Super Psalmo 26 Psalm 26 Dominus illuminatio mea et salus mea The Lord is my light and my salvation ^26:1 In finem, psalmus priusquam liniretur. Dominus illuminatio mea et salus mea: quem timebo? Dominus protector vitae meae: a quo trepidabo? ^26:2 Dum appropiant super me nocentes ut edant carnes meas, qui tribulant me inimici mei, ipsi infirmati sunt et ceciderunt. ^26:1 Unto the end, a psalm before he was anointed. The Lord is my light and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? ^26:2 While the wicked draw near against me to eat my flesh, my enemies who trouble me have themselves been weakened, and have fallen. ^26:3 Si consistant adversum me castra, non timebit cor meum; si exsurgat adversum me praelium, in hoc ego sperabo. ^26:3 If a camp should stand against me, my heart shall not fear. If a battle should rise up against me, in this will I be confident. ^26:4 Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini omnibus diebus vitae meae; ut videam voluptatem Domini, et visitem templum ejus. ^26:4 One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple. ^26:5 Quoniam abscondit me in tabernaculo suo; in die malorum protexit me in abscondito tabernaculi sui. ^26:5 For he has hidden me in his tabernacle; in the day of evils, he has protected me in the secret place of his tabernacle. ^26:6a In petra exaltavit me, et nunc exaltavit caput meum super inimicos meos. ^26:6a He has exalted me upon a rock and now he has lifted up my head above my enemies. ^26:6b Circuivi, et immolavi in tabernaculo ejus hostiam vociferationis; cantabo, et psalmum dicam Domino. ^26:6b I have gone round and have offered up in his tabernacle a sacrifice of jubilation. I will sing and recite a psalm to the Lord. ^26:7 Exaudi, Domine, vocem meam, qua clamavi ad te; miserere mei, et exaudi me. ^26:7 Hear, O Lord, my voice, with which I have cried to you. Have mercy on me and hear me. ^26:8 Tibi dixit cor meum: Exquisivit te facies mea; faciem tuam, Domine, requiram. ^26:8 My heart has said to you, “My face has sought you.” Your face, O Lord, will I still seek. ^26:9a Ne avertas faciem tuam a me; ne declines in ira a servo tuo. ^26:9a Turn not away your face from me; turn not away in your wrath from your servant. ^26:9b Adjutor meus es tu; ne derelinquas me, neque despicias me, Deus salutaris meus. ^26:10 Quoniam pater meus et mater mea dereliquerunt me; Dominus autem assumpsit me. ^26:9b You are my helper, forsake me not; do not despise me, O God my Savior. ^26:10 For my father and my mother have left me, but the Lord has taken me up. ^26:11 Legem pone mihi, Domine, in via tua, et dirige me in semitam rectam, propter inimicos meos. ^26:11 Set me, O Lord, a law in your way, and guide me in the right path, because of my enemies. ^26:12 Ne tradideris me in animas tribulantium me: quoniam insurrexerunt in me testes iniqui, et mentita est iniquitas sibi. ^26:12 Deliver me not over to the will of those who trouble me; for unjust witnesses have risen up against me and iniquity has lied to itself. ^26:13 Credo videre bona Domini in terra viventium. ^26:13 I believe I will see the good things of the Lord in the land of the living. ^26:14 Expecta Dominum, viriliter age: et confortetur cor tuum, et sustine Dominum. ^26:14 Expect the Lord, do manfully, and let your heart take courage, and wait for the Lord. 233. Praemissa oratione, hic psalmista consequenter dicit fiduciam de oratione conceptam: et circa hoc duo facit. 233. Now having prayed, the psalmist speaks about the trust engendered by the prayer, and he makes two points regarding this. Primo ponit fiduciam conceptam. First, he describes the trust engendered. Secundo iterato orat ut non deficiat in sua fiducia, ibi, ad te domine. Second, he proceeds to pray that he will not fail in his trust: unto you, O Lord (Ps 27:1). Titulus, in finem psalmus priusquam liniretur. The title is unto the end, a psalm before he was anointed. Notandum est quod sicut glossa latius dicit, David tribus vicibus fuit unctus in regem. It should be noted that, as the gloss broadly says, David was anointed as king on three occasions. Primo a Samuele, 1 Reg. 16. Et tunc non fuit rex, sed habuit signum regni. Tulit Samuel cornu olei, et unxit eum in medio fratrum et cetera. Et tunc directus est spiritus domini in David, quia ex tunc fuit propheta, secundum Hieronymum et Josephum. The first was by Samuel. And then he was not really king but had a sign of kingship. Then Samuel took the horn of oil, and anointed him in the midst of his brethren (1 Sam 16:13). Then the Spirit of the Lord was sent upon David, since from then on he was a prophet, according to Jerome and Josephus. Secundo in Hebron, 2 Reg. 2: venerunt viri Juda, et unxerunt David in regem super domum Juda. The second was in Hebron: the men of Judah came, and anointed David to be the king of Judah (2 Sam 2:4). Tertio occiso Isboseth filio Saulis regnavit super totum Israel, 2 Reg. 8: The third was when he reigned over all Israel after Isboseth the son of Saul had been killed (1 Sam 8:15). hae duae inunctiones computabantur pro una, quia utraque fuit pro actuali dignitate regni adipiscenda. These two anointings are counted as one, since in each one of them he was anointed for the real dignity of the kingship. In prima passus est persecutionem a Saule, sed post secundam et tertiam regnavit in pace. After the first, he suffered persecution from Saul, but after the second and the third he reigned in peace. Sed contra de Absalone. But on the contrary are the events concerning Absalom. Respondeo dicendum, quod non est passus persecutionem ab extraneis, sed ab Absalone et Siba: et ideo fecit hunc psalmum ante secundam unctionem. I respond that it should be said that he did not suffer persecution from outsiders, but from Absalom and Ziba. So he made this psalm before the second anointing. Melius tamen videtur ut referantur ad Christum duae unctiones in novo testamento; scilicet regis et sacerdotis. Et Christus fuit unctus oleo spiritus sancti: Psalm. 44: unxit te Deus et cetera in regem et sacerdotem. Et haec unctio derivatur usque ad nos: Psalm. 132. Sicut unguentum in capite quod descendit in barbam, barbam Aaron: Joan. 1: de plenitudine ejus omnes accepimus. Nevertheless, it seems better that the two anointings be referred to Christ in the New Testament as priest and king. And Christ was anointed with the oil of the Holy Spirit: God has anointed you (Ps 44:8) as king and priest. And this anointing has poured down upon us. Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron (Ps 132:2). Of his fullness we have all received (John 1:16). Primo ergo ungimur sacerdotali unctione in figura futuri regni: erimus enim reges et liberi. Therefore, we are first anointed with a priestly anointing in the figure of the future king; we will be kings and free men. Et quia adhuc patimur hostes, postea ungemur dupliciter actuali gloria: scilicet stola gloriae animae et corporis. And since we now suffer from our enemies, afterwards we will be anointed in two ways with actual glory, namely, with the stole of glory for the soul and for the body. Christus autem primo fuit unctus unctione gratiae, postea gloriae. Now Christ was first anointed with the anointing of grace, and afterwards with that of glory. Dividitur ergo psalmus iste in tres partes. Therefore, this psalm is divided into three parts. In prima ponit fiduciam de Deo conceptam. In the first, he describes the trust engendered in God. In secunda ostendit desiderium ex fiducia conceptum, ibi, unam petii. In the second, he shows the desire that comes from the trust engendered, at one thing I have asked. Tertio ponit desiderii impletionem, ibi, exaudi domine. In the third, he describes the fulfillment of his desire, at hear, O Lord.