The Penitential Psalms - Psalm 50/4 - verses 7-9

Belles Heures of Jean de France, duc de Berry, 1405–1408/9. Herman, Paul, and Jean de Limbourg (Franco-Netherlandish, active in France by 1399–1416). French; Made in Paris. Ink, tempera, and gold leaf on vellum; 9 3/8 x 6 5/8 in. (23.8 x 16.8 cm). The Metropolitan Museum of Art, New York, The Cloisters Collection, 1954 (54.1.1):

www.metmuseum.org

Verse 8 of Psalm 50, Asperges me, is one of the better known verses of the psalm by virtue of its use at Mass, but its context is important.  And verse 9 is my personal favourite in the entire psalm, speaking of the joy that comes from forgiveness of our sins.

7	V	Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.
	NV	Ecce enim veritatem in corde dilexisti et in occulto sapientiam manifestasti mihi.
	JH	Ecce enim ueritatem diligis; absconditum et arcanum sapientiae manifestasti mihi.
		ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι

Text notes: Incerta et occulta sapientiae tuae manifestasti mini =The secret (unascertained) and hidden things of Thy wisdom Thou hast made known to me.

incertus, a, um, hidden, uncertain.

occultus, a. um  hidden, secret

manifesto, avi, atum, are to make known, reveal, make manifest.

DR	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
Brenton	For, behold, thou lovest truth: thou hast manifested to me the secret and hidden things of thy wisdom
Cover	But lo, thou requirest truth in the inward parts, and shalt make me to understand wisdom secretly.

St Alphonsus Liguori ties this verse back to the past graces that David had received:

Thou lovest the truth, and him also who confesses his fault: I confess my ingratitude, inasmuch as Thou hast favored me by making known to me the secrets of Thy wisdom, secrets uncertain and hidden to others.

8	V/NV/JH	Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.
		ῥαντιεῖς με ὑσσώπῳ καὶ καθαρισθήσομαι πλυνεῖς με καὶ ὑπὲρ χιόνα λευκανθήσομαι

Text notes: Britt notes that the verb used here in the Hebrew text is the same as the word meaning to sin, only in the form which means to expiate a sin, or cleanse from sin (Pope). He also points out that sprinkling was a symbol of purification, and that there is an allusion here to the legal rite of purification. Cf. Lev.14,4-7; Num. 19,18; Heb. 9,13 ff. In particular, the herb hyssop was used in ceremonies of atonement and purification.  Lavabis me, et super nivem dealbabor =Thou shalt wash me, and I shall be made whiter than snow.

aspergo, spersi, spersum, ere 3 to sprinkle; to purify, purge, cleanse.

mundo, avi, atum, are, to cleanse

lavo, lavi, lautum or lotum, are, to wash

dealbo, avi, atum, are  to make white, whiten.

DR	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
Brenton	Thou shalt sprinkle me with hyssop, and I shall be purified: thou shalt wash me, and I shall be made whiter than snow.
Cover	Thou shalt purge me with hyssop, and I shall be clean; thou shalt wash me, and I shall be whiter than snow.

Bellarmine makes the link to the previous verse, seeing the sprinkling with hyssop as foreshadowing baptism:

He now discloses one of the: "Uncertain and hidden things of his wisdom," namely, that in the new dispensation men would be sprinkled with water in Baptism, and thereby perfectly justified, alluding to the ceremony described in Num. 19, where three things are said to be necessary to expiate uncleanness: the ashes of a red heifer, burnt as a holocaust; water mixed with the ashes; and hyssop to sprinkle it. The ashes signified the death of Christ; the water, Baptism; and hyssop, faith; for hys­sop is a stunted plant, generally growing on a rock. In the typi­cal expiation, the water purified, but by virtue of the ashes of the slain heifer, and the aspersion with the hyssop; thus, the baptismal water purifies, by the application of the death and merits of Christ, through faith. It is, then, to the real, as well as the fig­urative expiation, that David refers when he says, "Thou shalt sprinkle me with hyssop, and I shall be cleansed;" for he asks for the cleansing which he knew was only emblematic, that by hys­sop, which, however, he knew would be converted into the reality of the institution of Baptism. To show God was the primary author of such purification, he does not say, let the priest sprinkle me, but, sprinkle me yourself; to show the perfection of the thorough cleansing to be had in Baptism, destroying sin most effectually, and giving additional grace.

9	V	Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.
	NV	Audire me facies gaudium et laetitiam, et exsultabunt ossa, quae contrivisti.
	JH	Auditum mihi facies gaudium et laetitiam, ut exultent ossa quae confregisti.
		ἀκουτιεῖς με ἀγαλλίασιν καὶ εὐφροσύνην ἀγαλλιάσονται ὀστᾶ τεταπεινωμένα

auditus, us, m. hearing, ear.

DR	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
Brenton	Thou shalt cause me to hear gladness and joy: the afflicted bones shall rejoice.
Cover	Thou shalt make me hear of joy and gladness, that the bones which thou hast broken may rejoice.

Cassiodorus summarises his reasons for joy:

The joy implies absolution, the gladness endur­ing rewards. The joy and gladness he shall hear is that promised to those who are forgiven: Come, blessed of my Father, possess ye the kingdom which was prepared for you from the beginning of the world. Next comes: And the bones that have been humbled shall rejoice—understand "when the tidings mentioned have been heard." This argument is called a consequentibus, for when these tidings have been heard joy must inevitably follow. By bones are meant the supports of the mind, which were inevitably utterly humbled until this penitent could be absolved. He used the word humbled because of his awareness of his fault; this always makes men humble for their profit.

St Thomas sees it as pointing to his hope of recovery of the gifts of prophesy and good conscience that he had lost.  He suggests that spiritual joy has three steps:

The first is manifest in the conciliation of desire; the second in the enlarging of the heart; the third in advancing to outward things. Conciliation is designated by joy, when he says: To my hearing thou shalt give joy; from this namely that I may hear what you say, or what Nathan said. Philippians 4. "Rejoice in the Lord always; again, I say rejoice." surely when desires reposes in the thing loved then his soul is enlarged to attain further enlarging; and this appears in perceptible things. II Cor. 6. "Our heart is enlarged." And therefore he say gladness, which here conveys enlargement, as if it were breadth. But when it is beyond this that gladness abounds even to the body. 

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinnedwith Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evilbefore you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

You can find the next part in this series on Psalm 50 here.

The Penitential Psalms - Psalm 50/3 - verses 5-6

Verses 5 and 6 of Psalm 50 deal with the question of why sin is an offence against God, not just against the people directly affected by our actions.

V/JH	Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.
NV	Tibi, tibi soli peccavi et malum coram te feci, ut iustus inveniaris in sententia tua et aequus in iudicio tuo.
	σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε

Text notes: Ladouceur notes that the purpose clause (ut…) should probably not be linked to the previous phrase.  Instead, ‘Ut justificeris’ should be translated something like, ‘I am confessing’ (or as Britt gives it, ‘This I confess…’) so that...  The Greek version of ‘vincas cum judicaris’ seems to reflect a (possible) Aramiac interpretation of the Hebrew; the NV changes the text to follow the MT.  This may however be one of those deliberate changes to the MT text, because, as Ladouceur notes, the passive sense of ‘judicaris’ was given a Christological interpretation, seen as an allusion to Christ’s trial before Pilate.

solus, a, um, alone, only.

pecco, avi, atum, are, to sin; to sin against, with dat.

malum, i, n., evil, sin; woe, harm, misfortune.

coram prep, with abl., in the presence of, before the face of, before.

facio, feci, factum, ere 3, to make, do, cause, bring to pass

justifico, avi, atum, are  to do justice to

sermo, onis, m.  a command, edict; word, speech, saying, discourse; scheme, plan, proposal

vinco, vici, victum, ere 3, to conquer, overcome.

judico, avi, atum, are (jus and dico), to judge,  rule,  punish,  do justice to, to relieve from wrong.

DR	To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged.
Brenton	Against thee only have I sinned, and done evil before thee: that thou mightest be justified in thy sayings, and mightest overcome when thou art judged
Cover	Against thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy saying, and clear when thou shalt judge.

Why does David say  he has sinned only against God, when surely both the man he had killed (Urias) and Bethsheba were also his victims?  Bellarmine responds:

The third reason for his asking pardon of God is, that he has no other judge to fear. "To thee," not against thee, he "have I sinned." He had sinned against Urias, whose death he caused. He had sinned against Bethsabee, with whom he committed adultery, and against the people, whom he scandalized; yet he says, "To thee only have I sinned;" as being the only judge before whom he could be convicted. There was no one else to sit in judgment on him, and if there were even, he could not be convicted, for want of evidence; for, though common report condemned him, there was no judicial proof guilt; still, he stood convicted before God, for his conscience bore testimony against him before that God who searches the reins and heart; and he, therefore, candidly avows, I have done evil before thee;" for, though he did the evil in private, in the darkness of a closed chamber, he could not evade the all-seeing eye of his Maker. 

The Catechism uses this verse to explain why we have to seek forgiveness through the sacrament of confession:

Sin is an offense against God: "Against you, you alone, have I sinned, and done that which is evil in your sight."Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become "like gods, "knowing and determining good and evil. Sin is thus "love of oneself even to contempt of God." In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation. (CCC 1850)

6	V	Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.
	NV	Ecce enim in iniquitate generatus sum, et in peccato concepit me mater mea.
	JH	Ecce in iniquitate conceptus sum, et in peccato peperit me mater mea.
		ἰδοὺ γὰρ ἐν ἀνομίαις συνελήμφθην καὶ ἐν ἁμαρτίαις ἐκίσσησέν με ἡ μήτηρ μου

concipio, cepi, ceptum, ere 3 , to conceive, become pregnant; conceive mentally, receive into the mind

DR	For behold I was conceived in iniquities; and in sins did my mother conceive me.
Brenton	For, behold, I was conceived in iniquities, and in sins did my mother conceive me.
Cover	Behold, I was shapen in wickedness, and in sin hath my mother conceived me.

St Thomas points out that the root of all actual guilt is original sin, which is transmitted to us by our parents.  As Pope John Paul II pointed out in his Catechesis on the psalm, our personal sins have a communal direction by virtue of our inherited weakness:

"At this point the Psalmist introduces an angle that is more directly connected with human reality. It is a sentence that has given rise to many interpretations and has been linked with the doctrine of original sin: "Behold, I was brought forth in iniquity, and in sin did my mother conceive me" (Ps 50[51],7). The praying person wants to indicate the presence of evil in our whole being, as is evident in his mention of conception and birth, as a way of expressing the entirety of existence, beginning with its source...evil is rooted in man's innermost depths, it is inherent in his historical reality, so the request for the mediation of divine grace is crucial."

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinned with Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

You can find the next part in this series on Psalm 50 here.

The Penitential Psalms - Psalm 50/2 - verses 1-4

Today I want to take a more detailed look at the opening verses of Psalm 50, which are King David's profession of guilt, and plea for mercy.

Notes on the notes

In the notes below, I've provided some comparisons between various translations, and definitions for some of the key vocabulary in the Vulgate version of the text. for those interested.

But you can also skip straight to the notes on the text, and the commentaries after them if you prefer!

The comparisons I've included are generally between the Vulgate (V); 1979 Neo-Vulgate (NV); St Jerome's translation from the Hebrew (JH) and the Septuagint.  I'll also provide some comments on how these compared to the (medieval) Hebrew Masoretic Text (MT).  The  definitions of key words in the Latin (mainly taken from Dom Matthew Britt's Dictionary of the Psalter).  The English translations provided are from the Douay-Rheims (DR), Brenton's translation from the Septuagint (Brenton), Coverdale (Cover), and the Monastic Diurnal (MD).

You can find further details of my sources, with links, here and you can also find introductions to the key patristic commentaries on the psalms I've drawn on elsewhere on this blog.

Notes on the verses

1	V	Miserére mei Deus, * secúndum magnam misericórdiam tuam.
	NV/JH	Miserere mei, Deus, secundum misericordiam tuam
		ἐλέησόν με ὁ θεός κατὰ τὸ μέγα ἔλεός σου

Text notes: Misericordia is a translation of the Hebrew ‘hesed’, meaning loving kindness.  Boylan notes that the underlying Hebrew of ‘miserere’ means more be gracious to me.

misereor, sertus sum, eri 2  to pity, have mercy on.

misericordia, ae, mercy, kindness, favor, compassion, loving-kindness.

secundus, a, um  following in time or order; the next, the second; in accordance with, as befits

magnus, a, um, great, mighty; elders

DR	Have mercy on me, O God, according to your great mercy.
Brenton	Have mercy upon me, O God, according to thy great mercy
Cover	Have mercy upon me, O God, after thy great goodness;

Cassiodorus puts this verse in its historical context:

"When that most powerful king, an outstanding victor over many na­tions, heard himself rebuked by the prophet Nathan, he did not blush to confess his sins openly or have recourse to the harmful excuses to which men hasten in their utter shamelessness. He at once prostrated himself with salutary humility, offered himself to God, and repentant in his prince's purple made entreaty with holy tears. The faithful servant does not cling to brash denials, but quickly realises the faults which he has committed. What a marvellous beginning! By saying to the Judge: Have mercy on me, he is seen to have removed the need for a trial." 

Why does he accept his guilt with such alacrity, having persisted in sin so egregiously?  St Thomas Aquinas suggests that it is becauses the depth of unhappiness that is caused by a state of sin:

Therefore, he seeks first the mercy of God when he says: Have mercy on me, O God. Whence it must be known that, as it is said in Proverbs 14, "sin maketh nations miserable." Indeed, just as he is not truly happy who abounds in riches, delights in pleasures, possesses honours in abundance, but he who delights in God; so, he is not miserable who is poor, wretched and feeble and weak, but he who is a sinner; and therefore the one who is a sinner says: Have mercy on me, O God, Thou, namely who "hast mercy upon all and hatest none of the things which thou hast made" (Wisdom 11) and, according to the Apostle, you have mercy on whom you wish. Romans 9 "I shall have mercy on whom I wish." 

2	V/NV	Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.
	JH	Iuxta multitudinem miserationum tuarum dele iniquitates meas.
		καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου

Text notes: The MT uses three words in this psalm for sin, what is referred to here is pesha, the fundamental sin of personal rebellion against God.

multitudo, inis f, a large number, multitude. abundance, greatness; as an adjective, great, mighty

miseratio, onis,   kindness, compassion, mercy

deleo, levi, letum, ere 2, to destroy, blot out, annihilate.

iniquitas, atis,   iniquity, injustice, sin.

DR	And according to the multitude of your tender mercies blot out my iniquity.
Brenton	and according to the multitude of thy compassions blot out my transgression
MD	And according to the great bounty of Thy mercies, blot out my guilt.
Cover	According to the multitude of thy mercies do away mine offences

St Augustine points out that David needed to draw on God's great mercy, because he acted not out of ignorance, which is more easily forgivable, but in the full knowledge that what he did was a sin.  Still, we know that God's mercy is indeed great, as Bellarmine draws out:

Those words, then, "According to the multitude of thy tender mercies," give us to understand how unbounded is the mercy shown by God to his beloved children; for the Hebrew word, strictly speaking, signifies the tender love of a father, which the Scripture is wont to express by, "The bowels of mercy;" and the Church, in the Collect of the eleventh Sunday after Pentecost, thus expresses, "O God, who, through the excess of your love, go farther than even the merits and even the prayers of your supplicants." For, in fact, so great is the love of God for us, that he not only grants much more than we deserve, but even more than we dare to hope for. He shows that in the parable of the prodigal son. The father not only for­gives the penitent but he runs to meet him, embraces him, kiss­es him, orders the most valuable clothes, and a precious ring for him, kills the fatted calf in compliment to him; and, finally, shows more marks of favor and love to him, after squandering all his property, than if he had returned after having achieved a signal victory over his enemies. 

The reference to blotting out our sins is important too, for sin has two effects, as Bellarmine expounds:

"Blot out my iniquity," refers to the sin and the stain left after it. David knew that he had not only incurred the punishment of everlasting death by his sin, but that it also left a stain on his soul that rendered it dark, deformed, and hateful to God; and the expression, "Blot out," refers to both. When a debt is forgiven, the deeds are said to be cancelled, or blotted out; and stains are said to be blotted, when the thing stained is washed and purified. David, then, begs of God not to deal with him in the rigor of his justice, but with the mercy of a father, to forgive the sin, and wash away the stain left by it, by restoring the brightness of his grace.

Acts 3:19 draws on this verse, saying 'Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord'.

3	V/NV	Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.
	JH	Multum laua me ab iniquitate mea, et a peccato meo munda me.
		ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με

Text notes: Amplius lava me ab iniquitate mea is ‘Wash me yet more’, or more and more, completely, thoroughly), from my iniquity.  The MT adds two more types of sins in this verse, ‘awon’, or moral evil in general, all sins purposely committed in the first phrase; and hatta’th, or sins of imprudence.  Ladouceur suggests that the three words for sin are intended to suggest the comprehensiveness of the speaker’s guilt.  The idea of washing away sins almost certainly alludes to Jewish purification rituals, though Ladouceur notes that both the Greek and Hebrew words refer to the washing of clothes (to launder or tread upon).

amplius more, yet more.

peccatum, i, n. sin.

mundo, avi, atum, are to cleanse

lavo, lavi, lautum or lotum, are, to wash

DR	Wash me yet more from my iniquity, and cleanse me from my sin.
Brenton	Wash me thoroughly from mine iniquity, and cleanse me from my sin.
Cover	Wash me throughly from my wickedness, and cleanse me from my sin.

Bellarmine points out that though our sins can be forgiven, our human nature means that we will still be prone to it.  Accordingly, we must counteract our bad habits through growth in virtue, with the aid of the grace pleaded for here.

4	V/NV	Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.
	JH	Quoniam iniquitates meas ego noui, et peccatum meum contra me est semper.
		ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστιν διὰ παντός

quoniam, conj.,  for, because, since, seeing that, whereas.

cognosco, gnovi, gnitum, ere 3, to know, see, learn, perceive, be come acquainted with, acknowledge

contra, prep, with ace. before, in the presence of; against, in a hostile sense;

semper, adv., ever, always, at all times.

DR	For I know my iniquity, and my sin is always before me.
Brenton	For I am conscious of mine iniquity; and my sin is continually before me.
Cover	For I acknowledge my faults, and my sin is ever before me.

Bellarmine instructs us on the importance of freely acknowledging our sin:

The second reason assigned by him for obtaining forgiveness is, that he admits it, confesses it, and punishes himself keeping it constantly before him. Pardon me, "For I know my iniquity;" I neither excuse nor deny it, I freely acknowledge it and I am constantly grieved in thinking of it; for it "is before me," staring me in the face, and piercing me like a javelin. An example for us in the recitation of the penitential Psalms.  We should be able truly to say, "My sin is always before me.” This we can do by keeping up a recollection of the sins that, through God's goodness, have been forgiven, for thus we will be constantly reminded of our great ingratitude to so great a benefactor.

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinnedwith Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evilbefore you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

And you can find the next part in this series here.