Thanks to God for private, 6. and public benefits. 17. His mercy, justice, and other properties are immutable. 20. Angels, and all other creatures are invited to praise him.Thankes to God for priuate, 6. and publike benefites. 17. His mercie, iuſtice, and other proprieties are immutable. 20. Angels, and al other creatures are inuited to praiſe him.✦
To David himself. My soul bless thou our Lord: and all things, that are within me, his holy name.To a Dauid himſelf. MY ſoule b bleſſe thou our Lord: and c al thinges, that are within me, his holie name.Ipsi David. Benedic, anima mea, Domino, et omnia quæ intra me sunt nomini sancto ejus.
2My soul bless thou our Lord: and forget not all his retributiones: punishments; recompenses, benefits rendered.My ſoule bleſſe thou our Lord: and forget not al his retributions.Benedic, anima mea, Domino, et noli oblivisci omnes retributiones ejus.
3Who is propitiatur: favourable, opportune; merciful, ready to pardon to all thine iniquities: who healeth all thine infirmities.Who is d propitious to al thine iniquities: who e healeth al thine infirmities.Qui propitiatur omnibus iniquitatibus tuis ; qui sanat omnes infirmitates tuas :
4Who redeemeth thy life from deadly falling: who crowneth thee in mercy and miserationibus: tender mercies, acts of compassion.Who f redemeth thy life from deadly falling: who g crowneth thee in mercie and commiſerations.qui redimit de interitu vitam tuam ; qui coronat te in misericordia et miserationibus :
5Who replenisheth thy desire in good things: thy youth shall be renewed as the eagles.Who h repleniſheth thy deſire in good thinges: thy youth i ſhal be rewed as the eagles.¶qui replet in bonis desiderium tuum ; renovabitur ut aquilæ juventus tua :
6Our Lord doth mercies: and judgement to all that suffer wrong.Our Lord k doth mercies: and l iudgement to al that ſuffer wrong.faciens misericordias Dominus, et judicium omnibus injuriam patientibus.
7He made his ways known to Moyses, his wills to the children of Israel.He made his waies m knowne to Moyſes, his willes to the children of Iſrael.Notas fecit vias suas Moysi ; filiis Israël voluntates suas.
8Our Lord is pitiful, and merciful: long suffering, and very merciful.Our Lord is n pitieful, and o merciful: p long ſuffering, and very merciful.Miserator et misericors Dominus : longanimis, et multum misericors.
9He will not be angry always: neither will he threaten for ever.He wil q not be angrie alwayes: neither wil he threaten for euer.¶Non in perpetuum irascetur, neque in æternum comminabitur.
10He hath not done to us according to our sins: neither according to our iniquities hath he rewarded us.He hath not done to vs according to our ſinnes: neither according to our iniquities hath he rewarded vs.Non secundum peccata nostra fecit nobis, neque secundum iniquitates nostras retribuit nobis.
11For according to the height of heaven from the earth: hath he strengthened his mercy upon them that fear him.For according to the height of heauen from the earth: hath he ſtrengthned his mercie vpon them that feare him.Quoniam secundum altitudinem cæli a terra, corroboravit misericordiam suam super timentes se ;
12As far as the East is distant from the West: hath he made our iniquities far from us.As far r as the Eaſt is diſtant from the Weſt: hath he made our iniquities far from vs.quantum distat ortus ab occidente, longe fecit a nobis iniquitates nostras.
13As a father hath compassion of his children, so hath our Lord compassion on them that fear him:As a father hath compaſſion of his children, ſo hath our Lord compaſſion on them that feare him:Quomodo miseretur pater filiorum, misertus est Dominus timentibus se.
14because he hath known our making.becauſe he hath knowen ſ our making.Quoniam ipse cognovit figmentum nostrum ; recordatus est quoniam pulvis sumus.
15He remembered that we are dust: man, his days are as grass, as the flower of the field so shall he flourish.He remembred that we are duſt: man, his daies are as graſſe, as the floure of the filde ſo ſhal he floriſh.Homo, sicut fœnum dies ejus ; tamquam flos agri, sic efflorebit :
16Because the spirit shall pass in him, and he shall not stand: and he shall know his place no more.Becauſe the ſpirit ſhal paſſe in him, and he ſhal not ſtand: and he ſhal know his place no more.quoniam spiritus pertransibit in illo, et non subsistet, et non cognoscet amplius locum suum.
17But the mercy of our Lord from everlasting, and unto everlasting upon them that fear him. And his justice is upon the children's children, to them that keep his testament.But the mercie of our Lord from euerlaſting, and vnto euerlaſting vpon them that feare him. And his iuſtice is vpon the childrens children, to them that keepe his teſtament.Misericordia autem Domini ab æterno, et usque in æternum super timentes eum. Et justitia illius in filios filiorum,
18And are mindful of his commandments, to do them.And are mindful of his commandmentes, to t doe them.his qui servant testamentum ejus, et memores sunt mandatorum ipsius ad faciendum ea.
19Our Lord hath prepared his seat in heaven: and his kingdom shall have dominion over all.Our Lord hath prepared his ſeate in heauen: and his kindom ſhal haue dominion ouer al.Dominus in cælo paravit sedem suam, et regnum ipsius omnibus dominabitur.
20Bless our Lord all ye his Angels: mighty in power, doing his word, that fear the voice of his words.Bleſſe our Lord al ye his Angels: mightie in powre, doing his word, that feare the voice of his wordes.Benedicite Domino, omnes angeli ejus : potentes virtute, facientes verbum illius, ad audiendam vocem sermonum ejus.
21Bless our Lord all ye his hosts: you his ministers, that do his will.Bleſſe our Lord al ye his hoaſtes: you his miniſters, that doe his wil.Benedicite Domino, omnes virtutes ejus ; ministri ejus, qui facitis voluntatem ejus.
22Bless ye our Lord all his works: in every place of his dominion, my soul bless thou our Lord.Bleſſe ye our Lord y al his workes: in euerie place w of his dominion, my ſoule bleſſe thou our Lord.Benedicite Domino, omnia opera ejus : in omni loco dominationis ejus, benedic, anima mea, Domino.
Annotationsfrom the original 1609 Douay Old Testament
5Thy youth shall be renewed, as the Eagles. Aristotle and Pliny write, that an Eagle decayeth not, nor ever dieth by old age, but the upper part of her beak still growing, at last hindereth her from eating, and so she dieth of famine. Saadias, and other Hebrew Rabbins, report that an Eagle every ten years washeth herself in the sea as in a bath, & then flying very high burneth her feathers in the elemental fire, & new feathers growing she becometh fresh, as in her first youth, till at last about an hundred years old, she is not able to rise from the water and so is drowned. S. Augustine more probably affirmeth that in long time her beak growing long, and stopping her mouth, that she cannot eat, she breaketh the upper hooked part thereof against a stone, and so receiveth meat, and recovereth strength, as in her youth. But whatsoever is the natural property of this kingly bird, the Royal Prophet here instructeth us, by the similitude of her long life, or by the renovation of her strength, that just men, God's servants are spiritually renovated in Christ, the principal rock, on whom the Church, & all the faithful are built, either by receiving new strength by his grace in their souls, after they are weakened by sin; as S. Jerome and Euthymius expound this place: or by restoration of their bodies glorified in the resurrection; as S. Augustine teacheth: or by both, as most Catholic Doctors understand it. For one sense of holy Scripture excludeth not another. Especially when one is subordinate to the other. As here these two senses do very well concur, seeing the state of the body after the resurrection, dependeth upon the state of the soul, at the time of death.Thy youth ſhal be renewed, as the Eagles. Ariſtotel and Plinie write, that an Eagle decayeth not, nor euer dieth by old age, but the vpper part of her beake ſtil growing, at laſt hindereth her from eating, and ſo ſhe dieth of famine. Saadias, and other Hebrew Rabbins, reporte that an Eagle euerie tenne yeares waſheth herſelfe in the ſea as in a bath, & then flying very hiegh burneth her fethers in the elemental fire, & new fethers growing ſhe becometh freſh, as in her firſt youth, til at laſt about an hundred yeares old, ſhe is not able to riſe from the water and ſo is drowned. S. Auguſtin more probably affirmeth that in long time her beake growing long, and ſtopping her mouth, that ſhe can not eate, ſhe breaketh the vpper hooked part therof againſt a ſtone, and ſo receiueth meate, and recouereth ſtrength, as in her youth. But whatſoeuer is the natural propertie of this kinglie birde, the Royal Prophet here inſtructeth vs, by the ſimilitude of her long life, or by the renouation of her ſtreingth, that iuſt men, Gods ſeruantes are ſpiritually renouated in Chriſt, the principal rocke, on whom the Church, & al the faithful are built, either by receiuing new ſtreingth by his grace in their ſoules, after they are weakened by ſinne; as S. Ierom and Euthymius expound this place: or by reſtauration of their bodes glorified in the reſurrection; as S. Auguſtin teacheth: or by both, as moſt Catholique Doctors vnderſtand it. For one ſenſe of holie Scripture excludeth not another. Eſpecially when one is ſubordinate to the other. As here theſe two ſenſes do very wel concurre, ſeing the ſtate of the bodie after the reſurrection, dependeth vpon the ſtate of the ſoule, at the time of death.
9He will not be angry always. Origen misunderstood this place, and some other like, holding an erroneous opinion, that all, even the most wicked sinners, both men and devils, shall at last be saved, and not eternally damned: which is a condemned heresy, contrary to evident places of holy Scriptures Psal 9 v 6. The impious hath perished: their name thou hast destroyed for ever, & for ever & ever. Mat. 25. The wicked shall go into fire everlasting, into everlasting punishment. Apoc. 20. The beast and the false prophet (and the same reason is for all the wicked) shall be tormented day and night, for ever and ever. Neither are these words (God will not be angry always) spoken universally, touching all sinners whosoever, but are limited, v. 13. &. 17. to those that fear him, and keep his testament: whereas all those that die in mortal sin, are still obstinate in malice, and can never rightly repent, nor rightly fear God, nor keep his commandments.He wil not be angrie alwayes. Origen miſunderſtood this place, and ſome other like, holding an erronius opinion, that al, euen the moſt wicked ſinners, both men and diuels, ſhal at laſt be ſaued, and not eternally damned: which is a condemned hereſie, contrarie to euident places of holie Scriptures Pſal 9 v 6. The impious hath periſhed: their name thou haſt deſtroyed for euer, & for euer & euer. Mat. 25. The wicked ſhal goe into fire euerlaſting, into euerlaſting puniſhment. Apoc. 20. The beaſt and the falſe prophet (and the ſame reaſon is for al the wicked) ſhal be tormented day and night, for euer and euer. Neither are theſe wordes (God wil not be angrie alwayes) ſpoken vniuerſally, touching al ſinners whoſoeuer, but are limited, v. 13. &. 17. to thoſe that feare him, and kepe his teſtament: wheras al thoſe that dye in mortal ſinne, are ſtil obſtinate in malice, and can neuer rightly repent, nor rightly feare God, nor kepe his commandments.
The reading text follows the 1582 first edition.