Salmi
Liber PsalmorumIntroduzioni
Enciclopedia Cattolica
Composizioni poetiche, di preghiera o d'insegnamento, adibite nel culto sia israelitico sia cristiano, la cui collezione di 150 forma nella Bibbia il libro dei S. o Salterio (v.). Il libro dei S. occupa tra i libri sacri un posto di primo piano: presso gli Ebrei solo il Pentateuco lo precede in importanza; nel Nuovo Testamento è il libro più citato, dopo quello di Isaia. La Chiesa lo accolse come espressione della preghiera pubblica e come libro profetico, e pertanto fra i libri del Vecchio Testamento è il più usato e più commentato.
Il nome del Salterio, nel testo masoretico Tēhillim (« Laudi »), non si può applicare con rigore ai singoli s., che sono vari per indole e contenuto. Lo stesso è del nome greco ψαλμοί: ψαλμός; infatti traduce l'ebraico mizmōr « canto da eseguirsi con strumenti a corda ».
Haydock
The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and osthers, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable to this opinion, (Calmet; Tirinus; etc.) which is contrary to St. Ambrose, etc. The matter is not of great moment, as all confess that the 150 Psalms were dictated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew 22:44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts 4:25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, etc. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Simon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; etc.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such strings of this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., etc.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek L, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiod.)
Douay 1582/1609
PROEMIAL ANNOTATIONS vpon the Booke of Psalmes. 12 paragrafi
THE authoritie of this Booke was euer authentical, This booke vndoubtedly is canonical Scripture. and certaine, as the assured word of God, and Canonical Scripture. But concerning the author, there be diuers opinions. For although it be manifest by the testimonie of Philo, and Iosephus, that in their time, Late Hebrew Doctors and some Catholiques hold diuers authors of sundry Psalmes. and alwaies before, only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes: yet after that lerned Origen, and other Christian Doctors, expounded manie Psalmes of Christ, the Iewes being pressed therwith, begane to denie that al were Dauids: alleaging for their new opinion, the titles of diuers Psalmes, and some other difficulties, ministring occasion of much needles dispute, stil acknowledging the whole booke to be Canonical. Wherupon S. Ierom, and S. Augustin, sometimes Prefat. in Psal. Epist. 134. 139. admitted those as authores of certaine Psalmes, whose names are in the titles thereof. S. Cyprian, S. Cyril, S. Athanasius, and others agree in general, that Dauid writte not al: but differ much in particular, touching other supposed authores. In so much that Melchisedech; Moyses, Asaph, Eman, Idithun, The sonnes of Core, Salomon, Ieremie, Ezechiel, Esdras, Aggaeus, and Zacharias, are al (with more or lesse probabilitie) reputed authores of seueral Psalmes. Neuertheles It is much more probable that Dauid was author of al. it semeth that S. Ierom rather related other mens iudgement, then shewed his owne; as we shal note by and by. And S. Augustin (li. 17. c. 14. de ciuit) maturely discussing this doubt, saith plainly, that their Iudgement semed Proued by S. Augustin, S. Chrysostom, and greatest part of Doctors. to him more credible, vvho attribute al the hundred fiftie Psalmes to Dauid alone. Further explicating that wheras some Psalmes haue Dauids owne name in their titles, some haue other mens names, some none at al, this diuersitie importeth not diuers authores, but signifieth other thinges, either perteyning to the same persons, or by interpretation of their names, belonging to the present matter, as our Lord inspired him. Likewise S. Chrysostome resolutely iudgeth, that only King Dauid was author of this whole Booke. Moued especially by this argument, for that Christ and the Apostles alleaging the Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. Psalmes, do oftentimes name Dauid as author, and neuer anie other. Also Origen, S. Basil, S. Ambrose, S. Hilarie, The common voice of Christians & some general councels, cal it Dauids Psalter. Theodoretus, Cassiodorus, Beda, Eutimius, and most part of ancient and late writers, with the most common voice of Christians, cal this booke the Psalmes of Dauid: and the General Councels of Carthage, Florence, and Trent, in the Cathologue of Canonical Scriptures recite this booke, by the name of Dauids Psalter.
Moreouer it is clere, Act. 2. that the second Psalme, though it want his name, is Dauids. And other Scriptures Proued by other Scriptures. 2. Paral. 7. v. 6. and 1. Esd. 3. v. 10. say plainly, that Dauid made the Psalmes, 104. 105. 106. 117. 135. beginning: Confesse to our Lord, because he is good, because his mercie is for euer. VVhich he appointed the Leuites to sing, or play on instruments: 1 Paral. 15. &. 16. and yet they haue not his name in their titles. Againe, 2. Reg. 23. Dauid is only intitled the egregious, or excellent Psalmist of Israel. Neither were Asaph, Eman, and Idithun anie where called Prophetes (as are al the writers of holie Scriptures) but only masters of musike, 1. Paral. 25. And the sonnes of Core were only porters. 1. Paral. 26. Finally S. Ierom (whose iudgement the whole Church singularly estemeth, in al questions belonging to holie Scriptures) semeth as much inclined, that only the Royal Prophet Dauid was author of this whole booke, as to the contrarie. For in his Epistle to Paulinus, prefixed before the Latin Bible, comprehending the principal arguments S Ierom attributeth the summe of this booke to Dauid only. of seueral bookes, when he cometh to the Psalmes, without mention of other authors, saith: Dauid our Simonides, Pindarus, and Alceus; Flaccus also, Catullus, and Cerenus, soundeth out Christ, vvith harpe & tenne stringed Psalter, rising vp from hel: so attributing the summe of this whole booke to the Royal Prophet Dauid, as if he supposed no other author.
Touching therfore the argument, or contentes of this The Psalmes are a Summe of al other Scriptures. diuine Psalter, al Catholique Doctors vniformly agree that it is the abridgement, summe, and substance of al holie Scriptures, both old and new Testament. As may first be probably collected, by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes, in one place (Luc. 24. v. 44.) semeth not Mat. 5. 7. 11. 22. Lu•. 16. onlie to reduce al to the Lavv and Prophetes iointly, but also to the Psalmes alone, or seuerally. But whether this be our Sauiours diuine meaning or no in that place, out of this and manie other places, al the ancient Fathers teach expresly, that the Psalmes are an Epitome of al other holie Scriptures. For example, S. Denys, li de Eccles. Hierar. contemplat. 2. after brief recital of the contents of other holie Scriptures, saith: This sacred booke of diuine Canticles, doth exhibite both a general song, and exposition of diuine thinges. S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine: the treasure of perfect Theologie. S. Ambrose accounteth it the register of the vvhole Scripture. Origen, S. Cyprian S. Ierom, S. Chrysostom, S. Greg. in Psal. penitent. S. Gregorie, S. Beda S. Bernard, Cassiodorus, Eutimius, and others vse the same, or very like termes. S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes, sheweth that the Psalmes conteyne They cōteine the summe of Legal, Historical, Sapientiential, and Prophetical doctrine. al: The Lavv (saith he) teacheth somethinges, the Historie somethinges, the Prouerbes also and Prophetes teach somethinges: but the Booke of Psalmes teacheth al. It proposeth the lavv, recounteth thinges of old, prescribeth the due ordering of mens actions, and prophecieth thinges to come. Briefly it is a common treasure of good doctrine, aptly administring that is necessarie to euerie one. And a litle after, exemplifying in particular points: Is not here (saith he) al greatnes of vertue, and is not here the right square of iustice? is not the comlines of chastitie; the consummation of prudence? is not vvhatsoeuer may be called good, lerned in the Psalmes? Here is the knovvlege of God; the clere prenounciation of Christ to come in flesh; the hope of general Resurrection; feare of torments; promise of glorie; reuelation of mysteries. Euen al good thinges are here, as in a common great treasure, laide vp and heaped together.
See then and obserue here (Christian reader) the admirable Gods prouidence in sweetly drawing our consent & cooperation of freewil, which is necessarie to saluation. wisdom, and goodnes of God. The meanes of mans saluation being so disposed, that his owne free consent, and cooperation is therto necessarily required, according to that most approued doctrin of the same S. Augustin: Qui creauit te sine te; non iustificat te sine te. He that created Ser. 15. de verb. Apost. thee, vvithout thee, doth not iustifie thee vvithout thee: to helpe our weaknes, and sweetly to draw our mindes, otherwise auerse from trauel and paine, the Holie Ghost S. ⸢B⸣asil. in pr⸢o⸣log. hath ordained that in smal rowme, and in pleasant maner, we may attaine necessarie knowlege of God, & our selues, easely kepe the same in memorie, and dayly put in practise our chiefest dutie, in seruing and praising God, by singing, reading, or hearing these diuine Psalmes. which one booke (as euerie one shal be able to lerne it, more or lesse perfectly) openeth and sheweth the way, to vnderstand al other Scriptures, and so to finde, & enioy the hidden treasures of Gods word: in like maner as a key openeth a lock. For the whole sacred Bible is a sealed Booke, and not rightly Apoc. 5. Holie Scriptures a sealed booke. vnderstood, til the seale, or lock be opened, by the key of Gods spirite, geuing knowlege; which the Holie Ghost, amongst other wayes, inspireth very often, by sacred Musike or Psalmodie. As S. Gregorie noteth in holie Scripture li. 4 dialogi, c. 42. The Psalter is the key of other Scriptures. (4. Reg. 3. v. 15.) where Eliseus not yet knowing Gods wil in a particular case, called for a Psalmist (or player on instruments) and vvhen the Psalmist sang, the hand of our Lord came vpon Eliseus, and presently he prescribing what should be donne, procured plentie of water without rayne, where was none before, and prophecied victorie against the enimies. Reason also and experience teach, that as men of cheerful hart are apt to s••g: so the exercise of reading, singing, or Iac. 5. playing Psalmes, is a conuenient and a special meanes, to attaine quietnes or cheerfulnes of mind.
But as this holie Psalter is the key of other Scriptures, so it selfe is most especially a sealed, and locked Booke, requiring But it self is also sealed. manie keyes. Euerie Psalme (saith S. Hilarie) hath a peculiar key, and oftentimes there be so manie lockes and keyes of one Psalme, as there be diuers persons that speake, to diuers endes and purposes. For albeit diuers mysteries are sometimes connected, But one principal key of ech Psalme. and so require sundrie keyes, yet there is but one principal, & proper key of ech Psalme: otherwise it should be diuided into manie Psalmes. Our first endeuour therfore must be, to find the proper key of euery Psalme, that is, Tenne keyes of the Psalter. to know what is principally therein conteyned. To this purpose the lerned Expositers of this booke, haue obserued tenne general pointes, or seueral matters, to which al the contents may be reduced, as it were, so manie keyes, and meanes of entrance into the sense, and true vnderstanding of al the Psalmes. And the same may likewise be called Also tenne stringes. the tenne stringes of this diuine instrument. Vpon one of which, euery Psalme principally playeth, touching the rest more or lesse, as cause requireth, for more melodious harmonie, and perfect musike.
The first key, or string, is God himself: One in Substance: 1. Key. One God the B. Trinitie. Three in Persons. Almightie, Alperfect, Powre, VVisdom, Goodnes, Maiestie, Iustice, Mercie, & other Diuine 2. Gods workes. Attributes. The second, is Gods workes of Creation, Conseruation, 3. Gods prouidence. and Gouerning of the whole world. The third, Gods Prouidence, especially towards man, in protecting 4. The Hebrew people. and rewarding the iust: in permitting, and punishing the wicked. The fourth, is the peculiar calling of the Hebrew people, their beginning in Abraham, Isaac, and Iacob: their maruelous increase in Aegypt: diuers estates, manie admirable and miraculous thinges donne amongst them; with their ingratitude, reiection, and reprobation. The fifth principal key, and string is Christ, the promised 5. Christ our Redemer. Redemer of mankind: prophecying his Incarnation, Natiuitic, Trauels, Sufferings, Death, Resurrection, Ascension, and Glorie. The sixt is the propagation of Christs 6. Conuersion of Gentiles, the Catholique Church. name and Religion, with Sacrifice and Sacramntes, in the multitude of Gentiles beleeuing in him, euen to the vttermost coastes of the earth, the Catholique Church euer visible. The seuenth is the true maner of seruing God, 7. Faith & good workes. with sincere faith, and good workes. The eight, holie Dauid interposeth manie thinges concerning himselfe. As 8. Dauids owne actes. Gods singular benefites towards him, for which he rendereth thankes, and diuine praises, recounteth his enimies, dangers, and afflictions of mind & bodie, namely by Saul, Absalon and others, humbly beseeking, and obtaining Gods protection. He also expresseth in himselfe a perfect image, and patterne of a sincere and hartie penitent: bewayling, confessing, and punishing his owne sinnes. The 9. General Resurrection, & Iudgement. ninth is the end and renouation of this world, with the general Resurrection, and Iudgement. The tenth is eternal 10. Eternal glory and paine. felicitie, and punishment, according as euerie one deserueth in this life. These are the tenne keyes of this holie Booke; and tenne stringes of this Diuine Psalter.
Moreouer to finde which of these is the proper key, and principal string of euerie Psalme, lerned Diuines vse foure Foure wayes to find the proper key of euerie psalme. especial wayes. First by the title, added by Esdras, or the Seuentie two Interpreters, for an introduction to the sense of the same Psalme. So it appeareth that the third Psalme 1. By the title. treateth literally of Dauids danger, and deliuerie from his sonne Absalon: which is the eight key. though mystically it signifieth Christs Persecution, Passion, & Resurrection, which is the fifth key. Secondly, if there be no title, or if it 2. Allegation in the new Testament. declare not sufficiently the key, or principal matter conteyned, it may some times be found by allegation and application of some special part thereof in the new Testament. So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. &. Heb. 5. v. 5. that the second Psalme perteyneth to Christ, impugned and persecuted by diuers aduersaries. VVhich is the fiftkey. Thirdly, when greater thinges are 3. Greatnes of thinges affirmed. affirmed of anie person, or people, as of Dauid, Salomon, Iewish nation, or the like, then can be verified of them, it must necessarily be vnderstood of Christ, or his Church, in the new Testament, or in Heauen. So the conclusion of the 14. Psalme: He that doth these thinges, shal not be moued for euer, can not be verified of the tabernacle, nor temple of the Iewes; but of eternal Beatitude in heauen. VVhich is the tenth key. Though the greater part of the Psalme sheweth, that iust and true dealing towards our neighboures, is necessarie for attayning of eternal Glorie. Fourtly when, 4. Conference of places. both the title and Psalme, or part thereof seme hard and obscure, some part being more cleare, the true sense of al may be gethered, by that which is more euident. According li. 3 c. 4. de pecca. merit. to S. Augustins rule, li. 2. c. 9. & li. 3. c. 26. Doct. Christ. So the title, and former part of the fifth Psalme, being more obscure, are explaned by the last verses, shewing plainly that God wil iustly iudge al men, both iust and wicked, in the end of this world. VVhich is the ninth key. By these and like meanes the principal key being found, it wil more easily appeare, what other keyes belong to the same, and what other stringes are also touched. At least the studious may by these helpes make some entrance, and for more exact knowlege search the iudgement of ancient Fathers, and other learned Doctours.
But besides this singular great commoditie, of compendious handling much Diuine matter in smal rowme, this The stile of this booke is Poetrie. booke hath an other special excellencie, in the kind of stile, and maner of vttering, which is Meeter, and Verse, in the original Hebrew tongue. And though in Greke, Latin, and other languages, the same could not in like forme be exactly translated, yet the number, and distinction of verses is so obserued, that it is apt for musike, as wel voices as instruments, and to al other vses of Gods seruants. Neither Abuse derogateth not from good thinges. is musical maner of vttering Gods word and praises, lesse to be esteemed, because profane Poetes haue in this kind of stile vttered light, vaine, and false thinges. For the abuse of good thinges, doth not derogate from the goodnes therof, but rather commendeth the same, which others desire to imitate. And clere it is, that this holie Psalmodie was Dauids Psalter more ancient then any profane poetrie now extant. before anie profane poetrie now extant. For Homer the most ancient of that sorte, writte his poeme, at least two hundred and fourtie yeares after the destruction of Troy: as Apolidorus witnesseth; others, namely Solinus, Herodotus, and Cornelius Nepos say longer. VVheras kind Dauid our Diuine Psalmist, reigned within one hundred years, after the Troianes warres. There were in dede Amphion, Orpheus, and Muscus before Dauid, but their verses either were not written, or shortly perished, only a confuse memorie remaining of them, recited, altered, and corrupted by word of mouth: but before them were the sacred Historie of Iob, almost al in verse; and the two Canticles of Musike very ancient. Moyses, Exodi 15. and Deut. 32. It is moreouer recorded that Gen. 4. I•bal (long before Noes floud) was the father of them, that sang on harpe, and organ. Musike therfore is maruelous Sacred poetrie most excellēt. ancient. But sacred Poetrie is in manie other respectes most excellent, and most profitable. This holie Psalmodie (saith Prefat. S. Augustin) is a medecine to old spiritual sores, it bringeth present remedie to nev vvvoundes: it maketh the good to perseuere in vvel doing, it cureth at once al predominating passions, vvhich vexe mens soules. A little after: Psalmodie driueth avvay euil spirites, iuuiteth good Angels to helpe vs, it is a shield in night terrors, a refreshing of day trauels, a guard to children, an ornament to yongmen, a comforte to oldmen, a most seemlie grace to vvemen. Vnto beginners it is an introduction, an augmentation to them that goe forvvard in vertue, a stable firmament to the perfect: It conioyneth the vvhole Church militant in one voice, and is the spiritual eternal svvete perfume of the celestial Armies, al Sainctes and Angels in heauen.
To al this we may adde other causes, which moued the VVhy King Dauid w•••te diuine poetrie Royal Prophete to write this diuine poetrie. First he had from his youth (by Gods special prouidence) a natural inclination to Musike; wherin he shortly so excelled, that before The first cause his natural inclination to musike. al the Musitians in Israel, he was selected to recreate king Saul, whom an euil spirite vexed. And his skil, together with his deuotion, had such effect, that vvhen he playde 1. Reg. 16. v. 23. on the harpe, Saul vvas refreshed, and vvaxed better. For the euil spirite departed from him: saith the holie text. VVherfore he made these Psalmes, that him selfe and others might by singing them, imploy this gift of God to his more honour. 2. Verse more easie & more plesant. Secondly, verse being more easie to lerne, more firmly kept in mind, and more pleasant in practise (for as wine, so musike doth recreate the hart of man) the Holie Ghost condescending Eccli. 40. to mans natural disposition, inspired Dauid to write these Psalmes in meeter, mixing the povvre of diuine doctrin, vvith delectable melodie of song, that vvhiles the eare is S. Aug. S. Basil. in Prae•at allured vvith svvete harmonie of musike, the hart is indued vvith heauenlie knovvlege, pleasant to the mind, and profitable to the soule. Thirdly, Dauid singularly illuminated with knowlege 3. Most special great, and memorable thinges writte in verse. of great, and most diuine Mysteries, indued also with most gracious disposition of mind, the man chosen according to Gods ovvne hart (1. Reg. 13.) would vtter the same Mysteries, with godlie instructions, and praises of God, in the most exquisite kind of stile; that is in verse. For otherwise he was also very eloquent in prose, as wel appeareth by sundrie his excellent, and effectual discourses, in the books of Kinges, and Paralipomenon. For which cause Moyses also described the passage of Israel forth of Aegypt through the read sea in a Canticle, after that he had related the same Exo. 1•. whole historie, more at large in prose; that al might sing, and so render thankes with melodious voice, and musical instruments praising God. Likewise in an other Canticle Deut. 32. he comprised the whole law, a litle before his death. So also Barac and Debora: and after them Iudith, song praises to God for their victories in verse. Salomon writte the end of Iudic 5. Iudith. 16. Prou 31. 1. Reg. 2. Isa. 38. Isa. 12. 26. Eze⸢c⸣h 38 Ia•. 2. Abac. 3. Dan. 3. Luc. 1. 2. his Prouerbes, and a whole booke (intituled Canticles) & the Prophet Ieremie his Lamentations in verse. Anna hauing obtained her prayer for a sonne, gaue thankes to God with a Canticle. The like did king Ezechias for recouerie of health. The Prophets Isaias, Ezechiel, Ionas, A bacuc, C•ticles in the new Testament. and the three children in the fornace: againe in the new Testament, the B. virgin mother, iust Zacharie, & deuout Simeon gaue thankes, & sang praises to God in Canticles.
Fourthly, albeit the holie King was not permitted, to build the gorgious Temple for Gods feruice, as he greatly 4. Both diuine musike and dirtie in Gods temple. desired to haue done, yet he prouided both store of musitians (foure thousand in number, of which 288. were 1. Par⸢t⸣ 23, 25. maisters to teach) & made these Psalmes as godlie dirties, for this holie purpose, in al solemnities of feastes, and daylie sacrifice, when the Temple should afterward be built.
Fiftly, he made these Psalmes not only for his owne, & 5. The great vse of these Psalmes in the Catholique Church. others priuate deuotion, nor yet so especially for the publique Diuine seruice in the Temple, and other Synagogues of the Iewes, but most principally for the Christian Catholique Church, which he knew should be spred in the whole earth. Forseing the maruelous great, and frequent vse therof in the Christian Clergie, and Religious people of both sexes. As he prophecieth in diuers Psalmes. Al the earth sing to thee: sing Psalmes to thy name. Againe, I vvil 56. 117. 65. sing Psalmes to thee (ô God) in the Gentiles, in al peoples, and Nations. VVhich him selfe neuer did, but his Psalmes are euer since Christ, song by Christians, conuerted from gentilitie, as we see in the Churches Seruice. For the whole The whole Psalter in the ordinarie office e••••• weke. Psalter is distributed to be song, in the ordinarie office of our Breuiarie euerie weke. And though extraordinarily, for the varietie of times, and feastes, there is often alteration, yet stil the greater part is in Psalmes. Certayne also Certaine Psalme⸢s⸣ euerie day. of the same Psalmes, are without change, or intermission 4. (30. adv. 7) 53 62. 66. 90. 94. 118. 133. 148. 149 150. repeted euerie day. And such as haue obligation to the Canonical Houres, must at least read the whole Office priuatly, Many Psalmes in other Ecclesiastical offices. if they be not present where it is song. The Office also of Masse, ordinarily beginneth with a Psalme. In Litanies, and almost al publique Prayers, and in administration of other Sacraments, and Sacramentals, either whole Psalmes, or frequent verses are inserted. Likewise the greatest part of the Offices, of our B. Ladie, and for the dead are Psalmes. Besides the seuen Poenitential, and fiftene Gradual Psalmes, at certaine times. So that Clergie mens daly office consisteth much in singing, or reading Psalmes. And therfore al Byshops especially, are strictly bond by a particular Conon (Dist. 38. cap. Omnes psallentes) to be skilful Bishops bond to be skilful in Dauids Psalter. in the Psalmes of Dauid: and to see that other Clergiè men be wel instructed therin. According to the Holie Ghosts admonition, by the pen of the same Royal Prophet Other Priestes to haue competent knowlege therin. (Psal 46.) Psallite sapienter; Or: intelligenter, that is. Sing Psalmes vvith knovvlege, and vnderstanding them. Not that euerie one is bond to know, and be able to discusse al difficulties, but competently, according to their charge vndertaken in Gods Church. Otherwise euerie one that is, or intendeth to be a Priest, may remember what God denounceth to him, by the Prophet Osee (c. 4.) Because thou hast repelled knovvlege, I vvil repel thee, that thou do not the function of Priesthood vnto me. Thus much touching the Author, the contentes. the poetical stile, & final cause of this holie Psalter.
As for the name, S. Ierom, S. Augustin, and other Fathers •each, that wheras amongst innumerable musical VVhy this booke is called the psalter. instruments, six were more specially vsed in Dauids time, mentioned by him in the last Psalme. Trumpet, Psalter, Harpe Timbrel, Organ, and Cimbal. This booke hath his name of the instrument called Psalter, which hath tenne strings, signifying the tenne commandements, and is made in forme (as S. Ierom, and S. Bede suppose) of the Greke, letter Λ delta, because as that instrument rendreth sound from aboue, so we should attend to heauenlie vertues, Other instrumentes make consorte with the Psalter. which come from aboue: Likewise vsing the harpe, which signifyeth mortification of the flesh, & other instruments, which signifie and teach other vertues, we must finally referre al to Gods glorie, reioyce spiritually in hart, and render Al vertues are referred to Gods honour. al praise to God.
Cornely
"tradotti ed adatlati al gusto della poesia italiana colle note ed osservazioni critiche etc. Neapoli 1766. et Giobbe giurisconsulto o sia saggio di un nuovo sistema per interpretare il l. di Giobbe. Siena 1780. (De hoc auctore cfr Hurter Nomenclator III. p. 310 sqq.).
CAPUT III. DE PSALTERIO DAVIDICO 58 paragrafi
180. — In canone Tridentino et in Vulgatae editionibus librum Iob sequitur « Psalterium davidicum centum quinquaginta Psalmorum », cui Hebraei in tertio Scripturarum suarum ordine plerumque primum locum attribuunt!. In bibliis hebraicis carmina minora, quibus liber constat, licet singulis alii tituli praefigantur, communi nomine mnn (Üpvot, laudes) insigniuntur atque in subscriptione Ps. 71 (72) omnes praecedentes psalmi appellantur ni»5n (zpossvyai, preces)?; quae nomina aptissima esse patet. Verum quidem est, non omnes nostros Psalmos proprio et scricto sensu esse 7AeA://im (hymnos) aut TÀephilloth (preces), quoniam nec omnes Deum directe celebrant nec omnes, id quod in precibus fieri solet, Deum alloquuntur. At nonne illa quoque carmina, quibus peccator poenitens a Deo culpae remissionem efflagitat aut plenus fiducia miseriam suam coram Deo explicat, indirecto saltem modo misericordiam et benignitatem divinam celebrant, sicut alia directe Dei potentiam, sapientiam etc. laudibus praedicant? Atque oratio est elevatio mentis ad Deum nec directam Dei appellationem postulat; quapropter iure S. Hieronymus « totum Psalterium, inquit, non est nisi ad Deum in cunctis operibus deprecatio » 3.
Ab Alexandrinis carmina singula deAu^t eorumque collectio f(63o; QeApóv (Luc. 20,42; Act. 1,20) vel joXczzptov appellantur, unde latina nomina Psalmorum liber (Inscr. Vulg.) vel Psalterium (Trid.). Graecum autem verbum (V2XX«v explicat Suidas « summis digitis chordas musicorum instrumentorum pulsare », et vocem 2zX&o8 proprie designare « chordarum pulsum » docet, translato autem sensu « carmen ad fidium pulsum cantatum »; correspondet igitur hebraico nomini Mzzmor, quo magna eorum pars inscribitur (166 p. 23). Illo enim tempore, quo alexandrina Psalmorum versio adornata est, omnes iam dudum liturgico usui inservierunt, quumque instrumenta musica, quae in templo adhibebantur et ad quorum sonum carmina decantabantur, pleraque fidibus constarent, satis apte omnibus titulus jXot inditus est. 76
« Psalterium vero, inquit Euthymzus, improprie hunc carminum librum appellamus ; nam psalterium proprie genus quoddam est instrumentorum musicorum , quod ab Hebraeis Nablium (vaAa, 53:) dicitur, a psallendo appellatum, sicut ebxváptov (oratorium) ab e5yectoi. Sed appellatio haec postea ad librum translata est, quia psalmos continet »*,
2. Titulus Thehillim (pro quo Hebrael etiam D'5n vel y'5n vel *^n) antiquissimus,est; eum iam cognoverunt Origenes (in Ps. 1. M. 12,1084 cfr Euseb. H. E. VI. 24 : aioep 00M) oet S. Hieronymus (Praet. in Psalt. ad Sophron. M. 28,1184 : Sephar thallim). In Ps. 71 (72),20 quoque Alexandrini videntur legisse aan vel nbnn, quum verterent Opvoc (laudes Vulg.); S. Hieronymus autem vertit orationes.
4. Euthymii Zigab. Comment. in Psalterium. Prooem. (M. 128,53).
181. — « Psalterium davidicum centum quinquaginta Psalmorum » librum nostrum appellarunt Tridentini Patres, atque idem numerus canticorum semper ab Hebraeis et a Christianis est agnitus; quare psalmus ille, qui in codicibus graecis velut 151. additur, diserte dicitur i2mÜiv c03 do)poG!, Verum in hoc numero unus bis numeratur; etenim Ps. 13. et 52. sunt identici; Ps. 69. quoque ultimis versibus Ps. 39,14- 18 constat, et Ps. 107. compositus est ex Ps. 56,8-12 et 59,7 -14?. Licet autem editiones omnes in canticorum numero consentiant, in illis tamen distinguendis satis magnus est dissensus. Alio modo in hebraicis, alio in graecis latinisque Psalteriis distinguuntur, nec ipsi hebraici codices eandem semper tenent rationem. Psalmus enim, qui nobis est 9., ab Hebraeis in duos (9. et 10.) dividitur, atque idem obtinet in nostro 113., qui illis est 115. et 115.; contra nostri 114. 115. ab illis in unum 116. contrahuntur, atque iterum nostri 1456. 147. illis est unus 11. Unde diversa exoritur Psalmorum numeratio, quam adscribere placet, quoniam plerique heterodoxi et nonnulli catholici interpretes hebraicum ordinem in suis allegationibus sequi solent.
In longe maiore igitur parte (a Ps. 10. usque ad 146.) numero nostro unitas est addenda, ut habeatur hebraicus. Porro Ps. 1. et 2., quippo qui totius psalterii prooemium quoddam sint eiusque argumentum quum ethicum tum propheticum indicent, antiquitus pro uno sunt habiti; antiqua enim est Iudaeorum traditio, primum Psalmum a beatitudine inchoari (1,1) et beatitudine terminari (2,12), S. Paulus autem (Act. 13,33) versum Ps. 2. citans diserte tradit eum £v :à vpóco V2 và legi?.In bonis codicibus hebraicis etiam Ps. 42. et 43. (41. 42.) in unum contrahuntur *, idque rectissime, siquidem ex versu intercalari ter repetito (42,6. 12; 43,5) satis apparet eos intime esse coniungendos. Moderni nonnulli interpretes Ps. 18. in duos (18,1- 7. 8-15) dividendum esse censent, alii Ps. 93. discerpunt (23,1- 6. 7-10)5, at ob so-- las internas rationes, de quibus in commentario est agendum.
16,35 non adest (anm XY2p « recipe nos [cfr Is. 54,7] et libera nos de nationibus »). Videtur igitur iunior poeta memor carminis illius, quod levitae decantaverant, versus illos aliquantulum immutasse et carmini suo inseruisse. Ita etiam in Paralip. ultimus versus secundum textum hebr. narrat : « et dizit omnis populus : Amen et iubila Domino », in Ps. autem praecipit : « et dicat omnis populus Amen et Alleluia ».
Psalmi sunt coniuncti. Euseb. (in Ps. 42. M. 23,380) nutem iam monct, ix xe ziv 6uolov. iv. dupotipo, Aóyov xal ix xí; lpgego9; 9uxvolag apparere Psahnum 42. esse partem praecedentis. 5. Bickell (Carmina V. T. metrice.) praeter Psalmos nominatos etíam dividit Ps. *. 26. 35. 39. 54. 76. 80. 84. 101. 126. 143.; quo cum iure, dicendum erit in Commentario.
182. — Antiquiores interpretes haud raro in tres quinquagenas cunctos Psalmos pro triplici statu populi fidelis distribuerunt : « scilicet pro statu poenitentiae, et ad hunc ordinatur prima quinquagena, quae finitur in Miserere me? Deus (Ps. 50.), pro statu zust2tiae et haec consislit in iudicio et finitur in Ps. 100. Misericordiam et judicium , pro statu gloriae aeternae et ideo finitur : omnis spiritus laudat. Dominum (Ps. 150.) »!. Cui divisioni argumenta Psalmorum parum consonant. Multo antiquior est divisio Psalterii in quinque libros. lam S. Hzppolytus monet : « Nequeillud te praetereat, quod Hebraei Psalterium in quinque libros diviserunt, ut esset instar alterius Pentateuchi »?. Atque S. Hieronymus divisionem accuratius explicat : « Aiunt Hebraei uno Psalmorum volumine quinque libros contineri : a 1. usque ad 40., et a 41. usque ad 71., et a 72. usque ad 88., et ab 89., qui quarti libri initium est, usque ad 105., in quorum omnium fine duplex Amen positum est, quod Septuaginta transferunt yévotzo yévovro, fíat. fiat, et a 106. usque ad finem »?. S. Hilario Pict. autem et S. Hieronymo divisio haec parum probabatur : « Scio, inquit alter, quosdam putare Psalterium in quinque libros esse divisum... Nos autem Hebraeorum (?!) auctoritatem secuti et maxime Apostolorum, qui semper in N. T. Psalmorum librum nominant, unum volumen asserimus ». Neque magis probabatur S. Augustino ; nam « huius dispertitionis, inquit, rationem quum vellem comprehendere non valui : quia nec ipsae quinque partes aequales sunt inter se, etsi non scripturae quantitate, saltem Psalmorum numero. Et si uniuscuiusque libri finis est /iat fiat, cur liber quintus idemque ultimus non eodem fine sit terminatus, merito quaeri potest »*. Alii tamen Patres eam cum Origene, S. Hippolyto, S. Epiphanio aut tacite recipiunt aut cum S. Gregorio Nyss. diserte approbant diligenter inquirentes « quaenam huic distributioni subsit ars et ratio »?. Quos moderni interpretes omnes iure sequuntur. Nam argumentum, quo SS. Hilarius et Hieronymus divisionem impugnant, infirmum esse docuit iam S. Augustinus (l. c.) : « fieri enim potest , inquit, ut aliqua consuetudine literarum hebraearum unus liber dicatur, qui constat pluribus », id quod revera in quinque libris mosaicis obtinet, qui nomine Legis allegari solent. Altera vero ex parte divisio haec Psalterii antiquissima est, neque, uti S. Augustinus videtur putare, arbitrario facta, sed ex ipsa Psalmorum collectione derivanda.
Antiquitati eius luculentissiimum testimonium ferunt alexandrini interpretes, qui in suis exemplaribus uon tantum illud duplex Amen invenerunt, de quo loquuntur Patres, sed integras doxologias, quae quia ad argumentum Psalmorum, quibus additae sunt, non pertinent, librorum singulorum dicendae sunt clausulae?. S. Augustino autem, si in ultimi libri fine clausulam eiusmodi non legi miratur, respondemus, integrum Ps. 150. doxologiam quandam esse, qua Psalterium totum aptissime terminatur. De cetero doxologias alexandrinis interpretibus multo esse antiquiores, moderni interpretes ex 1 Paral. 16.36 deducunt, quo in loco pars Ps. 105. una cum doxologia librum quartum terminante iam legatur; at invalidum esse hoc argumentum arbitramur?; neque illo indigemus, siquidem ex codicibus, quibus Alexandrini usi sunt, de earum antiquitate iam satis constat.
Divisio ipsa autem non eum in finem est invecta, ut « Psalterium esset instar alterius Pentateuchi », id quod S. Hippolytus olim iam docuit atque una cum ludaeis etiam non pauci moderni interpretes censent?. Id enim si esset verum, S. Augustini altera obiectio valeret, qui non intelligere se ait, cur quinque illi libri inter se non sint aequales numero saltem Psalmorum ; nam primus continet quadraginta carmina, aller unum et triginta, tertius et quartus septena dena, quintus quadraginta quinque. Neque magis intelligeretur, cur singulis libris haec potissimum carmina sint inserta. Quod enim S. Gregorius Nyss. (l. c.) opinatus est, argumentorum similitudine Psalmos singulorum librorum arctius cohaerere, id fundamento prorsus caret, quoniam eiusdem libri carmina argumento saepissime differunt, atque idem argumentum in diversorum librorum carminibus invenimus tractatum.
Restat igitur, ut divisionem ex Psalmorum collectione explicemus atque quinque Psalterii libros olim fuisse quinque diversas collectiones dicamus. Namque non eodem tempore nec ab eodem viro omnes in unum volumen esse congestos omnino constat. Unus enim, si omnes collegisset, cur eundem Psalmum bis recepisset aut ex nonnullis versibus Psalmi iam recepti novum carmen fecisset? Porro clausula, quae Ps. 11,20 doxologiam sequitur (« Defecerunt [terminantur] hymni Davidis filii lesse ») finem alicuius collectionis eadem ratione denotat ?, qua in Proverbiorum libro inscriptio (25,1) initium novae collectionis indicat. Attendamus quoque oportet ad divina nomina, quae non eodem modo in singulis libris adhibentur. Quamvis enim a plerisque scriptoribus nomina JaAhve et E/oAim, nisi peculiaris quaedam ratio unum potius quam alterum postulet, promiscue usurpentur, in Psalmorum tamen libris ita inveniuntur posita, ut in tribus libris nomen IaAce, in uno nomen EloAim longe praevaleat, in uno dumtaxat utrumque aequaliter usurpetur!6, Etenim invenitur
Neque casui id esse adscribendum elucet ex eo, quod Ps. 13. in primo lil ro nomen JaAve exhibet, cuius in loco nomen EloAzm substituitur, quando in secundo libro repetitur (Ps. 52.). Eandem nominum permutationem deprehendes, si primi libri Ps. 39,14-18 cum Ps. 69. in secundo libro, aut Ps. 67,9. 8. 9. cum Num. 10,35 et Iudic. 5,&. 5. comparaveris.
Quibus argumentis satis, opinor, demonstratur, varios admittendos esse collectores variasque collectiones, quae uno volumine coniunctae hodiernum nostrum Psalterium constituunt. Dé tempore autem, quo factae sunt, et de fine, quem singuli collectores prae oculis habuerint, quid probabilius sentiendum sit , 2nfra (191. p. 119 sqq.) dicemus.
1. S. Thom. Aq. In Psalm. Prooem. — Cír Card. Hugo. in Ps. Prol.
Quae divisio cognita iam erat Origeni, a quo eam recepit S. Iilarius (in Psalm. Prol. 11; in Psalm. 130,1. M. 9,259. 888 sq.) : « Prima huius libri quinquagesima nos regenerat ad innocentiam, sequens ad iudicium innocentiae resurrectione perducit, tertia in naturam spiritus et laudis constituit ». Eius autem originem videtur insinuare S. Augustinus (in Ps. 150. n. 5. M. 37,1962) : « Non frustra mihi videtur Psalmus quinquagesimus esse de poenitentia, centesimus de misericordia et iudicio, centesimus quinquagesimus de laude Dei ín sanctis eius. Sic enim ad aeternam sanctamque tendimus vitam, primitus peccata nostra damnando, deinde bene vivendo, ut post condemnatam vitam malam gestamque bonam mereamur aeternam ». Divisionem hanc « non reiiciendam esse » dicit Bellarminus (in Psalm. Praef.), sed non explicat, quomodo aliquis eam tueri possit.
ut collector Psalmorum clausulam carminis ad quartum quoque librum terminandum adhibuerit. Nam doxologiam istam non, sicut reliquas, carmini esse superadditam, eius forma satis prodit, quae non tantum a reliquis clausulis differt (pro duplici enim Amen legitur Amen Alleluia), sed etiam apte non explicatur, nisi ad carmen ipsum pertineat. Quomodo enim populus admoneri potest, ut clausulae libro adscriptae assentiat (et dicat omnis populus : Amen Allelüia)?
9. Formulam istam omnes antiquae versiones exhibent soia syriaca excepta; at Psalterium syriacum etiam quam plurimos singulares Psalmorum titulos habet, quos recentiori tempori deberi extra controversiam est; quare ex omissione subscriptionis illius in hodierno textu syro non sequitur, cam primitus non adfuisse.
183. — Omnia carmina in Psalterio certo ompiNE esse disposita, SS. Patribus plerisque erat persuasum; quocirca non pauci diligenter in eum inquisiverunt, in eo autem indicando in diversas abierunt sententias, atque S. Augustinus ingenue fatetur, « ordinem hunc, qui magni sacramenti videatur continere secretum, sibi nondum esse revelatum »!. Id tamen inde iam a S. Hippolyti aetate omnes tenuerunt, « non secundum ordinem historiae Psalmos, qui ab historia pendere videntur, esse descriptos »?; id quod verissimum esse, Psalterium vel obiter percurrenti patet. Aliqui igitur teste Ewseb?o in iis disponendis « numeros ipsos vim quandam habuisse putarunt, ut singulis numeris congruens aptaretur verborum sententia »?. « At qui talia dicunt, inquit idem, non videntur mihi scopum attingere, primum quidem quia nullus omnino numerus in hebraico Psalmorum libro fertur, sed carmina nullo addito numero sunt inserta, deinde quia diverso modo carmina vel coniuncta vel disiuncta sunt; nam vel ab ipso initio Ps. primus et secundus in hebraico exemplari copulati sunt, rursumque nonus, qui coniunctus in rostro est, in hebraico divisus est in duos. Quae quum ita sint, inutilis erit numerorum istorum consideratio. Et quomodo fieri potest, ut... in singulis centum quinquaginta numeris propria et congruens tali vel tali numero sententia assignetur? Haec autem suo quisque arbitrio recipiat ». Eusebius igitur ipse suspicatur, « pro sententiae ratione et similitudine Psalmos ut plurimum digestos esse, ideoque ordine coniunctos esse illos, qui affinitatem inter se habeant aut cohaereant, indeque non pro temporis ratione sed pro sententiarum concinnitate eos esse digestos »*. Eadem fere est nonnullorum modernorum interpretum sententia, qui in demonstranda illa affinitate haud pauca, ni fallor, subtiliora quam probabiliora statuerunt?. Re enim vera satis multi Psalmi, qui sese immediate excipiunt, et argumentis suis et exteraa sua forma et suis auctoribus ita inter se discrepant, ut casui potius, prout scilicet singuli in collectorum manus venerint, quam certo distributionis principio ordo deberi videatur. Atque haec est S. Athanasii sententia , quam Eusebius quoque non improbat : Exsilio finito « propheta quidam cum aliis Scripturis librum quoque Psalmorum collegit ; non quod simul omnes Psalmos eodemque tempore repererit, sed diversis temporibus; ac primo ordine posuit eos qui primi reperti fuerant; quo factum est, ut ne omnes quidem ipsius Davidis Psalmi ordine ponantur atque Psalmi filiorum Core et Asaph... permixti in libro occurrant, non quo tempore editi, sed quo inventi sunt »5, Quae sententia, dummodo de quinque Psalterii libris utpote diversis collectionibus a variis auctoribus vario tempore adornatis intelligatur, longe» praeferenda est S. Gregorii Nyss. opinioni, qui in quinque libris eum invenit ordinem, ut semper ad maiora et altiora virtutis studia perducant?; quomodo enim carminum argumenta quam plurima, nisi coacto prorsus modo et arbitrario explicentur, huic opinioni faveant, non videmus. Neque tamen ullum ordinem in singulis collectionibus inveniri negamus; interdum enim carmina eiusdem auctoris (Ps. 1-40. 50-65. etc. Davidis ; 41-18. filiorum Core; 'i2- 82. Asaph), vel eiusdem formae externae (55-59. Miktham, &1-55. 51-55. Maskil, 190-134. Cantica graduum), vel eidem usui liturgico inservienlia (110-117. 135 sq. 156-150. A//eluia), vel ad eandem melodiam decantanda (56-58.) videntur esse coniuncta ; inveniuntur quoque coniuncta, quae eadem fere occasione composita simile argumentum tractant (3-7. ex tempore rebellionis absalomicae etc.)3. Nihilominus certam et indubitatam rationem, qua omnia sint digesta, nemo hucusque detexit; quin etiam si cum plerisque modernis interpretibus quinque diversas collectiones statuimus, probabile est non omnes collectores eandem rationem in disponendis carminibus inventis tenuisse.
ordinatas ». Meritissimo autem monet Agellius tin Psalm. p. 6) « subtiliorem essc islam rationem et operosiorem eamque nonnihil dubitationis relinquere ».
$. Inter quos praecipui sunt Delitzsch (Symbolae p. 35 sqq. et Comment. über die Psalmen; passim) et Schegg (Die Psalmen I. p. 21). Difficile aliquis sibi persuadebit, Ps. 49. et 50. ideo esse coniunctos, quia 19,9 legitur : « Non accipiam de domo tua vitulos » et 50,18 « holocaustis non delectaberis » (Schegg p. 20), aut 49. et 48. sesc excipere, quia 48,2 incipit « audite haec, omnes gentes » et 49,7 legitur : « Audi, populus meus, et loquar », aut 48. cum 47. et 46. coniungi, quia 46,2 et 48,2 sermo ad omnes populos dirigatur (Delitzsch Comm. I. p. 370. 380) etc.
8 8. — De Psalmorum inscriptionibus. "
184. — Priusquam in Psalmorum originem inquirimus, solvenda est quaestio de auctoritate titulorum, qui illis praefiguntur. Omnes enim, duobus primis in Vulgata atque circiter triginta in textu hebraico exceptis!, suam quisque inscriptionem habent, qua aut eorum auctor, aut historica eorum occasio, aut carminis genus ad quod pertinent, aut modus ad quem decantandi sunt, aut eorum usus liturgicus indicantur. Patres atque antiquiores interpretes inscriptionibus illis magnam, immo divinam, auctoritatem attribuisse vel ex eo solo elucet, quod eas eadem cum diligentia et sollertia, qua Psalmos ipsos, interpretati sunt. Nihilominus etiam in antiquitate a paucis nec divinitus inspiratae nec authenticae habebantur; tanta enim earum in variis versionibus est varietas, ut vix dubium sit, quin nonnulli librarii in illis mutilandis mutandisque maiorem licentiam, quam in reliquis sacri textus partibus, sibi competere sint arbitrati. Atque 7Aeodoretus suo tempore inveniri asserit, qui omnem fidem illis denegent, procul dubio Theodorum Mopsuest. denotans, quem inscriptionum auctoritatem non agnovisse refert Leontius Byzantinus?. Attamen dubitationes istae evanuerant, usque dum exeunte saeculo praecedente a rationalistis denuo sint excitatae; atque hodie eo res est perducta, ut non tantum a rationalistis, sed ab aliis quoque non paucis interpretibus auctoritas earum non tantum parvi pendatur aut spernatur sed plane reiiciatur?. At immerito ; licet enim non negamus inter eas inveniri, quae, quia critice sunt dubiae, fidem non mereantur, illis tamen, quae critice certae sunt, summa competit auctoritas, quin etiam divina, si ab ipsis auctoribus sacris additae demonstrantur *.
Praeprimis enim earum auctoritati favet ipsa antiquitas, ita ut de earum authentia non magis, quam de aliis Scripturarum particulis dubitari posse censeant non pauci. « Mihi quidem, inquit optime 7/eodoretus, temerarium videtur invertere inscriptiones, quae jam olim Ptolemaei temporibus circumferebantur, quasque Septuaginta omnes seniores in graecam linguam transtulerunt, sicut reliquas omnes Scripturas »5. Eas vero alexandrinis interpretibus multo esse antiquiores nemo negabit, qui multas, maxime eas, quae ad musicam sacram pertinent, ab illis non amplius satis intellectas esse consideraverit. Quod si adversarii obiiciunt, hoc argumento titulos comparate quidem, sed non simpliciter antiquos demonstrari?, id concedamus oportet; monemus autem criticis quibuscunque argumentis »unquam directe probari textus alicuius authentiam, sed eius maiorem minoremve antiquitatem ; antiquitas vero lectionis ipsa, si nihil aliud obstat, authentiae est argumentum". De titulis autem aliter non est iudicandum, quam de reliquis textus sacri phrasibus, quas sine haesitatione pro genuinis recipimus, quamprimum critica documenta eis favent. Ad ipsum autem Scripturae textum pertinere inscriptiones, persuasum erat Iudaeis, qui eas tamquam genuinas Psalmorum partes accentibus instruxerunt, et Patribus, qui eas « a Spiritu S. dictatas » et « canonicas » esse, « mysteria Psalmorum continere », « claves Psalmorum esse », « auctoritatem Psalmis praestare » asseruerunt aliaque multa in earum laudem dixerunt 5.
Porro si inscriptiones illae, id quod adversariis placet, merae essent lectorum aut collectorum coniecturae et glossae, qui factum est, ut interdum Psalmis, quibus minus congruere videntur, sint appositae eaeque maxime, quae musicam spectant, explicatu tam sint difficiles? Notae enim, opinor, et glossae ad illustrandum textum, minime vero ad eum obscurandum, adseribi solent; in toto autem Psalterio nihil titulis difficilius inveniri omnes concedunt. Cur occasio historica omnibus illis carminibus non est addita, in quibus ex ipso argumento satis facile cognoscitur? Unde demum tanta inscriptionum varietas, siquidem aliae solum auctorem, aliae simul occasionem historicam indicant, aliae hac omissa carminis genus, aliae modum, quo decantandum sit. carmen etc. continent ? Quae omnia ab adversariis explicari non posse evidens est, et maiore cum iure alii videntur asserere, omnibus Psalmis nomen auctoris, tempus, quo sunt dicti, eaque quae ad eorum usum liturgicum scitu erant necessaria, olim fuisse adscripta, temporis autem iniuria et incuria librariorum longiores inscriptiones plerasque interisse 9.
'r'erlio loco adnotamus orientalium omnium poetarum morem es:e, ut carminibus suum nomen praefigant; a quo more non recessisse hebraicos poetas non tantum carmina demonstrant in historicis libris relata !? et vaticinia prophetarum omnium, sed etiam libri Proverbiorum et Cantici. Quo igitur cum iure Psalmorum auctores eundem morem observasse negantur? At, inquiunt, prophetae nomine praefixo vaticiniis suis auctoritatem conciliare voluerunt et ex historicorum librorum usu ad aliorum scriptorum usum concludere non licet!!. Immerito autem, ni fallor, supponunt adversarii , auctores carminum , quae pleraque usui liturgico erant destinata et quorum multa sunt vera vaticinia, noluisse nominibus suis adscriptis auctoritatem operibus suis conciliare; et undenam mores Iudaeorum discemus, si ex libris historicis argumenía desumere non licet !?? Quidquid autem de istis exemplis statuitur, duo praecipua carmina, quae praeter Psalmos in canone habemus, auctorum nominibus insignita esse certum est, ac proinde integrum manet argumentum. Neve nobis obiiciatur liber Iob, qui, quum velut liber historicus inchoetur, morem historicorum librorum sequitur, quibus auctorum nomina non praefigebantur.
Argumentis nostris opponitur magna inscriptionum in codicibus et versionibus varietas, quae demonstret, eas antiquitus eadem, qua reliquas Scripturae partes, auctoritate non esse gavisas, sed eodem in loco fuisse, in quo librorum N. T. subscriptiones habebantur et habentur!?. Caveamus autem, ne varietatem inscriptionum exaggeremus. In longe maiore numero Psalmorum , qui a textu hebraico certis auctoribus adscribuntur, nec codices nec versiones variant. Nec variatio est, si syriacam versionem excipis, inter codices et versiones in tredecim illis inscriptionibus, quae occasionem historicam indicant. Omnes quoque versiones (syriaca iterum excepta) in notis, quae carminis genus et modulationem musicam indicant, eandem lectionem sequuntur, quam massorethicus textus exhibet, quamvis eam diverso modo interpretentur. Varietas igitur in eo praesertim apparet, quod textus hebraici inscriptionibus versiones interdum aliqua verba addant, et quod in nonnullis versionibus illi quoque Psalmi inscriptionibus sunt ornati, qui in textu hebr. illis carent. Mirum autem profecto esset, si haec varietas lectionum, quae in nonnullis inscriptionibus invenitur, etiam eas demonstraret spurias, in quibus nulla varia lectio habetur; num forte de omnibus Paulinarum epistolarum inscriptionibus aliquis dubitaverit, quia de illa ad Ephesios omnimoda cum certitudine non constat 4 ?
Suspicionem quoque illud movere censent, quod ab inscriptionibus solus David et pauci cantores davidico tempore celebres tamquam Psalmorum auctores nominentur 5. Urgere nolumus, etiam Moysi et Salomoni a textu hebraico aliqua carmina attribui atque in versionibus plura auctorum nomina inveniri, sed id unum interrogabimus, annon obiectione hac omnis potius suspicio fraudis removeatur. Namque satis multi sunt Psalmi, qui exsilii tempore videntur esse conseripti, atque facile aliquis nomen insignioris cuiusdam prophetae illis praefigere potuisset; quod quum (paucissimis in textu alex. exceptis) factum non sit, non immerito concludimus, inscriptiones non collectoribus aut incertae traditioni sed auctoribus ipsis deberi. Concedimus vero, in nonnullis fortasse carminibus, quibus auctorum minus illustrium nomina erant praefixa , inscriptiones a librariis esse omissas.
Integram demum rem ultimo suo argumento confici putant; multas enim aiunt inscriptiones certissime esse erroneas et confictas, ergo omnes sua auctoritate privari !. Perbelle profecto argumentum, quod ad perfectum scepticismum historicum nos adducit! Multi numeri in historicis libris non tantum sacris sed etiam profanis relati certissime sunt erronei, ergo omnes reiiciamus et integram chronologiam destruamus etc. Id quidem sequeretur ex obiectione, si eius assertum concederetur, caute et diligenter esse examinandas singulas inscriptiones, antequam admittantur; at num assertum illud iure proponitur? Annon adversarii ipsi de tempore, cui singuli Psalmi originem debent, inter se continuo disceptant, ut idem Psalmus ab alio attribuatur davidico tempori, ab alio in exsilio dicatur compositus, ab alio ad machabaicam aetatem reiiciatur? Quo igitur cum iure asseverant, multas inscriptiones certissime esse erroneas, quum non tantum plerique interpretes catholici , sed etiam heterodoxi multi atque rationalistae nonnulli Psalmos ita interpretentur, ut argumentum inscriptioni correspondeat !7?
Sed haec de inscriptionum auctoritate sufficiunt. Quoniam textus hebr. et versiones saepe dissentiunt, cauto et diligenti examine opus esse, quo genuinae a fictis discernantur, sponte et ultro concedimus; illas autem, quae unanimi textus hebraici et versionum praecipuarum testimonio approbantur, non magis, quam reliquas Scripturae partes, reiiciendas esse arbitramur ; aliae secundum sanae criticae regulas diiudicandae sunt, neque asserere dubitamus, multas, quae in alexandrina et vulgata versionibus solis leguntur, genuinas posse demonstrari.
recie censent. — Thalmudici Psalmum titulo carentem vocant orphanum (NYY2T:2 m).
12. Si quis Is. 39,6 inscriptionem cantici Ezecliae aut. Hab. 3,1 inscriptionem oralionis prophetae comparaverit, statim videbit, quinam fuerit poetarum hebraicorum mos. In Proverbiis quoque et Cantico tituli cum libris ita sunt connexi, ut postea additi esse dici nequeant.
13. Hupfeld-Riehm 1. c. « Verdáchlig sind schon die Abweichungen und Zusátze in Handschriften (in vier resp. fünf Hdss. sind die namenlosen Pss. 66. u. 67. als davidisch bezeichnet) und besonders den aiten Ucbersetzungen, namentl. Alex. u.
Syr., worin man sie im Wachsen begriffen sieht » etc. Rectius forte dicetur, in textu hebr. eas esse diminutas; Ps. 67. (66.) etiam ab Alez. Davidi attribuitur, nec quidquam obstat, quominus 66. (65.) Davidi attribuatur. Probe quoque est animadvertendum, duos hos Psalmos esse solos anonymos (in hebr. textu), quibus praefigitur nota no^, quae omnibus aliis (i. e. quinquaginta tribus) in locis una cum nomine auctoris legitur; veri igitur simillimum est, in duobus hís carminibus olim etiam adfuissc auctoris nomen.
185. — Titulorum auctoritate stabilita de eorum sensu pauca tradere non erit abs re; de illis quidem, qui carminum genus definiunt, supra iam egimus (166. p. 22 sqq.), de auctoribus, quos nominant, infra disseremus (187 sq. p. 98 sqq.), quare hoc loco illos solos attingemus, quj Psalmorum modulationem musicam et usum liturgicum videntur indicare. Illud autem praenotemus oportet, de multis inscriptionibus, quippe quas Alexandrini non amplius intellexerint, certi nihil sed coniecturas dumtaxat magis minusve probabiles in medium afferri posse. Patres enim mysticis allegoricisque plerumque explicationibus contenti in literalem sensum earum raro inquisiverunt; iuniores vero interpretes inde a saec. 16. diligentius quidem accuratiusque eas tractaverunt, sed traditione certa destituti pro rei natura in diversissimas abierunt sententias.
I. Inter omnes titulorum partes longe difficillimae sunt illae, quae ad carminum MUSICAM RECITATIONEM perlinent. Neque id mirum est; etenim frequentissimum fuisse in antiqui templi liturgia cantus et in- Strumentorum musicorum usum, satis multis testimoniis librorum sacrorum edocemur, neque dubitationi est locus, quin musica ars ad altum perfectionis gradum ab eis sit evecta; quas autem regulas in canendo observarint et quae fuerit musicae sacrae indoles atque natura, prorsus ignoramus; instrumentorum nomina satis multa nobis sunt conservata, nihil vero certi traditum est de eorum structura. Quapropter facile intelligitur. cur in hisce inscriptionibus explicandis tantus sit dissensus, ut tot fere sint sententiae, quot interpretes. Omnium coniecturas referre et diiudicare quum huius loci nostrique muneris non sit, illam sententiam solam proponemus, quae utpote melioribus argumentis munita magis nobis probatur !.
1. Frequentissima est expressio ny325; quinquaginta enim Psalmis praefigitur, quorum duo tantum in textu hebr. (unus solus in Alex. et Vulg.) sunt anonymi, longe plerique autem Davidi auctori attribuuntur; semel praeterea legitur in orationis prophetae Habacuc (3,19) subscriptione. Ab Alexandrinis, qui omisso ») videntur legisse ny25 (vel retento litera initiali ny305?) in Psalmis semper vertitur «lc «9 sio, (Vulg. in finem), a Chaldaeo unav5 (ad laudandum). Reliqui graeci interpretes et S. Hieronymus vocabulo significationem vincendi inesse rati variis modis illud transtulerunt : Éntv(xcov (Symm.), sl, xà vixoc (Theodot.), «o3 vxYion« (Alex. in. Hab. 3,19), «& vixomolo (Aq.), victori (S. Hier.). Alexandrinam interpretationem Patres allegorice fere explicant : Z'heodoretus « 1n finem, inquit, significat fore, ut longis post saeculis quae praedicit, perficiantur » ; Eusebius Aquilae simul versionem respiciens : « Psalmi in finem inscripti finem praedicant ac victoriam Christi, qui David vocatur »; 5. Hilarius Origenem secutus, qui fuse de philosophica /inis definitione agit : « Psalmi, qui inscribuntur ín finem ita intelligendi sunt, ut ex perfectis et absolutis bonorum aeternorum .do ctrinis et speciebus exsistant : quia ad ea, quae in his dicentur, fidei se nostrae cursus extendat et in his, nullo ulteriore tendens procursu, ipso suo optatae et adeptae beatitudinis fíne requiescat »?. Moderni nonnulli, interpretatione allegorica omissa, nihil aliud vocabulo indicari censent, nisi carmen in liturgiae fine esse decantandum ?. Communior tamen altera est explicatio, quam praeferendam ducimus. Etenim ny» satis frequenter in iunioribus libris (Paralip. et Esdr.) usurpatum ubique significat « rei alicui praeesse, quae ad cultum divinum spectat », atque viri, quos Salomon operariis in templo aedificando occupatis praeposuerat, vocantur anao *. Speciatim autem vocabulum adhibetur de iis, « qui canebant cytharis in octava, ut praecinerent (ny25) », unde ny3n praecentorem videtur designare aut cantorum magistrum; inscriptione autem indicari censemus carmen praecentori tradendum, ut in liturgia decantetur?. — Ter vocabulo nostro additur nomen /dutÀun, quem unum ex praefectis cantorum fuisse Paralipomena insinuant *.
$. 1 Paral. 15,21. Eundem sensum attribuit Bellarminus (in Ps. 4) vocabulo Victori,
« optimo cantori, qui praepositus est concinendis hymnis ». Dubito autem, an Aq. ct S. Hier. sua versione hunc sensum exprimere voluerint.
6. Quoniam :iÀo; a iunioribus scriptoribus interdum adhibetur pro tiAerj, quo vo- ' cabulo initiatio mysteriorum aut alil sacri ritus designantur, nonnulli etiam graecam inscriptionem tl; zo tio; explicant « in usum liturgicum », at parum recte, quia a LXX nunquam :íAo; hac in significatione usurpatur. Rectius alii chaldaicae inscriptioni « ad laudandum * censent inesse sensum « ad celebrandum Deum cultu sacro ».
2. Nonnulla vocabula designant instrumenta musica, ad quorum concentum Psalmi decantari solebant. Huc spectant
02222 (Alex. et Theod.) iv tuvo; Vulg. in carminibus; Aq. iv pois; S. Hier. in psalmis; Symm. àix jaXrnplov)5. Quoniam niggen (manu attreclavit) eodem fere modo, quo gr. xeoóstv (pulsare), maxime de instrumenlorum pulsatione adhibetur, quae digito vel plectro attrectata sonum concinnum edunt, vox neginoth denotat instrumenta pulsatilia, atque omnium eorum, quae fidibus instructa erant, nomen commune fuisse videtur?. Cui explicationi consonat Symmachi versio & JeXtapiov, neque ab ea omnino dissentiunt aliae versiones, siquidem Üpve; et q«Xuóc proxime designant carmen ad cytharae vel psallerii concentum decantandum.
ni»nan75x (Ale. et Theod. (nip vsic xhapovouoóonc, Vulg. pro ea, quae haereditatem consequitur, Aq. ónlp xAnooboouov, Symm. bnip xXnoov;ov, S. Hier. super haereditatibus Chald. 1*33n by (ad tibias]). Patres, quibus sola Graecorum interpretatio cognita erat, inscriptionem hanc, soli Ps. 5. praefixam, interpretantur de « anima vel Ecclesia, quae in divinam haereditatem Dei famulis praeparatam ducitur. Est quippe haereditas Deum colentibus parata et haec quidem non corruptibilis neque in divitiis sensum moventibus constat » etc '?. Yerum Agellius iam adnotat, Hebraeos « musicum instrumentum intelligere, quod sonum habeat ei, quem volans apis edit, persimilem, unde etiam nomen traxerit, quum apud eos JVechil examen apum significet ». Moderni quoque plerique*! instrumentum vocabulo designatum putant, sed statuentes n»n» scribi pro ni»nz, quod partic. pass. quoddam sit rad. n (perforavit), cum Chaldaeo intelligunt instrumenta perforata i. e. tibias, quae altero nomine ab eadem radice derivato vocabantur m'»*n.
Tempore secundi templi tibias in liturgia adhibitas esse constat; id etiam iam ante exsilium obtinuisse disertis quidem testimoniis non demonstratur, iure autem ex eo concluditur, quod filii prophetarum in sacra quadam peregrinatione iam Samuelis tempore illas adhibuerint atque filii Israel ad montem Sion ascendentes laetitiam cordis sono tibiarum exprimere sint soliti ?. Probabile quoque est, eadem ratione, qua nomen zeginoth omnia instrumentorum quae pulsantur genera comprehendat, voce nechiloth omnia illa designari, quae inflantur '?.
.X nonnullis, praesertim antiquioribus interpretibus, alii quoque tituli huc trahuntur, quos omittimus, quoniam alteram eorum significationem probabiliorem esse statim ostendemus.
3. Duae expressiones sonum vocis, qua Psalmi nonnulli decantandi erant. videntur exprimere. Duobus enim praefigitur nioby-by (Alex. $nip sow xoustow; Vulg. pro occultis; Aq. iri v&v vtaviorisow; Hier. pro iuventutibus: Symm. nip 16v alov(ov) ^, atque duobus n"mun-by (Alez. ónto sr 61507; ; Vulg. pro octava; Aq. irl «5 ày8ozc; S. Hier. super octava; Symm. mept 55: $y2oi«; Chald. ad cytharam octo chordarum Ps. 6. 12. Aebr.'. Utraque expressio etiam 4 Paral. 15,19-21 legitur, quo in loco de musica sacra sermo est. Tres cantorum chori a Davide sunt constituti; in primo erant Asaph Eman et Ethan gerentes cymbala aenea yvoun5 « ut facerent audire », i. e.
ut cantum regerent instrumentorum suorum pulsu modos numerosque moderantes; in altero octo erant cantores, qui gerebant nabla, nicoy 57
« more virginum » i. e. voce virginea seu acuta (soprano) canentes; in tertio demum iterum octo gerebant cytharas, ut nu"en by « in octava » scilicel inferiore (basso) praecinerent (ny35)'*. Duabus igitur expressionibus nostris vocem gravem et vocem acutam designari plerique moderni censent ; atque profecto carmina, quae a/-haschminith inscribuntur, lugubria sunt el tristia (Ps. 6. 11), carmina vero, quae al-alamoth decantari iubentur, laeta sunt et triumphalia (Ps. 45. et prior pars Ps. 9). Alii tamen musica instrumenta nominibus istis significari censent, sed parum recte, quoniam 4 Paral. 18 instrumenta trium chororum alia nominantur. Patres, ut terminos graecos explicent, allegoriae indulgent '5.
illud derivarunt a rad. 5ni (haereditatem accepit), atque Alez. legerunt n;nin, Aq.
nbn ; Sedem suam habuerit; at nec oppidi istius vestigium ullum invenio nec probabile puto, ab oppido chorum esse denominatum. .
14. Ps. 45. hebr. et Ps. 9. In hodierno textu Ps. 9. legitur quidem EX) nio v, quod haud pauci moderni interpretes pro initio carminis habent, ad cuius melodiam . Ps.9.erat decantandus (Mors filio , vel mutatis vocalibus : mors pallidum reddidit) ; sed omnes graeci interpretes eandem lectionem, quam Ps. 45., exprimunt addito vocabulo
Tntos toU vioU, orip dxuij; vo3 vioU — 1: nio5y by), quam Patres fere de mysteriis filii Dei, 1. e. de eius incarnatione aut de elus passione etc., interpretantur. Omnino autem praeferenda est lectio n5 nio5y by. Etenim Ben in 1 Paral. 15,18 inter levitas nominatur, atque vix est dubium, quin sit idem, atque Benaia, qui 1 Paral. 15,20 unus est ex illis, qui cytharis concinunt niooy y; quare inscriptio Ps. 9. vertenda Cst : « tradendus praecentori, ut decantetur a choro virginum Benaiae ».
4. Aliae demum inscriptiones aut argumentum aut prima vocabula indicant carminis magis cogniti, ad cuius melodiam psalmus erat decantandus. Huc videntur pertinere : nea now» (Alex. 6rip *5« dvi proc v7 doi, et Symm. orig xz Bon- Bcíac v7 do0ow7«; Vulg. pro susceptione matutina ; Ag. órip 1f Pgov 19 dc- 8o vi et S. Hier. pro cervo matutino. Ps. 22 hebr.). Quin expressio hebraica « cerva aurorae » vix quidquam aliud praeter carmen, quod sive a suo argumento sive a primis suis vocabulis hoc nomine sit appellatum, designare possit, nemini opinor erit dubium; « cerva aurorae » autem poetis orientalibus est sol matutinus primos suos radios spargens. Alexandrini et Symm. pro DON legerunt ni» (cfr Ps. 22,20) atque carmen hoc putaverunt esse precationem , qua Deus rogatur, ut cito auxilium mittat. Quam explicationem praefert Agellius, postquam primo in loco velut probabilem alteram Eusebii attulit, qui susceptionem matutinam intelligit « auxilium illud , quod Salvatori nostro Pater Deus praestitit, quum sub auroram a mortuis est resuscitatus »; at Psalmus noster integer in passione Messiae describenda versatur !7, ee ui-by (Alez. ólp x&v dXkowensouévov; Vulg. pro iis qui commutabuntur; Ág. ixioi; xptvow et S. Hier. pro liliis; Symm. 6nlp s&v àv0ov, Ps. A5. 6. hebr.), cui omnino vicinae sunt inscriptiones Ps. 60. hebr : nvvy owi-57 (Alex. «oig dAMowscoufvou, E; Vulg. uti Ps. 45; Aq. inl xpivow uapruptac; S. Hier. pro liliis testimonium; Symm. 6rlg x&v dv gapvopio) atque Ps. 80. hebr. : nviy pavv-5x (Alez. et Vulg. ut supra; Ag.izi xglvov papropin ; Hier. et Symm. ut supra). Tres expressiones idem videntur designare canticum, cuius fortassis initium fuerit : Lilia sunt testimonium. Alexandrini probabiliter legerunt m'itéd (— o2 »wiN), eorum autem interpretatio Patribus occasionem dedit multarum allegoricarum accommodationum , quas ad duas classes apte redigimus : qui immutabuntur, aut sunt illi, qui ex mortali corpore exuviis mortalitatis abiectis ad immortalitatem transituri sunt, aut illi, qui in hac vita de errore ac vitiis ad veritatem et iustitiam commutantur !8, a'pm cox nier (Alex. &6nip soU AaoU vo9 dro viov ávlov ptjsaxpunpévov; Vulg. « pro populo, quia sanctis longe factus est » ; Aq. Grip reguatepie dialou uaxpucvév; S. Hier. « pro columba muta, eo quod procul abierit (David) »; Symm. $2ip vi mepiottplic, Ünip v0U qUAÀov droguévou , V. Unlp «Ti mepiottoli 175 uoyidAou xt«pougévuv, Ps. 86. hebr.). Alexandrini, ut videtur, columbam (31) metaphorice interpretali inscriptionem de populo exsulante intellexerunt eadem ratione, qua Chaldaeus : « Pro populo Israel, qui similis erat columbae silentii, quando remotus erat a civitatibus suis ». Phrasis hebraica difficillima est explicatu atque probabiliter corrupta ; moderni interpretes tantum non omnes carmen quoddam istis vocabulis indicari putant, sed alii vocalibus mutatis (a*pni O'ox n:i) initium eius explicant : « columba muta longinque agentium », alii vocabulis alio modo separatis (G'7pno 5x nj):
« columba Dei ab extremo mari », alii alio modo. Quatuor Psalmis (57 - 39. 75. hebr.) praefigitur inscriptio nnun-bx (Alex.
et reliqui Graeci : i3; àxg0cigzc; Vulg. ne disperdas). Graecam interpretationem S. Hilarius refert ad resurrectionem Domini, qua corpus eius a corruptione servatum est, S. Augustinus ad titulum crucis, quem Pilatus mutare (corrumpere) noluit, Theodoretus ad Davidem, qui a Saulis occisione abstinuit, cuiusque exemplo ad patientiam et longanimitatem invitamur etc. !?; quas omnes explicationes allegoricas magisque minusve arbitrarias esse manifestum est. Ex antiquioribus interpretibus aliqui miro hoc nomine instrumentum musicum designari asseruerunt; multo rectius censent moderni omnes, vocabula esse initium carminis, ad cuius modulos psalmi alii erant decantandi.
Quae sit significatio inscriptionum nono-5y et riy» nona2-57 ( Ps. 53. 88. hebr.) prorsus nos latet. Alexandrini vocabulum hebraicum retinuerunt (6xip MaeX0 et 6nip Mac coo dmoxpüZwut Vulg. : pro Maheleth, et pro Maheleth ad respondendum), reliqui Graeci, quos sequitur S. Hieronymus, chorum saltantium laetantiumque intelligunt (Aq. ixl yopt(a Symm. 9i qopoU, Theod. et V 6nip «sic yopt(ac; S. Hier. per chorum)??*. Inter modernos alii aethiopicum nomen cytharae comparantes instrumentum fidibus instructum indicatum censent ; alii vocabulum derivant a rad. 55n et tibias intelligunt; alii chorum musicorum quendam ab oppido JMechola (Judic. 1,92) denominatum esse putant; alii demum (rectius ni fallor) modulos, ad quos decantandi erant Psalmi, initio alterius carminis indicari putant; duo autem carmina, quibus praefigitur hic titulus, lugubria sunt, et Mechaleh (rad. n5n) dolores morbosque signiflcat , quare inscriptio forte docere vult, ea esse maesto modo decantanda.
$. Musicis inscriptionibus adiungimus vocabulum nbb, quod licet plus septuagies in Psalmis et Hab. 3. legatur, in Vulgata nostra semper est omissum. Quot eius antiquitus iam exstiterint explicationes docet S. Hieronymus à pia matrona Marcella hac de re interrogatus?! ; antiquis autem moderni interpretes non paucas novas interpretationes addiderunt neque tamen rem de(inierunt. Praetermittere licet quum eos, qui vocem pro scripturae compendio habent, quo nostrum da capo aut tutti etc. exprimatur, tum eos, qui cum Chald. (1»25y5), Aquila (àst); (S. Hier.) (« semper ») eam denotare putant, « sempiterna esse, quae dicta sint » (S. Hier.). Melius alii cum Alez. Symm. Theodot., a quibus &pxAua redditur, illam esse signum musicum coniiciunt, quo aut silentium praecipitur (« pausatio spiritus » S. Hier.), ut cantoribus tacentibus menti tempus concedatur «ad divinam illustrationem recipiendam » (S. Greg. INyss.) vel etiam ut cantu cessante concentus continuetur instrumentorum (interludium), aut mutatio signiflcatur, sive sensus vel argumenti (S. Aug.), sive musicae cantilenae vel rhythmi (Orig.), sive forte cantorum illis in psalmis, qui alternantibus choris cantabantur, ita ut priore stropha terminata alteram ab altero choro cantandam esse moneatur ??, moniis confirmare conatus est. Etymologiae graeci nominis 9:jaxApa (Ou-ji):tv alternatim canere, cfr 9uXévity alternatim loqui) explicatio omnino congruit; num etiam etymologiae hebraici Selah dubitatur.
San Tommaso d'Aquino
In omni opere suo dedit confessionem sancto, et excelso in verbo gloriae. Eccli. 47. Verba haec dicuntur de David ad litteram; et satis convenienter assumuntur ad ostendendum causam hujus operis. In quibus ostenditur quadruplex causa hujus: scilicet materia, modus, seu forma; finis et agens. Materia est universalis: quia cum singuli libri canonicae Scripturae speciales materias habeant, hic liber generalem habet totius theologiae: et hoc est quod dicit Dionysius 3 Lib. Caelest. Hierar.: divinarum odarum, idest Psalmorum, sacram Scripturam intendere, est, sacras et divinas operationes universas decantare. Unde signatur materia in hoc quod dicit: in omni opere, quia de omni opere Dei tractat. Est autem quadruplex opus Dei: scilicet creationis: Gen. 1 cap.: requievit Deus die septimo ab omni opere et cetera. Gubernationis: Joan. 5: pater meus usque modo operatur et cetera. Reparationis: Joan. 4: meus cibus est ut faciam voluntatem ejus qui misit me, ut perficiam opus ejus. Glorificationis: Eccl. 42: gloria domini plenum est opus ejus. Et de his omnibus complete in hac doctrina tractatur. Primo de opere creationis: Psal. 8: videbo caelos tuos, opera digitorum tuorum. Secundo gubernationis: quia omnes historiae veteris testamenti tanguntur in hoc libro: Psal. 77: aperiam in parabolis os meum et cetera. Tertio reparationis, quantum ad caput, scilicet Christum et quantum ad omnes effectus gratiae: Psal. 3: ego dormivi et somnum et cetera. Omnia enim quae ad fidem incarnationis pertinent, sic dilucide traduntur in hoc opere, ut fere videatur Evangelium, et non prophetia. Quarto est opus glorificationis: Psal. 149: exultabunt sancti in gloria et cetera. Et haec est ratio, quare magis frequentatur Psalterium in Ecclesia, quia continet totam Scripturam. Vel secundum Glossam, ad dandam nobis spem divinae misericordiae: quia cum peccasset David, tamen per poenitentiam est reparatus. Materia ergo universalis est, quia omne opus. Et quia hoc ad Christum spectat: Coloss. 1: in ipso complacuit omnem plenitudinem divinitatis inhabitare; ideo materia hujus libri est Christus et membra ejus. Modus seu forma in sacra Scriptura multiplex invenitur. Narrativus: Eccles. 42: nonne Deus fecit sanctos suos enarrare omnia mirabilia sua? Et hoc in historialibus libris invenitur. Admonitorius et exhortatorius et praeceptivus: ad Titum 2: haec loquere et exhortare. Argue cum omni imperio. Tim. 2: hoc commoneo, testificans coram Deo et cetera. Hic modus invenitur in lege, prophetis, et libris Salomonis. Disputativus: et hoc in Job et in apostolo: Job 13: disputare cum Deo cupio. Deprecativus vel laudativus: et hoc invenitur in isto libro: quia quidquid in aliis libris praedictis modis dicitur, hic ponitur per modum laudis et orationis: infra Ps. 9: confitebor tibi domine etc. narrabo et cetera. Et ideo dicit, dedit confessionem, quia per modum confitendi loquitur. Et hinc sumitur ratio tituli qui est, incipit liber hymnorum, seu Soliloquiorum prophetae David de Christo. Hymnus est laus Dei cum cantico. Canticum autem exultatio mentis de aeternis habita, prorumpens in vocem. Docet ergo laudare Deum cum exultatione. Soliloquium est collocutio hominis cum Deo singulariter, vel secum tantum, quia hoc convenit laudanti et oranti. Hujus Scripturae finis est oratio, quae est elevatio mentis in Deum. Damascenus Lib. 3: oratio est ascensus intellectus in Deum: Psal. 148: elevatio manuum mearum sacrificium vespertinum. Sed quatuor modis anima elevatur in Deum: scilicet ad admirandum celsitudinem potestatis ipsius: Isa. 40: levate in excelsum oculos vestros, et videte quis creavit haec: Psal. 103: quam mirabilia sunt opera tua domine: et haec est elevatio fidei. Secundo elevatur mens ad tendendum in excellentiam aeternae beatitudinis: Job 2: levare poteris faciem tuam absque macula, eris stabilis et non timebis: miseriae quoque oblivisceris, et quasi fulgor meridianus consurget tibi: et haec est elevatio spei. Tertio elevatur mens ad inhaerendum divinae bonitati et sanctitati: Isa. 51: elevare, consurge Hierusalem etc. et haec est elevatio caritatis. Quarto elevatur mens ad imitandum divinam justitiam in opere: Thren. 3, levemus corda nostra cum manibus ad Deum in caelos: et haec est elevatio justitiae. Et iste quadruplex modus insinuatur, cum dicit, sancto et excelso: quia duo ultimi modi elevationis pertinent ad hoc quod dicit, sancto; duo primi ad hoc quod dicit, excelso. Et quod hic sit finis Scripturae hujus, habetur in Psalmis. Primo de excelso Psal. 112: a solis ortu, et post, excelsus super omnes et cetera. Secundo de sancto: Psal. 95: confiteantur nomini tuo magno, quoniam terribile et sanctum est. Ideo Gregorius 1 Hom. dicit super Ezech. quod vox psalmodiae, si cum intentione cordis agitur, omnipotenti Deo per eam ad cor iter paratur, ut intentae animae aut prophetiae mysteria, aut gratiam compunctionis infundat. Finis ergo est, ut anima conjungatur Deo, sicut sancto et excelso. Auctor autem hujus operis significatur ibi, in verbo gloriae. Notandum autem, quod aliud est in sacra Scriptura, et aliud in aliis scientiis. Nam aliae scientiae sunt per rationem humanam editae, haec autem Scriptura per instinctum inspirationis divinae: 2 Petr. 1: non enim voluntate humana allata est prophetia, sed spiritu sancto inspirati locuti sunt et cetera. Et ideo lingua hominis se habet in Scriptura sacra, sicut lingua pueri dicentis verba quae alius ministrat: Psal. 44: lingua mea calamus, et 2 Reg. 23: spiritus domini locutus est per me, et sermo ejus per linguam meam. Et ideo dicit, in verbo domini, vel gloriae, quae per revelationem dicuntur. Unde 3 Reg. 20: percute me in sermone domini, idest in revelatione divina. Et potest dici haec Scriptura verbum gloriae quatuor modis: quia quadrupliciter se habet ad gloriam: scilicet quantum ad causam a qua fluit, quia a verbo glorioso Dei haec doctrina emanavit: 2 Petr. 1: voce delapsa hujuscemodi a magnifica gloria: hic est filius meus dilectus et cetera. Quantum ad continentiam, quia in isto libro gloria Dei continetur quam annunciat: Ps. 96: annunciate inter gentes gloriam ejus. Quantum ad modum emanationis: gloria enim idem est quod claritas: et revelatio hujus prophetiae gloriosa fuit, quia aperta. Triplex est enim modus prophetiae. Per sensibiles res: Dan. 5: apparuerunt digiti, quasi hominis scribentis etc. rex aspiciebat articulos manus scribentis. Per similitudines imaginarias, sicut patet de somnio Pharaonis et interpretatione facta per Joseph, Genes. 41: Isa. 6: vidi dominum sedentem super solium excelsum et elevatum et cetera. Per ipsius veritatis manifestationem. Et talis modus prophetiae convenit Danieli, qui solius spiritus sancti instinctu sine omni exteriori adminiculo suam edidit prophetiam. Alii namque prophetae, sicut dicit Augustinus, per quasdam rerum imagines atque verborum tegumenta, scilicet per somnia et visiones, facta et dicta prophetaverunt: sed iste, nude doctus fuit de veritate. Unde 2 Reg. 22, cum diceret David: spiritus domini locutus est et cetera. Statim addidit, sicut lux aurorae oriente sole mane absque nubibus rutilat. Sol est spiritus sanctus illuminans corda prophetarum, qui quandoque sub nubibus apparet, quandoque per duos modos praedictos prophetis illucet, quandoque sine nubibus, sicut hic. Et ad hoc adduci potest quod dicitur 2 Reg. 6: quam gloriosus fuit hodie rex Israel, discooperiens se ante ancillas servorum suorum, et nudatus est. Et quia per eam nos invitat ad gloriam. Psal. 115: gloria haec est omnibus sanctis ejus, bene praemittitur, quam gloriosus et cetera. Patet ergo materia hujus operis, quia de omni opere domini. Modus, quia deprecativus et laudativus. Finis, quia ut elevati conjungamur excelso et sancto. Auctor, quia ipse spiritus sanctus hoc revelans. Sed antequam ad litteram veniamus circa hunc librum, tria in generali consideranda sunt. Primo de translatione hujus operis. Secundo de modo exponendi. Tertio de ejus distinctione. Translationes sunt tres. Una a principio Ecclesiae terrenae tempore apostolorum, et haec vitiata erat tempore Hieronymi propter scriptores. Unde ad preces Damasi Papae Hieronymus Psalterium correxit, et hoc legitur in Italia. Sed quia haec translatio discordabat a Graeco, transtulit rursus Hieronymus ad preces Paulae de Graeco in Latinum, et hoc Damasus Papa fecit cantari in Francia, et concordat de verbo ad verbum cum Graeco. Post quidam Sophronius aliquando disputans cum Judaeis, cum dicerent Judaei aliqua non sic se habere, sicut ex secunda translatione Psalterii introduxerat, dictus Sophronius rogavit Hieronymum, ut Psalterium de Hebraeo in Latinum transferret. Cujus petitioni annuit Hieronymus: quae translatio concordat omnino cum Hebraeo, sed non cantatur in aliqua Ecclesia; habetur tamen a multis. Circa modum exponendi sciendum est, quod tam in Psalterio quam in aliis prophetiis exponendis evitare debemus unum errorem damnatum in quinta synodo. Theodorus enim Mopsuestenus dixit, quod in sacra Scriptura et prophetiis nihil expresse dicitur de Christo, sed de quibusdam aliis rebus, sed adaptaverunt Christo: sicut illud Psalm. 21: diviserunt sibi vestimenta mea etc., non de Christo, sed ad literam dicitur de David. Hic autem modus damnatus est in illo Concilio: et qui asserit sic exponendas Scripturas, haereticus est. Beatus ergo Hieronymus super Ezech. tradidit nobis unam regulam quam servabimus in Psalmis: scilicet quod sic sunt exponendi de rebus gestis, ut figurantibus aliquid de Christo vel Ecclesia. Ut enim dicitur 1 Cor. 10: omnia in figura contingebant illis. Prophetiae autem aliquando dicuntur de rebus quae tunc temporis erant, sed non principaliter dicuntur de eis, sed inquantum figura sunt futurorum: et ideo spiritus sanctus ordinavit quod quando talia dicuntur, inserantur quaedam quae excedunt conditionem illius rei gestae, ut animus elevetur ad figuratum. Sicut in Daniele multa dicuntur de Anthioco in figuram Antichristi: unde ibi quaedam leguntur quae non sunt in eo completa, implebuntur autem in Antichristo; sicut etiam aliqua de regno David et Salomonis leguntur, quae non erant implenda in talium hominum regno, sed impleta fuere in regno Christi, in cujus figura dicta sunt: sicut Psal. 71: Deus judicium etc. qui est secundum titulum de regno David et Salomonis; et aliquid ponit in eo quod excedit facultatem ipsius, scilicet, orietur in diebus ejus justitia et abundantia pacis, donec auferatur luna: et iterum, dominabitur a mari usque ad mare, et a flumine usque ad terminos et cetera. Exponitur ergo Psalmus iste de regno Salomonis, inquantum est figura regni Christi, in quo omnia complebuntur ibi dicta. 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. 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 106, scilicet in secundo Confitemini: et sunt quinque libri. 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. Tertia distinctio est, quia Psalmi distinguuntur in tres quinquagenas; et haec distinctio comprehendit triplicem statum populi fidelis: scilicet statum poenitentiae: et ad hunc ordinatur prima quinquagena, quae finitur in miserere mei Deus, qui est Psalmus poenitentiae. Secunda justitiae: et haec consistit in judicio, et finitur in Psal. 100: misericordiam et judicium. Tertia laudem gloriae concludit aeternae; et ideo finitur: omnis spiritus laudat dominum. 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. 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. Primo contra eam quae fuit contra totum populum Dei: et hoc in quinta decade: Psal. 41: quemadmodum desiderat cervus ad fontem aquarum, ita desiderat anima mea ad te, Deus. 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. Et ideo primo ponit Psalmos pertinentes ad primam persecutionem David, secundum quod significat aliquid contra Christum et Ecclesiam. Secundo ad secundam tribulationem pertinentes, in quarta decade: Ps. 31: beati quorum remissae sunt iniquitates. Item David in regno suo existens duplicem tribulationem passus est: quia a specialibus personis, et a toto populo. Primo ergo ponuntur Psalmi contra personam. Secundo Psalmi in quibus orat contra secundam: et hoc in tertia decade, scilicet Deus Deus. 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. Primo ergo ponuntur Psalmi contra primum. Secundo contra secundum: et hoc in secunda decade: Psal. 11: salvum me fac domine, quoniam defecit sanctus, quoniam diminutae sunt veritates a filiis hominum. Primo ergo agendum est de prima decade, in qua praemittitur Psalmus iste, scilicet beatus vir et cetera.