St. Thomas's Introduction to his Expositionof the Psalms of David

In omni opere suo dedit confessionemSancto et Excelso in verbo gloriae Eccli.47

"In all his works he gave thanks to the holy one,and to the most High, with words of glory." Eccl.47:9

Verba haec dicuntur de David ad litteram,et satis convenienter assumuntur adostendum causam huius operis: in quibusostenditur quadruplex causa huius, scilicetmateria, modus seu forma, finis, et agens.

These words are spoken of David literally, andthey are suitably enough applied to showingthe cause of this work: in these words there isshown the fourfold cause of the work, namely,the matter, the mode or form, the end and theagent.

Materia est universalis: quia cum singulilibri canonicae Scripturae specialesmaterias habeant, hic liber generalemhabet totius Theologiae.

The material is universal, for while theparticular books of the Canon of Scripturecontain special materials, this book has thegeneral material of theology as a whole.

Et hoc est quod dicit Dion. 3, libro Caelest.H i e r a r . Divinarum odarum (idestPsalmorum) sacram scripturam intendereest sacras et divinas operationesuniversas decantare

This is what Dionysius says, in book 3 of theCaelestial Hierarchy, The sacred scripture ofthe Divine Songs (the Psalms) is intended tosing of all sacred and divine workings.

Unde signatur materia in hoc quod dicit, inomni opere, quia de omni opere Deitractat.

Hence the material is indicated in what he says,in all his works, because he treats of every workof God.

Est autem quadruplex opus Dei; scilicetcreationis, Gen. I. Requievit Deus dieseptima ab omni opere etc.; gubernationis,Ioan. 5. Pater meus usque modo operaturetc.; reparationis, Ioan. 4. Meus cibus estut faciam voluntatem eius qui misit me, utperficiam opus eius; glorificationis, Eccli.42. Gloria Domini plenum est opus eius.

Now the work of God is fourfold; namely, that ofcreation, Genesis 2:2 "God rested on theseventh day from all his work" etc.; governance,John 5:17 "My Father worketh until now";reparation, John 4: "My meat is to do the will ofhim that sent me, that I may perfect his work";glorification, Ecclesiasticus 42:16 "Full of theglory of the Lord are his works."

Et de his omnibus complete in hacdoctrina tractatur

There is a complete treatment of all thesethings in this doctrine.

Primo de opere creationis Psalm. 8,Videbo caelos tuos opera digitorumtuorum.

First, of the work of creation, Psalm 8 I will seeyour heavens, the work of your fingers

Secundo gubernationis, quia omneshistoriae veteris testamenti tanguntur inhoc libro: Psalm. 77, Aperiam in parabolisos meum etc.

Second, of the work of governance, because inthis book all the stories of the Old Testamentare touched upon: Psalm 77 I will open mymouth in parables etc.

Tertio, reparationis, quantum ad caput,scilicet Christum, et quantum ad omneseffectus gratiae, Psal. 3. Ego dormivi, etsomnum etc.

Third, of reparation, with respect to the head,namely Christ, and with respect to all the effectsof grace, Psalm 3 I lay down, and sleep comesto me etc.

Omnia enim quae ad fidem incarnationispertinent, sic dilucide traduntur in hocopere, ut fere videatur Envangelium, etnon Prophetia.

All the things that concern faith in theincarnation are so clearly set forth in this workthat it almost seems like the Gospel, and notprophecy.

Quarto est opus glorificationis: Psalm.149. Exultabunt sancti in gloria eius etc.

Fourth, there is the work of glorification: Psalm.149 The saints will exult in his glory etc.

Et haec erit ratio quare magis frequentaturPsalterium in Ecclesia, quia continet totamScripturam.

And this will be the reason why the Psalter isread more often in the Church, because itcontains the whole of Scripture.

Vel, secundum Glossam, ad dandamnobis spem divinae misericordiae: quiacum peccasset David, tamen perpoenitentiam est reparatus.

Or, according to the Gloss, it is to give us hopeof divine mercy, because when David hadsinned, he made reparation through penitence.

Materia ergo universalis est, quia omneopus.

The material, therefore, is universal, because itis the whole work.

Et quia hoc ad Christum spectat, Coloss.1 , In ipso complacuis omnemplenitudinem divinitatis inhabitare; ideomateria huius libri est Christus, et membraeius.

And because it concerns Christ, Coloss. 1 youhave been pleased that all fullness of divinityshould dwell in him.; therefore the material ofthis book is Christ and his members.

Modus seu forma in Sacra Scripturamultiplex invenitur.

The mode or form is found to be of many kindsin Sacred Scripture.

Narrativus, Eccli. 22. Nonne Deus fecitsanctos suos enarrare omnia mirabiliasua?. Et hoc in historialibus librisinvenitur.

There is the narrative mode, Eccli. 22 Has notGod made his saints narrate all his wonders?.And this is found in the historical books.

Admonitorius, et exhortatorius, etpraeceptivus, ad Titum 2. Haec loquere, etexhortare, et argue cum omni imperio:secun. Tim. 2. Haec commone, testificanscoram Deo etc.

There is the admonishing, the exhorting, andthe preceptive mode, Titus 2. Say these things,exhort and correct with all authority ofcommand.: II Timothy 2. Remind people of thisthings, and bear witness before God etc.

Hic modus invenitur in Lege, Prophetis, etLibris Salomonis.

This mode is found in the Law, the Prophets,and the Books of Solomon.

Disputativus; et hoc in Iob, et in Apostolo:Iob 13. Disputare cum Deo cupio

There is the mode of dispute; and this is foundin Job, and the Apostle: Job 13. I desire toargue with God.

Deprecativus, vel laudativus; et hocinvenitur in isto libro; quia quicquid in aliislibris praedictis modis dicitur, hic poniturper modum laudis, et orationis: infra(Psalm. 9) Confitebor tibi, Domine, etc.narrabo etc.

There is the deprecative or laudative mode; andthis is found in this book; because whatever issaid in the other books in the aforesaid modes,is put here by the mode of praise and prayer:below (Psalm 9) I will confess to you, Lord, etc.I will narrate etc.

Et ideo dicit, Dedit confessionem, quia permodum confitendi loquitur.

And thus he says He gave a confession,because he is speaking by the mode ofconfessing.

Et hinc sumitur ratio tituli qui est, Incipitliber hymnorum, seu soliloquiorumPropheta David de Christo.

Hence the reason for the title is drawn, which isThe beginning of the book of hymns, or of thesoliloquies of the Prophet David concerningChrist.

Hymnus est laus Dei cum cantico;canticum autem exultatio mentis deaeternis habita, prorumpens in vocem.

A hymn is the praise of God with song; a songis the exultation of the mind dwelling on eternalthings, bursting forth in the voice.

Docet ergo laudare Deum cumexultatione.

Therefore he teaches how to praise God withexultation.

Soliloquium est collocutio hominis cumDeo singulariter, vel secum tantum, quiahoc convenit laudanti, et oranti.

A soliloquy is the conversation of man with Godone to one, or speaking within himself alone,because this suits one who praises, and onewho prays.

Huius Scripturae finis est oratio, quae estelevatio mentis in Deum. Damasc. lib. 3,Oratio est ascensus intellectus in Deum.Psalm. 140. Elevatio manuum mearum,sacrificium vespertinum.

The end purpose of this Scripture is prayer,which is the raising of the mind to God. John ofDamascus, book 3, Prayer is the rising of theintellect to God. Psalm 140. The raising of myhands, the evening sacrifice.

Sed quatuor modis anima elevatur inDeum:

But the mind is raised to God in four modes:

scilicet ad admirandum celsitudinempotestatis ipsius. Esa. 40. Levate inexcelsum oculos vestros, et videte quiscreavit haec. Psalm. 103. Quam mirabiliasunt opera tua, Domine! Et haec estelevatio fidei.

namely, to admire the loftiness of his power,Isaiah 40. Lift your eyes on high, and see whocreated these things. Psalm 103 Howmarvelous are your work, Lord!. And this is theelevation of faith.

Secundo elevatur mens ad tendendum inexcellentiam aeternae beatitudinis, Iob.1 1 . Levare poteris faciem tuam absquemacula; eris stabilis, et non timebis:miseria quoque oblivisceris; et quasifulgur meridianus consurget tibi. Et haecest elevatio spei.

Second, the mind is elevated to tend toward theexcellence of eternal happiness, Job. 11. Youwill be able to lift your face without stain; youwill stand firm, and will not fear: you will alsoforget misery; and like noonday brightness hewill rise before you. And this is the elevation ofhope.

Tertio elevatur mens ad inhaerendumdivinae bonitati et sanctitati. Esa. 51.Elevare, consurge, Hierosalem etc. Ethaec est elevatio charitatis.

Third, the mind is raised to hold fast to thedivine goodness and holiness. Isaiah 51. Rise,get up, Jerusalem, etc. And this is the elevationof charity.

Quarto elevatur mens ad imitandumdivinam iustitiam in opere. Tren. 3Levemur corda nostra cum manibus adDeum in caelos. Et haec est elevatioiustitiae.

Fourth, the mind is raised to imitate the divinejustice in a work. Lamentations 3 Let us lift ourhearts along with our hand to God toward theheavens. And this is the elevation of justice.

Et iste quadruplex modus insinuatur cumdicit: Sancto, et Excelso: quia duo ultimimodi elevationis pertinent ad hoc quoddicit, Excelso.

This fourfold mode is implied when he says:Holy, and Most High: because the last twomodes of elevation concern that which he says:Most High.

Et quod hic sit finis scriptuae huius,habetur in Psalmis. Primo de ExcelsoPsalm. 112. A solis ortu... etc. et post,Excelsus super omnes etc.

And as for this being the end purpose of thisscripture, we find evidence in the Psalms. Firstabout Most High Psalm 112. From the rising ofthe sun...etc. and after that Most high above alletc.

Secundo de Sancto Psalm. 95.Confiteantur nomini tuo magno, quoniamterribile, et sanctum est.

Second, concerning Holy Psalm 95 May theyconfess to your great name, because it is to befeared, and it is holy

Ideo Greg. I. Hom. dicit super Ezech. quodvox psalmodiae si cum intentione cordisagitur, omnipotenti Deo per eam ad cor iterparatur, ut intenta anima aut prophetiamysteria, aut gratiam compunctionisinfundat.

Therefore Gregory, I Homily, says on Ezekiel,that the voice of psalmody if it is done with theintention of the heart, prepares the way foralmighty God through it to the heart, so that hemay pour in mysteries or the grace ofcompunction, by an intent soul or prophecy.

Finis ergo est, ut anima coniungatur Deo,sicut Sancto, et Excelso.

The end purpose therefore is for the soul to bejoined with God, as the Holy and Most High.

Auctor autem huius operis significatur ibiin verbis gloriae

The author of this work, however, is signifiedthere in words of glory.

Notandum autem, quod aliud est in SacraScriptura, et aliud in aliis scientiis.

It should be noted, however, that things aredifferent in the case of Sacred Scripture and inthe case of the other sciences.

Nam aliae scientiae sunt per rationemhumanam editae, haec autem Scripturaper instinctum inspirationis divinae, 2. Pet.1 . Non enim voluntate humana allata estProphetia, sed Spiritu Sancto inspiratilocuti sunt etc.

For the other sciences are produced by humanreason, but Sacred Scripture is producedthrough inner urging of divine inspiration, 2Peter 1. For it is not by human will thatprophecy was brought forth, but they spokeinspired by the Holy Spirit.

Et ideo lingua hominis se habet inScriptura Sacra, sicut lingua pueri dicentisverba quae alius ministrat. Psalm. 44.Lingua mea calamus etc. 2. Reg. 23.Spiritus Domini locutus est per me, etsermo eius per linguam meam.

And so the tongue of man in Sacred Scripture islike the tongue of a child who says words thatanother provides. Psalm 44 My tongue is like apen etc. 2. Kings 23. The Spirit of the Lord hasspoken through me, and his speech through mytongue.

Et ideo dicit: in verbo Domini, vel gloria:quae per revelationem dicuntur. Unde 3.Regum 20. Percute me in sermoneDomini, idest in revelatione divina

And so he says: in the word of the Lord, orglory: which are said by revelation. Hence 3.Kings 20. Strike me in the word of the Lord, thatis, in divine revelation.

Et potest dici haec Scriptura verbumgloriae quatuor modis:

And this scripture can be called the word ofglory in four modes:

quia quadrupliciter se habet ad gloriam;scilicet quantum ad causam a qua fluit,quia a verbo glorioso Dei haec doctrinaemanavit. 2. Pet. 1. Voce delapsahuiuscemodi a magnifica gloria: Hic estfilius meus dilectus etc.

because it is related in a fourfold way to glory;namely, with respect to the cause from which itflows, because this doctrine radiates out of theglorious word of God. 2. Pet. 1. when a voicecame from out of magnificent glory saying: Thisis my beloved son etc.

Quantum ad continentiam, quia in illo librogloria Dei continetur quam annuntiatPsalm. 96, Annuntiate inter gentes gloriameius.

With respect to containment, because the gloryof God is contained in this book, which glory isannounced, Psalm 96 Announce his gloryamong the nations

Quantum ad modum emanationis. Gloriaenim idem est quod claritas. Et revelatiohuius Prophetiae gloriosa fuit, quia aperta.

With respect to the mode of emanation. ForGlory is the same as clarity. And the revelationof this prophecy was glorious, because it wasopen.

Triplex est enim modus Prophetiae. Persensibiles res: Dan. 5. Apparuerunt digiti,quasi hominis scribentes ... Rexaspiciebat articulos manus scribentis.

For there is a threefold mode of prophecy.Through sensible things: Daniel 5. Fingersappeared, as a man's, writing .... the King sawthe joints of a hand writing.

Per similitudines imaginarias, sicut patetde somnio Pharaonis, et interpretationefacta per Ioseph Gen. 41. Isaiah 6. VidiDominum sedentem super soliumexcelsum, et elevatum, etc.

By imaginary likenesses, as is obvious in thecase of Pharaoh's dream, and the interpretationmade by Joseph Genesis 41. Isaiah 6. I saw theLord sitting on a high and raised throne etc.

Per ipsius veritatis manifestationem; ettalis modus Prophetiae convenit Danieli,qui solius Spiritus Santi instinctu, sineomni exteriori adminiculo, suam ediditProphetiam.

By the manifestation of the truth by itself; andsuch a mode of prophecy was Daniel's, who byan inner urging of the Holy Spirit alone, withoutany external aid, set forth his Prophecy.

Alii namque Prophetae, sicut dicit Augu.per quasdam rerum imagines atqueverborum tegumenta, scilicet per somnia,et visiones facta, et dicta prophetaverunt;sed iste unde doctus fuit de veritate?

The other prophets, as Augustine says,prophesied events and sayings by certainimages of things and coverings of words, thatis, by dreams and visions; but from what sourcewas this prophet taught of the truth?

Unde 2. Reg. 23. cum diceret David:Spiritus Domini locutus est etc. statimaddit: sicut lux aurorae oriente sole maneabsque nubibus rutilat.

Hence 2. Kings 23, when David said: The Spiritof the Lord has spoken etc. he addsimmediately: like the light of the dawn shinesredly at sunrise on a cloudless morning.

Sol est Spiritus Sanctus illuminans cordaprophetarum, qui quandoque sub nubibusapparet, quandoque per duos modospraedictos Prophetis illucet, quandoquesine nubibus, sicut hic.

The sun is the Holy Spirit illuminating thehearts of the prophets, who sometimes appearsunder clouds, sometimes gives light to theprophets in the two aforesaid ways, sometimeswithout clouds, as here.

Et ad hoc adduci potest quod dicitur 2.Regum 6. Quam gloriosus fuit hodie RexIsrael, discooperiens se ante ancillasservorum suorum, et nudatus est.

To support this one could include what is saidin 2 Kings 6. How glorious was the King ofIsrael today, uncovering himself before thehandmaids of servants, and he was naked.

Et quia per eam nos invitat ad gloriam,Psalm. 149. Gloria haec est omnibussanctis eius, bene praemittitur, Quamgloriosus etc..

And because through this he invites us to glory,Psalm 149. This glory belongs to all his saints,it is well said before this, How glorious etc.

Patet ergo materia huius operis, quia deomni opere Domini.

Therefore the material of this work is clear, thatit is about every work of the Lord.

Modus, quia deprecativus, et laudativus.Finis, quia ut elevati coniungamur Excelsoet Sancto. Auctor, quia ipse SpiritusSanctus hoc revelans.

The mode, that it is deprecative and laudative.The end purpose, that we are raised to bejoined to the most High and Holy One. Theauthor, that he is the Holy Spirit that revealsthis.

Sed antequam ad litteram veniamus, circahunc librum tria in generali considerandasunt. Primo de translatione huius operis.Secundo de modo exponendi. Tertio deeius distinctione.

But before we come to the text, three thingsconcerning this book must be considered ingeneral. First, about the translation of this work.Second, about the mode of exposition. Third,about the distinction of the work.

Translationes sunt tres. Una a principioEcclesiae tempore Apostolorum; et haecvitiata erat tempore Hieronymi propterscriptores. Unde ad preces Damasi PapaeHieronymus Psalterium correxit, et hoclegitur in Italia.

There are three translations. One comes fromthe beginning of the Church at the time of theapostles, and this one was corrupted in the timeof Jerome by copyists. Hence, at the request ofPope Damasius, Jerome corrected the Psalter,and this is the one read in Italy.

Sed quia haec translatio discordabatGraeco, transtulit rursus Hieronymus adpreces Paulae de Graeco in Latinum; ethoc Damasius Papa fecit cantari inFrancia, et concordat de verbo ad verbumcum Graeco.

But because this translation disagreed with theGreek version, Jerome again translated it at therequest of Paul from Greek to Latin, and PopeDamasius ordered that this version be sung inFrance, and it agrees word for word with theGreek.

Post quidam Sophronius aliquandodisputans cum Iudaeis, cum dicerentIudaei aliqua non sic se habere, sicut exsecunda translatione Psalteriiintroducerat, dictus Sophronius rogavitHieronymum, ut Psalterium de Hebraeo inLatinum transferret. Cuius petitioni annuitHieronymus, quae trnaslatio concordatomnino cum Hebraeo; sed non cantatur inaliqua Ecclesia, habetur tamen a multis.

Afterwards, a certain Sophronius was oncedisputing with the Jews, when the Jews saidthat some things were not as he cited them fromthe second translation of the Psalter, and thisSophronius asked Jerome to translate thePsalter from Hebrew to Latin. Jerome agreed tohis request, and this translation agreescompletely with the Hebrew; but it is not sung inany Church, although many own a copy.

Circa modum exponendi sciendum est,quod tam in Psalterio quam in aliisProphetiis exponendis evitare debemusunum errorem damnatum in quintaSynodo.

Regarding the mode of exposition, it should beknown that in expounding upon the Psalter, asin other prophecies, we should avoid an errorthat was condemned in the Fifth Synod.

Theodorus enim Mopsuestenus dixit, quodin Sacra Scriptura, et prophetiis nihilexpresse dicitur de Christo, sed dequidbusdam aliis rebus; sed adaptaveruntChristo: sicut illud Psalm 21. Diviseruntsibi vestimenta mea etc. non de Christo,sed ad litteram dicitur de David.

Theodorus of Mopsuestia said that in SacredScripture and the prophecies nothing isexplicitly said about Christ, but about certainother things; but they accomodated it to Christ:as Psalm 21. They divided my garments amongthem. is not said of Christ, but of David asaccording to the text.

Hic autem modus damnatus est in illoConcilio, et qui afferit sic exponendasScripturas, haereticus est.

This mode is condemned in that Council, andhe who says Scriptures are so to be expoundedis a heretic.

Beatus ergo Hieronymus super Ezech.tradidit nobis unam regulam, quamservabimus in Psalmis; scilicet quod sicsunt exponendae de rebus gestis, utfigurantibus aliquid de Christo, velEcclesia. Ut enim dicitur I. Cor. 10. Omniain figura contingebant illis.

Blessed Jerome therefore expounding onEzekiel passed on to us a rule that we willobserve in the Psalms; namely, that events areto be expounded as prefiguring somethingabout Christ or the Church. As indeed it says inI Cor. 10. Everything happened to them as aprefigurement.

Prophetiae autem aliquando dicuntur derebus quae tunc temporis erant, sed nonprincipaliter dicuntur de eis, sedinquantum figura sunt futurorum; et ideoSpiritus Sanctus ordinavit quod quandotalia dicuntur, inferantur quaedam quaeexcedunt conditionem illius rei gestae, utanimus elevetur ad figuratum.

Prophecies however sometimes are said ofthings which were of the time then, but are notprincipally said of those things, but insofar asthey are a figure of future things; and thereforethe Holy Spirit ordained that when such thingswere said, we should infer things that exceedthe condition of the event, so that our attentionmight be raised to that which is prefigured.

Sicut in Daniele multa dicuntur deAntiocha in figura Antichristo; unde ibiquaedam leguntur quae non sunt in eocompleta, implebuntur autem inAntichristo; sicut etiam aliqua de RegnoDavid et Salomonis leguntur quae nonerant implenda in talium hominum Regno,sed impleta fuere in Regno Christi, incuius figura dicta sunt, sicut Psalm. vi.Deus iudicium etc., qui est secundumtitulum de Regno David et Salomonis; etaliquid ponit in eo quod excedit facultatemipsius, scilicet: Orietur in diebus eiusiustitia, et abundantia pacis, donecauferatur luna: et iterum: Dominabitur amari usque ad mare, et a flumine usque adterminos etc.

Just as in Daniel many things are said ofAntioch as a prefigurement of the Antichrist, sothere some things are said which were notfulfilled in Antioch, but will be fulfilled in theAntichrist; so also some we read some thingsabout Kingdom of David and Solomon whichwere not to be fulfilled in the reign of those men,but were fulfilled in the reign of Christ, of whomthose things are a figure, as in Psalm vi God,judgment etc., which is according to the titleabout the reign of David and Solomon; andsomething is set forth that exceeds the power ofDavid, namely In his days Justice will arise,and abundance of peace, until the moon fails:and again: He will rule from sea to sea, from theriver to the ends etc.

Exponitur ergo psalmus iste de RegnoSalomonis, inquantum est figura RegniChristi in quo omnia complebuntur ibidicta.

This psalm, then, is explained as being aboutthe kingdom of Solomon, insofar as it is asymbol of the Kingdom of Christ in which all thethings said there will be fulfilled.

Distinctio autem prima est quod suntcentum quinquaginta Psalmi; et competitmysterio, quia componitur numerus iste ex70 et 80. Per 7 a quo denominatur 70,significatur decursus huius temporis, quodperagitur septem diebus; per 8 vero, a quodenominatur 80, status futurae vitae.

The first distinction is that there are onehundred and fifty psalms; et this is a mystery,because this number is composed of 70 and80. By 7, from which 70 is named, the course ofthis time is signified, which is carried out inseven days; by 8, from which 80 is named, thestate of the future life.

Octava enim secundum Glossam estresurgentium; et significat quod in hoclibro tractantur ea quae pertinent addecursum praesentis vitae, et gloriamfuturae.

For the number eight according to the Glossconcerns those who rise from the dead; and itsignifies that in this book there is a treatment ofthose things that pertain to the course of thepresent life, and to future glory.

Item per septem significatur vetustestamentum. Patres namque veteristestamenti septenario serviebant:observabant enim septimum diem,septimam septimanam, septimummensem, et septimum annum septimaedecadis, qui dicitur Iubileus.

Again, by seven the Old Testament is signified.The fathers of the Old Testament observed thatwhich is seventh: they observed the seventhday, the seventh week, the seventh month, andthe seventh year of the seventh decade, whichis called the Jubilee.

Per octo vero significatur novumtestamentum: celebramus enim diemoctavum, scilicet diem Dominicum proptersolemnitatem dominicae resurrectionis; etin hoc libro continentur mysteria veteris etnovi testamenti.

By eight the New Testament is signified: wecelebrate the eighth day, namely the Lord'sDay, on account of the solemnity of the Lord'sresurrection; and in this book are contained themysteries of the old and new testament.

Secunda distinctio est secundumquosdam qui dicebant, quod Psalteriumdividitur in quinque libros per quinquePsalmorum distinctiones, quae fiunt perFiat, fiat, vel Amen, amen. Et in hocnotatur finis libri cuiuslibet secundum eos;et hoc est primo in Psalmo 40 Beatus quiintelligit.

The second distinction is according to thosewho said that the Psalter is divided into fivebooks by the five distinctions of the Psalms,which happen by So be it! So be it! or Amen,amen. And in this phrase the end of each bookis marked according to them, and this is seenfirst in Psalm 40 Blessed he who understands.

Item in 71, Deus iudicium tuum. Item in 88.Misericordias Domini. Item in 106. scilicetin secundo Confitemini; et sunt quinquelibri. Sed haec distinctio non est apudHebraeos, sed pro uno libro habetur: Act.1 . Sicut scriptum est in libro Psalmorum:Fiat commoratio etc.

Again in 71, Lord, your judgment. Again in 88.The Mercies of the Lord. Again in 106, namelyin the second Let us confess; and there are fivebooks. But this distinction is not held among theHebrews, but it is regarded as one book: Acts 1.As it is written in the book of the Psalms: Let hisencampment....

Quod autem dicit, Fiat, fiat, vel Amen,amen, non refertur ad finem libri, quia inaliis libris multoties hoc ponitur, nec estfinis libri.

When it says So be it, so be it, or Amen, amen,this does not refer to the end of the book,because in other books this phrase oftenappears, and not at the end of the book.

Tertio distinctio est, quia Psalmidistinguuntur in tres quinquagenas: ethaec distinctio comprehendit triplicemstatum populi fidelis: scilicet statumpoenitentiae; et ad hunc ordinatur primaquinquagena, quae finitur in Miserere meiDeus, qui est Psalmus poenitentiae.Secunda iustitiae; et haec consistit iniudicio, et finitur in Psalmo 100,Misericordiam, et iudicium. Tertia laudemgloriae concludit aeternae, et ideo finitur,Omnis spiritus laudet Dominum.

The third distinction is that the Psalms aredistinguished into three groups of fifty: and thisdistinction takes in the three fold state of thefaithful people: namely the state of penitence;and to this the first fifty are ordered, whichconclude in Have mercy on me, O God, whichis the Psalm of penitence. The secondconcerns justice, and this consists in judgment,and concludes in Psalm 100, Mercy, andjustice. The third concludes the praise ofeternal glory, and so it ends with May everyspirit praise the Lord.

Sed circa ordinem psalmorum sciendumest, quod psalmi quidam tangunt historias,sed non sunt ordinati secundum ordinemhistoriae. Nam Diligam te Domine, pertinetad historiam Saulis; sed Domine, quidmultiplicati sunt, ad historiam pertinetAbsalonis, et haec est posterior: undealiquid aliud significant praeter historiamtantum.

But regarding the order of the psalms, it shouldbe known that some psalms concern historiesbut are not ordered according to the order ofhistory. The psalm I love you, Lord concerns thehistory of Saul; but Lord, how they areincreased in number pertains to the history ofAbsolom, and this comes after: hence theysignify something else other than history alone.

Prima ergo quinquagena pertinet adstatum poenitentiae, et ideo figuralitertractatur in ea de tribulationibus, etimpugnationibus David, et liberationeeius. Et ut divisio fiat secundum litteram,David in Regno suo existens contraduplicem impugnationem, velpersecutionem orat. Primo contra eamquae fuit contra totum populum Dei; et hocin quinta decade Psalm. 41.Quemadmodum desiderat cervus adfontem aquarum, ita desiderat anima meaad te, Deus.

The first group of fifty concerns the state ofpenitence, and therefore figuratively treats ofthings about David's tribulations, attacks uponhim, and his liberation. So that the divisionmight be textual, David while in his reign praysagainst a twofold attack or persecution. First,against that which is against the entire peopleof God; and this is in the fifth group of ten,Psalm. 41 As a hind yearns for a spring ofwater, so my soul yearns for you, God.

Universaliter autem iustus in persona suadupliciter affligitur. Quandoque atemporaliter persequentibus, quandoqueab aliquibus iniuste viventibus. 2. Pet. 2.Animam iusti iniquis operibus cruciabant.Psalm. 118. Defectio renuit me etc.

The just man is everywhere afflicted in his ownperson in two ways. Sometimes by those whopersecute him in the temporal order, sometimesby those who live unjustly. 2. Pet. 2 Theytormented the soul of the just man by their evilworks. Psalm 118. Rebellion refused me etc..

Et ideo primo ponit psalmos pertinentes asprimam persecutionem David, secundumquod significat aliquid contra Christum, etEcclesiam. Secundo, ad secundamtribulationem pertinentes, in quartadecade, Psalm. 31. Beati quorum remissasunt iniquitates.

And first therefore he puts those psalmspertaining to the first persecution of David,according to how they signify somethingagainst Christ, and the Church. Second,pertaining to the second tribulation, in the fourthgroup of ten, Psalm 31. Blessed those whoseiniquities have been remitted.

Item David in Regno suo existensduplicem tribulationem passus est, quia aspecialibus personis, et a toto populo.Primo ergo ponuntur Psalmi contraprimam. Secundo psalmi in quibus oratcontra secundam, et hoc in tertia decade(Ps. 21), scilicet Deus, Deus.

Again, while David was in his reign he suffereda twofold tribulation, because he suffered fromspecial persons, and from the entire people.First, there are the psalms against the firsttribulation. Second, the psalms in which hepraises against the second tribulation, and thisis in the third group of ten (Ps. 21), namely God,God.

A specialibus autem personis duabuspersecutionem passus est, scilicet abAbsolone, et Saule. Et per hoc significaturpersecutio quam sancti patiuntur vel adomesticis vel ab extraneis: sic Christuspassus est a Iuda, et a Iudaeis. Primo ergoponuntur Psalmi contra primum; secundocontra secundum, et hoc in secundadecade, Psal. 11. Salvum me fac, Domine,quoniam defecit sanctus, quoniamdiminuta sunt veritates a filiis hominum.Primo ergo agendum est de prima decade,in qua praemittitur Psalmus iste, scilicetBeatus vir etc.

He suffered persecution from two specialpersons, namely from Absolom and from Saul.By this is signified the persecution which thesaints suffer either from those of their ownhousehold or from outsiders: so Christ sufferedfrom Judas, and from the Jews. First, there arethe psalms against the first thing; second,against the second, and this is in the secondgroup of ten, Psalm 11. Save me, Lord,because the holy man has failed, becausetruths have become few from among the sons ofmen. First, therefore, it is a question of the firstgroup of ten, in which in the first place is thePsalm that starts with Blessed the man.

Latin Text according to the Venice Edition of MDCCLXXV

The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)