Distinctio ejus in prima est quod sunt centum quinquaginta psalmi; et competit mysterio, quia componitur numerus iste ex 70 et 80. Per 7 a quo denominatur 70 significatur decursus hujus temporis quod peragitur septem diebus; per 8 vero a quo denominatur 80, status futurae vitae. Octava enim secundum glossam est resurgentium; et significat quod in hoc libro tractantur ea quae pertinent ad decursum praesentis vitae, et ad gloriam futurae. Item per septem significatur vetus testamentum. Patres namque veteris testamenti septenario serviebant: observabant enim septimum diem, septimam septimanam, septimum mensem, et septimum annum septimae decadis, qui dicitur Jubilaeus. Per octo vero significatur novum testamentum: celebramus enim diem octavum, scilicet diem Dominicum propter solemnitatem dominicae Resurrectionis: et in hoc libro complentur mysteria veteris et novi testamenti.
Its first division is that there are one hundred and fifty psalms, and this has a hidden meaning, since one hundred and fifty is composed of seventy and eighty. Seven, from which seventy is named, signifies the length of this time, which is measured by seven days. Eight, from which eighty is named, signifies the state of future life; for eight, according to the gloss, relates to those who are risen. So one hundred and fifty signifies that this book treats those things which pertain to the course of this present life and to future glory. Seven also signifies the Old Testament, for the Old Testament fathers maintained a sevenfold structure of observance. They observed the seventh day; the seventh week; the seventh month; and the seventh year of the seventh decade, which is called the jubilee (cf. Lev 25:8–10). Now eight signifies the New Testament, because we celebrate the eighth day, the Lord’s day, because of the solemnity of the Lord’s Resurrection. And in this book of Psalms, the mysteries of the Old and New Testaments are contained.
Secunda distinctio est secundum quosdam, qui dicebant quod Psalterium dividitur in quinque libros, per quinque Psalmorum distinctiones, quae fiunt per fiat fiat: et hoc in graeco, ubi hebraeus habet amen, amen. Et in hoc notatur finis libri cujuslibet secundum eos: et hoc est primo in Psalm. 40: beatus qui intelligit. Item in 71: Deus judicium tuum. Item in 88: misericordias domini. Item in 105, scilicet in secundo: confitemini: et sunt quinque libri.
The second division follows those who said that the Psalter is divided into five books by the five divisions of the Psalms which say, so be it, so be it; and this is in Greek, where the Hebrew has, amen, amen. And according to them, this phrase marks the end of each book, and it is found first in Psalm 40, which begins, blessed is he who understands (Ps 40:2). Again, in Psalm 71: give to the king your judgment, O Lord (Ps 71:2). And in Psalm 88: I will sing the mercies of the Lord forever (Ps 88:2). And in Psalm 105, whose second verse begins, give glory. And so there are five books.
Sed haec distinctio non est apud Hebraeos, sed pro uno libro habetur. Act. 1: sicut scriptum est in libro Psalmorum 68: fiat commoratio et cetera. Quod autem dicit, fiat, fiat, vel amen, amen, non refertur ad finem libri, quia in aliis libris multoties hoc ponitur, nec est finis libri.
But this division is not found among the Hebrews, who regard it as one book: for it is written in the book of Psalms, let their habitation become desolate (Acts 1:20; Ps 68:26). For they say that so be it, so be it or amen, amen does not refer to the end of a book, since it is used many times in the other books where it is not the end of a book.
Tertia distinctio est, quia psalmi distinguuntur in tres quinquagenas; et haec distinctio comprehendit triplicem statum populi fidelis:
The third division is into three groups of fifty, and this division reflects the three states of the faithful people.
scilicet statum poenitentiae: et ad hunc ordinatur prima quinquagena, quae finitur in miserere mei Deus, qui est psalmus poenitentiae.
First, the state of penitence, to which are directed the first fifty psalms, which end with the psalm beginning, have mercy on me, O God (Ps 50:3), which is a penitential psalm.
Secunda justitiae: et haec consistit in judicio, et finitur in Ps. 100: misericordiam et judicium.
Second, the state of justice, which consists in judgment, and this group ends with Psalm 100, which begins, mercy and judgment (Ps 100:1).
Tertia laudem gloriae concludit aeternae; et ideo finitur: omnis spiritus laudat dominum.
The third concludes the praise of eternal glory, and so it ends in this way, let every spirit praise the Lord (Ps 150:5).
Sed circa ordinem Psalmorum sciendum est, quod psalmi quidam tangunt historias, sed non sunt ordinati secundum ordinem historiae. Nam diligam te domine, pertinet ad historiam Saulis, sed domine quid multiplicati sunt, ad historiam pertinet Absalonis; et haec est posterior: unde aliquid aliud significant praeter historiam tantum.
Now, about the order of the Psalms, it should be noted that, although some psalms are about history, they are not in historical order. For the psalm that begins, I will love you, O Lord (Ps 17:2), pertains to the history of Saul, but the psalm that begins, why, O Lord, are they multiplied (Ps 3:2), pertains to the history of Absalom which came later. So they signify something other than merely history.
Prima ergo quinquagena pertinet ad statum poenitentiae, et ideo figuraliter tractatur in ea de tribulationibus et impugnationibus David, et liberatione ejus. Et ut divisio fiat secundum litteram, David in regno suo existens, contra duplicem impugnationem vel persecutionem orat.
The first fifty pertain to the state of penitence, and so the tribulations and attacks against David—and his deliverance—are treated in them figuratively. And in order that the division also be literal, King David prays against two kinds of attack or persecution.
Primo contra eam quae fuit contra totum populum Dei: et hoc in quinta decade: Ps. 41: quemadmodum desiderat cervus ad fontem aquarum, ita desiderat anima mea ad te, Deus.
First, against what was against the whole people of God, and this is in the fifth set of ten, beginning, as the deer longs for fountains of water, so my soul longs for you, O God (Ps 41:2).
Universaliter autem justus in persona sua dupliciter affligitur: quandoque a temporaliter persequentibus, quandoque ab aliquibus injuste viventibus: 2 Petr. 2: animam justi iniquis operibus cruciabant: Ps. 118: defectio tenuit me et cetera.
And second, the just man individually is afflicted in two ways: sometimes by those persecuting him in temporal affairs, and sometimes by those living unjustly: they afflicted the soul of the just with unjust works (2 Pet 2:8); fainting has taken hold of me because of the wicked (Ps 118:53).
Et ideo primo ponit psalmos pertinentes ad primam persecutionem David, secundum quod significat aliquid contra Christum et ecclesiam.
So he puts first the psalms pertaining to the first kind of persecution against David, which signifies something against Christ and the Church,
Secundo ad secundam tribulationem pertinentes, in quarta decade: Ps. 31: beati quorum remissae sunt iniquitates.
and next, the fourth set of ten, those pertaining to the second kind of tribulation: blessed are those whose iniquities are forgiven (Ps 31:1).
Item David in regno suo existens duplicem tribulationem passus est: quia a specialibus personis, et a toto populo.
And David, while reigning, suffered two kinds of tribulation: by particular persons and by the whole people.
Primo ergo ponuntur psalmi contra personam.
Therefore, the psalms which are against an individual are first.
Secundo psalmi in quibus orat contra secundam: et hoc in tertia decade, scilicet Deus Deus.
Next are the psalms in which he prays against the second persecution, and this is in the third set of ten, namely: O God, my God, look upon me (Ps 21:2).
A specialibus autem personis duabus persecutionem passus est: scilicet ab Absalone, et a Saule. Et per hoc significatur persecutio quam sancti patiuntur, vel a domesticis, vel ab extraneis: sic Christus passus est a Juda, et a Judaeis.
Now, he suffered persecution from two particular persons, namely Absalom and Saul, and this signifies the persecution that the saints suffer either from those of their own household or from those outside. So Christ was made to suffer by Judas and by the Jews.
Primo ergo ponuntur psalmi contra primum.
Therefore the psalms against the first are put first;
Secundo contra secundum: et hoc in secunda decade: Ps. 11: salvum me fac domine, quoniam defecit sanctus, quoniam diminutae sunt veritates a filiis hominum.
those against the second are next, and these are in the second group of ten: save me, O Lord for there is no holy one, for truth has disappeared from among the sons of men (Ps 11:2).
Primo ergo agendum est de prima decade, in qua praemittitur psalmus iste, scilicet beatus vir et cetera.
Therefore, we must first treat the first ten, which begin with the psalm that opens, blessed is the man (Ps 1:1).
Super Psalmo 1
Psalm 1
Beatus vir
Blessed is the man
1:1 Beatus vir qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit; 1:2 Sed in lege domini voluntas ejus, et in lege ejus meditabitur die ac nocte.
1:1 Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence. 1:2 But his will is in the law of the Lord, and on his law he shall meditate day and night.
1:3a Et erit tamquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo: et folium ejus non defluet.
1:3a And he shall be like a tree which is planted near running waters, which shall bring forth its fruit in due season. And his leaf shall not fall off:
1:3b Et omnia quaecumque faciet prosperabuntur. 1:4 Non sic impii, non sic; sed tamquam pulvis quem projicit ventus a facie terrae. 1:5 Ideo non resurgent impii in judicio, neque peccatores in concilio justorum. 1:6 Quoniam novit dominus viam justorum; et iter impiorum peribit.
1:3b and all that he shall do shall prosper. 1:4 Not so the wicked, not so, but they are like the dust, which the wind drives from the face of the earth. 1:5 Therefore, the wicked shall not rise again in judgment, nor sinners in the council of the just. 1:6 For the Lord knows the way of the just, and the way of the wicked shall perish.
1. Hic psalmus distinguitur contra totum opus: non enim habet titulum, sed est quasi titulus totius operis. Sed et David Psalmos composuit per modum orantis, qui non servat unum modum, sed secundum diversas affectiones et motus orantis se habet. Hic ergo primus psalmus exprimit affectum hominis elevantis oculos ad totum statum mundi, et considerantis quomodo quidam proficiunt, quidam deficiunt. Et inter beatos Christus fuit primus; inter malos Adam.
1. This psalm is distinct from the rest of the work, for it does not have a title, but is itself a sort of title to the whole work. And David composed the Psalms in the manner of one praying, who does not keep to one style, but follows his various feelings and movements. Therefore, this first psalm expresses the feeling of a man lifting up his eyes to the whole state of the world and considering how some succeed and some fall short. And Christ was first among the blessed, Adam among the evil.
Sed notandum: quod in uno omnes conveniunt, et in duobus differunt. Conveniunt in beatitudine, quam omnes quaerunt; differunt autem in processu ad beatitudinem, et in eventu hujus: quia quidam perveniunt, et quidam non.
And it should be noted that all, blessed and evil alike, are of accord in one thing, and differ in two. They are of accord in happiness, which all seek, but they differ in their advance toward happiness and in their outcome, since some reach it, and some do not.
Dividitur ergo psalmus iste in partes duas.
Therefore, this psalm is divided into two parts.
In prima describitur processus omnium ad beatitudinem.
The first describes the advance of all toward happiness;
In secunda eventus, ibi, et erit tamquam lignum quod plantatum est secus decursus.
the second, the outcome: he shall be like a tree which is planted near running waters.
Circa primum duo facit.
Within the first part, he discusses two things:
Primo tangitur processus malorum;
first, the advance of evil people;
secundo bonorum, sed in lege domini voluntas ejus et cetera.
second, of good people: but his will is in the law of the Lord.
In processu malorum tria consideranda sunt.
Regarding the advance of evil people, three things are to be considered.
Primo deliberatio de peccato, et hoc in cogitatione;
First, deliberation about sin, and this is in thought;
secundo consensus et executio;
second, consent and execution;