Super Psalmo 41 Psalm 41 Quemadmodum desiderat cervus As the hart longs for the fountains ^41:1 In finem. Intellectus filiis Core. ^41:2 Quemadmodum desiderat cervus ad fontes aquarum, ita desiderat anima mea ad te, Deus. ^41:3 Sitivit anima mea ad Deum fontem vivum; quando veniam, et apparebo ante faciem Dei? ^41:1 Unto the end, understanding for the sons of Korah. ^41:2 As the hart longs for the fountains of water, so my soul longs for you, O God. ^41:3 My soul has thirsted after the strong living God; when shall I come and appear before the face of God? ^41:4 Fuerunt mihi lacrimae meae panes die ac nocte, dum dicitur mihi quotidie: ‘Ubi est Deus tuus?’ ^41:4 My tears have been my bread day and night, while it is said to me daily, “Where is your God?” ^41:5a Haec recordatus sum, et effudi in me animam meam, quoniam transibo in locum tabernaculi admirabilis, usque ad domum Dei, ^41:5a These things I remembered, and poured out my soul in me; for I shall go into the place of the wonderful tabernacle, even to the house of God, ^41:5b in voce exsultationis et confessionis, sonus epulantis. ^41:6 Quare tristis es, anima mea? Et quare conturbas me? Spera in Deo, quoniam adhuc confitebor illi, salutare vultus mei, ^41:7 et Deus meus. Ad me ipsum anima mea conturbata est: propterea memor ero tui de terra Jordanis et Hermoniim a monte modico. ^41:5b with the voice of joy and praise; the noise of one feasting. ^41:6 Why are you sad, O my soul? and why do you trouble me? Hope in God, for I will still give praise to him: the salvation of my countenance, ^41:7 and my God. My soul is troubled within me; therefore will I remember you from the land of Jordan and Hermon, from the little hill. ^41:8 Abyssus abyssum invocat, in voce cataractarum tuarum; omnia excelsa tua, et fluctus tui super me transierunt. ^41:8 Deep calls on deep, at the noise of your flood-gates. All your heights and your billows have passed over me. ^41:9 In die mandavit Dominus misericordiam suam, et nocte canticum ejus; apud me oratio Deo vitae meae. ^41:10 Dicam Deo: ‘Susceptor meus es; quare oblitus es mei? Et quare contristatus incedo, dum affligit me inimicus? ^41:11 Dum confringuntur ossa mea, exprobraverunt mihi qui tribulant me inimici mei, dum dicunt mihi per singulos dies: ‘Ubi est Deus tuus?’’ ^41:12 Quare tristis es, anima mea? Et quare conturbas me? Spera in Deo, quoniam adhuc confitebor illi, salutare vultus mei, et Deus meus. ^41:9 In the daytime the Lord has commanded his mercy, and a canticle to him in the night. With me is prayer to the God of my life. ^41:10 I will say to God, “You are my support. Why have you forgotten me? And why go I mourning, while my enemy afflicts me? ^41:11 While my bones are broken, my enemies who trouble me have reproached me; while they say to me day by day, “Where is your God?” ^41:12 Why are you cast down, O my soul? And why do you disquiet me? Hope in God, for I will still give praise to him: the salvation of my countenance, and my God. 432. Haec est quinta deca primae quinquagenae; et sic ordinatur ad implorandum auxilium contra praesentia mala. 432. This is the fifth group of ten in the first fifty psalms; it is ordered to implore help against present evils. Et haec est figura temporalium malorum, quae acciderunt David, qui passus est persecutionem ab Absalone; et contra hoc fuit prima deca. And this is done by the figure of the temporal evils which befell David, who suffered persecution from Absalom, and the first ten psalms were against this. Item a Saule; et contra hoc secunda deca. He suffered also from Saul, and the second ten were against this. Item a toto populo; et contra hoc tertia deca. He also suffered from the whole people, and the third ten were against this. Item a multis aemulis; et contra hoc quarta deca. (Ps. 34): judica, domine, nocentes me. He also suffered from many rivals, and the fourth ten were against this. Judge O Lord, those who wrong me (Ps 34:1). Restat quinta deca, in qua loquitur specialiter de his quae pertinent ad regnum. Et petit in ista deca contra impugnatores regni auxilium divinum. The fifth ten remain, in which he speaks particularly about those things which pertain to his reign. And in these ten he asks for divine help against those who fight against his reign. Et ut ad mysterium referatur, petit justus homo contra illos qui regnum Ecclesiae impugnant. And when applied to what is mystical, this means that the just man asks for help against those who fight against the reign of the Church. Dividitur ergo deca ista in duas partes. Therefore, these ten are divided into two parts. Primo format petitionem pro statu regni; The first forms a prayer for the state of his kingdom. secundo, quia regnum videtur esse turbatum per peccatum, ideo petit veniam pro peccato, ibi (Ps. 50), miserere mei, Deus. Second, since the kingdom is seen to be disturbed by sin, he asks forgiveness for sin, at have mercy on me, O God (Ps 50:3). Circa primum duo facit. About the first, he makes two points. Primo proponit petitionem contra hostes regni; First, he puts forward a petition against the enemies of the kingdom; secundo exauditus gratias agit de gloria regni, ibi (Ps. 44), eructavit. second, having been heard, he gives thanks for the glory of the kingdom, at my heart has uttered a good word (Ps 44:2). Et quia omnis petitio provenit ex desiderio, ideo circa primum duo facit. And since every petition comes from desire, so he makes two points regarding the first. Primo proponit suum desiderium: First, he puts down his desire; secundo addit orationem, ibi (Ps. 43), Deus auribus. second, he adds a prayer, at we have heard, O God, with our ears (Ps 43:2). Circa primum duo facit. About the first, he makes two points. Primo ostendit desiderium quod habet ad Deum; First, he describes the desire that he has for God; secundo petit desiderii impletionem, ibi (Ps. 42), judica me. second, he asks for the fulfillment of his desire, at judge me, O God (Ps 42:1). Titulus: in finem intellectus filii Core. Hoc est expositum in titulo praecedentis psalmi; tamen alia littera habet: in finem intellectu; id est, attribuitur iste psalmus filiis Core, intellectu, id est per intellectum ducens nos in finem. The title is unto the end, understanding for the sons of Korah. This is explained in the title of the preceding psalm; nevertheless, another text has unto the end by understanding, that is, this psalm is attributed to the sons of Korah by understanding, that is, leading us to the end through the understanding. Core interpretatur Calvaria. Unde illi dicuntur filii Core qui patiuntur irrisionem propter crucem. Unde 4 Reg. 4, pueri irridebant Eliseo: ascende calve, ascende calve; et maledixit eis Eliseus, et ursi comederunt illos. Illi ascendunt de Bethel qui ad fidem Christi convertuntur de Juda, quae olim domus Dei vocabatur. Et hi deridentur a pueris, id est Judaeis puerili sensu utentibus, quia adhuc sub pedagogo sunt, et improperant crucem Christi: et isti duo ursi devoraverunt eos, scilicet Titus et Vespasianus. Korah is interpreted as Calvary. So those who suffer derision for the sake of the Cross are called the sons of Korah. So the boys mocked Elisha: “Go up, bald head; go up, bald head,” and Elisha cursed them . . . and two bears ate them (2 Kgs 2:23–24). Those “come up from Bethel” who are converted to the faith of Christ from Judah, which was formerly called the house of God. And these converts are mocked by the boys, that is, the Jews who are immature, in the sense that they are still under the pedagogue and ridicule the Cross of Christ. And those two bears devoured them, namely, Titus and Vespasian. Dividitur ergo psalmus in duas partes. Therefore, the psalm is divided into two parts. In prima enim ponit suum desiderium. In the first, he describes his desire; In secunda ponit tristitiam incitantem desiderium, ibi, fuerunt mihi. in the second, he describes the sadness which arouses his desire, at my tears have been my bread. Circa primum tria facit. Regarding the first, he makes three points. Primo proponit desiderium sub similitudine. First, he puts forward his desire using an image. Secundo rationem similitudinis assignat, ibi, sitivit. Second, he explains the meaning of the image, at my soul has thirsted. Tertio exponit rem desideratam, ibi, quando veniam. Third, he explains the thing he desires, at when shall I come.