et lætitiam, et exsultabunt ossa humiliata.

11Turn away thy face from my sins: and wipe away all mine iniquities.Turn away thy face from my sins: and wipe away all mine iniquities.^sTurne away thy face from my sinnes: and wipe away al mine iniquities.Averte faciem tuam a peccatis meis, et omnes iniquitates meas dele.

12Create a clean heart in me O God: and renew a right spirit in my .Create a clean heart in me O God: and renew a right spirit in my .Create a cleane hart in me ô God: and renew a right spirit in my bowels.Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis.

13Cast me not away from thy face: and thy Holy spirit take not from me.Cast me not away from thy face: and thy Holy spirit take not from me.Cast me not away from thy face: and thy Holie spirit ^wtake not from me.Ne projicias me a facie tua, et spiritum sanctum tuum ne auferas a me.

14Render unto me the joy of thy salvation? and confirm me with the spirit,Render unto me the joy of thy salvation? and confirm me with the spirit,Render vnto me the ioy of thy saluation? and confirme me with the principal spirit,Redde mihi lætitiam salutaris tui, et spiritu principali confirma me.

15I will teach the unjust thy ways: and the impious shall be converted to thee.I will teach the unjust thy ways: and the impious shall be converted to thee.I ^zwil teach the vniust thy waies: and the impious shal be conuerted to thee.Docebo iniquos vias tuas, et impii ad te convertentur.

16Deliver me from O God, the God of my salvation: and my tongue shall exult [for] thy justice.Deliver me from O God, the God of my salvation: and my tongue shall exult [for] thy justice.Deliuer me ^afrom bloudes ô God, the God of my saluation: and my tongue shal exult [for] thy iustice.Libera me de sanguinibus, Deus, Deus salutis meæ, et exsultabit lingua mea justitiam tuam.

17Lord, thou wilt open my lips: and my mouth shall shew forth thy praise.Lord, thou wilt open my lips: and my mouth shall shew forth thy praise.Lord, thou ^bwilt open my lippes: & my mouth shal shew forth thy prayse.Domine, labia mea aperies, et os meum annuntiabit laudem tuam.

18Because if thou wouldest have had sacrifice, I had verily given it: with thou wilt not be delighted.Because if thou wouldest have had sacrifice, I had verily given it: with thou wilt not be delighted.Because if thou wouldest haue had sacrifice, I had verily giuen it: with holocaustes thou wilt not be delighted.Quoniam si voluisses sacrificium, dedissem utique ; holocaustis non delectaberis.

19A sacrifice to God is an afflicted spirit: a contrite, and humbled heart, O God thou wilt not despise.A sacrifice to God is an afflicted spirit: a contrite, and humbled heart, O God thou wilt not despise.A sacrifice to God is ^ean afflicted spirit: a contrite, and humbled hart, ô God thou wilt not despise.Sacrificium Deo spiritus contribulatus ; cor contritum et humiliatum, Deus, non despicies.¶

20Deal favourably O Lord in thy good will with Sion: that the walls of Jerusalem may be built up.Deal favourably O Lord in thy good will with Sion: that the walls of Jerusalem may be built up.Deale fauorably ô Lord in thy good wil ^fwith Sion: that the walles of Ierusalem may be built vp.Benigne fac, Domine, in bona voluntate tua Sion, ut ædificentur muri Jerusalem.

21Then shalt thou accept sacrifice of justice, , and holocausts: then shall they lay calves upon thine altar.Then shalt thou accept sacrifice of justice, , and holocausts: then shall they lay calves upon thine altar.Then shalt thou accept sacrifice of iustice, oblations, & holocaustes: then shal they lay calues vpon thyne altar.Tunc acceptabis sacrificium justitiæ, oblationes et holocausta ; tunc imponent super altare tuum vitulos.

Annotationsfrom the original 1609 Douay Old Testament

2When Nathan came to David. As Nathan denouncing to David that our Lord had (upon his repentance and confession) taken away his sin, added nevertheless that because he had made the enemies of God to blaspheme, his son should die: so David knowing that more was required than only confession, for that the bond of satisfaction remained after his sins were remitted, persisted in penance, praying, lamenting, and beseeching God according to his great and manifold mercies, to take away his iniquity, albeit the prophet Nathan had now told him, that our Lord had taken away his sin, because there yet remained temporal pain due for the same. He prayeth also v. 4. that God will, wash him more amply, from his iniquity, and cleanse him from his sin. For albeit the guilt of mortal sin be washed and taken away, yet besides temporal punishment that is due, the soul that was so polluted, needeth to be washed, and cleansed from the evil habit, or proneness to fall again, gotten by the former custom, or delectation in sin.VVhen Nathan came to Dauid. As Nathan denouncing to Dauid that our Lord had (vpon his repentance and confession) taken away his sinne, added neuertheles that because he had made the enimies of God to blaspheme, his sonne should dye: so Dauid knowing that more was required then only confession, for that the bond of satisfaction remained after his sinnes were remitted, persisted in penance, praying, lamenting, and beseching God according to his great and manifold mercies, to take away his iniquitie, albeit the prophet Nathan had now told him, that our Lord had taken away his sinne, because there yet remained temporal paine due for the same. He prayeth also v. 4. that God wil, wash him more amply, from his iniquitie, and cleanse him from his sinne. For albeit the guilt of mortal sinne be washed and taken away, yet besides temporal punishment that is due, the soule that was so polluted, nedeth to be washed, and cleansed from the euil habite, or pronnes to fal againe, gotten by the former custome, or delectation in sinne.

Temporal punishment is due after remission of sins.Custom of sin maketh more proneness to fall again.

Temporal punishment is due after remission of sinnes.Custome of sinne maketh more pronnes to fal againe.

7I was conceived in iniquities. An other reason why sinners after remission of all mortal sins, need to be washed, and cleansed, is, because being born in original sin, after remission thereof, there remaineth concupiscence, that striveth against virtue, and inclineth to sin, from which we must pray, and labour to be more and more washed and cleansed.I VVas conceiued in iniquities. An other reason why sinners after remission of al mortal sinnes, neede to be washed, and cleansed, is, because being borne in original sinne, after remission therof, there remaneth concupiscence, that striueth against vertue, and inclineth to sinne, from which we must pray, and labour to be more and more washed and cleansed.

Concupiscence remaineth after original sin.

Concupiscence remaineth after original sinne.

19sacrifice. Holy Scriptures make often comparison between two kinds of sacrifices, preferring internal before external, as more grateful to God. And of spiritual sacrifices, this of a contrite spirit is first in order, and maketh the way to the sacrifice of justice, because justice presupposeth repentance, and finally succeedeth sacrifice of praise, and thanksgiving.sacrifice. Holie Scriptures make often comparison betwen two kindes of sacrifices, preferring internal before external, as more gratful to God. And of spiritual sacrifices, this of a contrite spirite is first in order, and maketh the way to the sacrifice of iustice, because iustice presupposeth repentance, and finally succedeth sacrifice of praise, and thankesgeuing.

Spiritual sacrifice preferred before external.

The reading text follows the 1582 first edition. Also available: Plantin Louvain (Latin).

St. Robert Bellarmine’s commentary on Psalms 50 — verse-by-verse exposition→

Chapter 50 of 150

Annotationsfrom the original 1609 Douay Old Testament