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Psalm 51, one of the penitential psalms, [1] is the 51st psalm of the Book of Psalms, beginning in English in the King James Version: "Have mercy upon me, O God". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 50 .
Psalm 18 is the 18th psalm of the Book of Psalms, beginning in English in the King James Version: "I love you, O LORD, my strength". In the Greek Septuagint and the Latin Vulgate , it is psalm 17 in a slightly different numbering system, known as "Diligam te Domine fortitudo mea". [ 1 ]
The New Cambridge Paragraph Bible with the Apocrypha is a newly edited edition of the King James Version of the Bible (KJV) published by Cambridge University Press in 2005. [1] This 2005 edition was printed as The Bible (Penguin Classics) in 2006. [2] The editor is David Norton, Reader in English at Victoria University of Wellington, New Zealand.
The Psalms of the two versions are numbered differently. The Vulgate follows the Septuagint numbering, while the King James Version follows the numbering of the Masoretic Text. This generally results in the Psalms of the former being one number behind the latter. See the article on Psalms for more details.
David is depicted giving a penitential psalm in this 1860 woodcut by Julius Schnorr von Karolsfeld. The Penitential Psalms or Psalms of Confession, so named in Cassiodorus's commentary of the 6th century AD, are the Psalms 6, 31, 37, 50, 101, 129, and 142 (6, 32, 38, 51, 102, 130, and 143 in the Hebrew numbering).
First lines from King James Version.. Psalm 2 ("Why do the heathen rage, and the people imagine a vain thing?"); Psalm 18 ("I love you, O Lord, my strength."); Psalm 20 ("The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee")
Psalm 51, also known as the Miserere ("have mercy") poem, was usually read as a plea by David, asking God for forgiveness for his affair with Bathsheba. The Kentish Psalm begins by recounting that traditional exegetical material, followed by "an expansive paraphrase" of the psalm, and ends with the poet's plea that God "forgive the poet and ...
The psalms are filled with thanksgiving and praise towards God. Many of these psalms forecast destruction or devastation in the future for their tribes but are balanced with God’s mercy and saving power for the people. [6] Some of the Psalms of Asaph are not labeled as only from Asaph but as "for the leader."