Psalm 47

a. [Cantici filii core secunda sabbati]

Magnus Dominus et laudabilis
nimis: in civitate Dei nostri, in monte
sancto eius.

[of the song of the daughters of Cor (for) the

second sabbath] Great is the Lord, and
exceedingly to be praised in the city of our God,
on his holy mountain.

b. Fundatur exultatione universae

terrae, mons Sion, latera Aquilonis,
civitas regis magni. Deus in
domibus eius cognoscetur, cum
suscipiet eam.

Mount Sion is founded with the joy of the whole

earth, on the sides of the north, the city of the
great king. God shall be known in her houses,
when he shall receive her.

c. Quoniam ecce reges terrae

congregati sunt, convenerunt in
unum; ipsi videntes admirati sunt,
conturbati sunt, commoti sunt,
tremor apprehendit eos. Ibi dolores,
ut parturientis: in spiritu vehementi
conteres naves Tharsis.

For behold the kings of the earth are

assembled, have gathered together. When they
saw, they wondered, were disturbed and
roused - trembling took hold of them. There
were pains as of a woman in labour: with a
vehement wind, you shall break in pieces the
ships of Tharsis.

d. Sicut audivimus, sic vidimus in

civitate Domini virtutum, in civitate
Dei nostri: Deus fundavit eam in
aeternum.

As we have heard, so we have seen in the city

of the Lord of hosts, in the city of our God: God
has founded her for ever.

e. Suscepimus Deus misericordiam

tuam, in medio templi tui. Secundum
nomen tuum Deus, sic et laus tua in
fines terrae; iustitia plena est
dextera tua. Laetetur mons Sion, et
exultent filiae Iudae, propter iudicia
tua Domine.

We have received your mercy, O God, in the

midst of your temple. According to your name,
O God, so also is your praise to the ends of the
earth; your right hand is full of justice. Let
mount Sion rejoice, and the daughters of Juda
be glad, because of your judgments, O Lord.

f. Circumdate Sion, et complectimini

eam: narrate in turribus eius. Ponite
corda vestra in virtute eius: et
distribuite domos eius ut enarretis
in progenie altera. Quoniam hic est
Deus, Deus noster in aeternum, et in
saeculum saeculi: ipse reget nos in
saecula.

Surround Sion, and encompass her: tell in her

towers. Set your hearts on her strength, and
distribute her houses that you may relate it to
another generation. For this is God, our God in
eternity, and for ever and ever: he shall rule us
for evermore.

a. Supra Psalmista invitavit gentes ad

psallendum Deo de beneficiis Dei; hic
autem describit magnam populi, vel
civitatis exultationem.

In the previous psalm, the psalmist invited the

nations to sing praises to God concerning his
beneficies. Here, however, he describes the great
joy of the people or the city.

Titulus, Psalmus laus cantici filii Core

pro secunda Sabbati.

The title of the psalm is A praise psalm of the song

of the daughters of Cor for the second sabbath.

Apud
Iudaeos
sabbatum
solemnissimum habebatur: et omnes
ferias a sabbato vocabant; ita quod
dies Dominica vocabatur prima
sabbati; dies lunae vocabatur secunda
sabbati; et sic de aliis diebus. Dicit
ergo, Pro secunda Sabbati: quia Gen.
1. prima die dixit Deus, Fiat lux;
secunda die dixit, Fiat firmamentum.
Per lucem intelligitur Christus; per
firmamentum Ecclesia designatur.
Quia ergo agit hic de magnificentia
ecclesiae, ideo convenienter dicitur
pro secunda sabbati. In Hebraeo
tamen, nec in Hieronymo non est pro
secunda sabbati.

Among the Jews, a most solemn sabbath used to

be observed, and all the weekdays were named
from the sabbath. So, the Lord's day used to be
called the first sabbath, the next day, the second
sabbath, and so on with the other days. Thus, he
says, For the second sabbath, because in Genesis
1, God said on the first day, Let there be light, and
on the second, he said, Let there be a firmament.
By "light" in understood Christ, by "firmament", the
Church is designated. Thus, because he treats
here of the magnificence of the Church, this psalm
is suitably called "for the second sabbath". In the
Hebrew version, however, but not in Jerome's,
there is no 'for the second sabath.'

Dividitur ergo iste in duas partes.

Primo enim describit magnificentiam
civitatis. Secundo subdit gratiarum
actionem, ibi, Suscepimus Deus. Circa
primum duo facit. Primo describit
magnificentiam civitatis. Secundo
inducit
testimonium,
ibi, Quoniam
ecce.

The psalm is divided into two parts. The first

describes the magnificence of the city, and the
second speaks of the action of graces, at, We have
received your mercy, O God. Concerning the first,
he does two things. First, he describes the
magnificence of the city, and second, he introduces
his evidence, at, For behold.

Dignitas civitatis dependet a Domino

eius: et ideo primo commendat
Dominum. Secundo civitatem, ibi,
Fundatur. Dominum describit ex
propria dignitate, et ex suis operibus.

The dignity of a city derives from her Lord. And so,

he first commends the Lord, and secondly, the city,
a t , (It) is founded. He describes the Lord with
respect to his own dignity and works.

Ex dignitate, quia, Magnus Dominus:

Ps. 85. Quis Deus magnus etc. Et
magnitudo eius est immensitas eius
bonitatis. Augustinus: In his quae non
mole magna sunt, idem est magnum
quod bonum esse.

On account of his dignity, because, Great is the

Lord - Psalm 76: Who is great like our God. And his
greatness is the immensity of his goodness.
Augustine states: In those things which are great
not in bulk, greatness is the same as goodness.

Ex operibus, quia, Laudabilis nimis.

Laus proprie respicit opera. Et dicit,
Nimis, quia quantumcumque laudes
eum, adhuc deficis a laude eius: Eccl.
43.
Glorificantes
Deum
quantumcumque potestis, praevalebit
adhuc: et hoc licet in tota creatura
pateat, spiritualiter tamen apparet in
beneficiis gratiae quibus constituta est
ecclesia. Et ideo dicit, In civitate Dei
nostri, scilicet ecclesiae: Apoc. 21. Vidi
civitatem sanctam Hierusalem etc. Et
haec civitas, scilicet ecclesia, sita est,
In monte sancto eius. Hic mons est
Christus: Isa. 2. Erit mons domus
Domini. De hac civitate dicitur Matth. 5.
Non potest civitas abscondi supra
montem posita.

On account of his works, because, (he is)

exceedingly to be praised. Praise properly regards
works. And he says, Exceedingly, because
however you praise him, you still fall short in
praising him - Ecclesiasticus 43: Glorifying God as
much as ever you can, he will still far exceed. And
although he is manifest in all his creatures,
nevertheless he spiritually appears in the benifices
of grace by which the Church was established. And
so he says, In the city of our God, namely the
Church - Apoc. 21: I saw the holy city Jerusalem
etc. And this city, namely the Church, is situated,
On his holy mountain. This mountain is Christ Isaiah 2: (And is the last days) the mountain of the
house of the Lord shall be (prepared on the top of
mountains). Of this city it is said at Matthew 5: A
city seated on a mountain cannot be hid.

b. Fundatur. Hic commendat civitatem

tripliciter. Primo ex amplitudine, vel
iucunditate. Secundo ex dispositione.
Tertio ex sapientia civium.

(Mount Sion) is founded. At this point, he

commends the city in a three-fold way. First, on
account of its size or pleasantness, second, its
condition, and third, the widsom of its citizens.

Dicit
ergo, Fundatur exultatione
universae terrae; quasi dicat, Fundata
est in monte, idest Christo. Sed
numquid haec fundatio pertinet ad
unam terram tantum? Non, sed
redundat in gaudium universae terrae,
quia omnes percipiunt gaudium huius
fundationis: Ps. 65. Iubilate Deo omnis
terra, psalmum dicite etc. Isa. 51.
Venient in Sion laudantes; Thre. 1.
Haecine est urbs perfecti decoris?

Therefore, he says, (Mount Sion) is founded with

the joy of the whole earth; it is as if he were saying,
It has been founded on the mountain, that is, on
Christ. But does not this foundation pertain to one
land only? No, rather it overflows in joy to all lands,
because all are aware of the joy of its foundation Psalm 65: Shout with joy to God all the earth, sing
a psalm etc.; Isaiah 51: They will come into Sion
singing praise; Lamentations 2: Is this the city of
perfect beauty?

Alia litera habet, Fundator; quasi dicat,

Magnus Dominus. Et dico Dominus,
qui est fundator huius civitatis. Et hoc,
In exultatione.

Another version has, The founder, as if he were

saying, Great is the Lord. And I say the Lord, who is
the founder of this city. And this, with joy.

Mons Sion latera aquilonis, idest

deposita in latere montis Sion ad
aquilonem. Sion signat Iudaeos, aquilo
vero signat gentiles idolatras. Haec
ergo civitas est composita ex Iudaeis
et Gentilibus.

Mount Sion...on the sides of the north, that is

situated on the side of Mount Sion to the north.
"Sion" signifies the Jews, but "north" signifies the
idolatrous gentiles. Therefore, this city is made up
of Jews and Gentiles.

Hieronymus aliter habet, et competit

mysterio sponsae, Germinet gaudio
universae terrae montis Sion, in
lateribus aquilonis civitatulae regis
magni. Et exponitur
secundum
mysterium. Haec civitas laudatur ex
civilitate quam colit, et ex humanitate
Christi quam assumpsit. Dico, quod est
magna; et hoc est ex ipso specioso
germine, idest Christo. Et hoc est
gaudium universae terrae.

Jerome has a different version, and it corresponds

to the mystery of the spouse - Let him produce with
joy for the whole world mount Sion, on the sides of
the north of the great king's town. And he explains
according to the mystery. This city is praised on
account of its government which he tends, and on
account of Christ's humanity which he accepted. I
say that she (the city) is great, and this is on
account of her own splendid fruit, namely Christ.
And this is joy for the whole world.

In Hebraeo habetur, Decorus nimis

exultationis, scilicet Christus, et hoc
est in monte Sion.

In the Hebrew version is found, Exceedingly

suitable of joy, namely Christ, and this is on mount
Sion.

Deus in domibus eius cognoscetur.

Hic commendat civitatem a sapientia
civium: vera
namque
sapientia
consistit in Dei cognitione: Hier. 9. In
hoc glorietur qui gloriatur, scire, et
nosse me. Et ideo commendat eam ex
hoc, quod Deus in ea cognoscitur, et
d i c i t , Deus
in
domibus
eius
cognoscetur.

God shall be known in her houses. At this point, he

commends the city on account of the wisdom of her
citizens. For true wisdom consists in the
knowledge of God - Jeremiah 9: Let him that
glories, glory in this, that he understand and know
me. And thus he commends her (the city) for this
reason, that God is known in her, and he says, God
shall be known in her houses.

Est autem triplex cognitio Dei, quia hoc

potest referri ad statum civitatis
Hierusalem, et ad ecclesiam, et ad
futuram gloriam.

There is, however, a three-fold knowledge of God,

since this can be referred to the condition of the city
of Jerusalem, to the Church and to (her) future
glory.

Una ergo cognitio de Deo est figuralis,

et obscura; et haec cognitio fuit in
veteri testamento, et talis cognitio fuit
in civitate illa, scilicet Hierusalem, et in
populo
Iudaico: Ps. 75. Notus in
Iudaea Deus etc. Et secundum hoc
d i c i t u r , Deus in domibus eius
cognoscetur.

Therefore, there is a knowledge of God which is

figurative and obscure. And this knowledge is
found in the Old Testament. It is that sort of
knowledge which was found in that city, namely
Jerusalem, and in the Jewish people - Psalm 75:
God is known in Judea etc. And according to this, it
is said that God shall be known in her houses.

Hieronymus habet, Deus agnitus est

etc. scilicet non in uno loco, sed
omnibus domibus, et civitatibus.

Jerome has, God has been understood, that is, not

in one place, but in every house and city.

Et dicit, In domibus: nam apud Athenas

cognoscebatur Deus: Act. 17. In ipso
vivimus, movemur, et sumus: Ad Rom.
1. Invisibilia Dei etc. Sed non
cognoscebatur in domibus, sed in
scholis apud aliquos, sed in gente illa
omnes cognoscebant Deum.

And he says, In houses: for God was known among

the Athenians - Acts 17: In whom we live, move
and have our being; Romans 1: The invisible
things of God etc. But he was not known in the
houses, but rather among those in the academies.
But in that nation, all knew God.

Alia est cognitio realis, sed obscura, et

imperfecta; et haec est cognitio qua
Deus cognoscitur per fidem: 1. Cor. 13.
Videmus nunc per speculum etc. et sic
Deus
in
domibus
cognoscitur
cognitione reali, sed fidei: 2. Cor. 3.
Nos autem revelata facie gloriam
Domini contemplantes.

There is another knowledge of God which is real,

but obscure and incomplete. And this is knowledge
by which God is known through faith- 1 Cor. 13: We
see now through a glass darkly etc. And thus, God
is known in the houses with a real knowledge, but
in faith - 2 Cor. 3: But we beholding the glory of the
Lord with open face etc.

Et
dicit, In domibus: quia tota
universalis ecclesia continet sub se
multas ecclesias, et multa collegia,
quarum quaelibet domus dicitur
habere cognitionem Dei: Hier. 31. Me
omnes cognoscent a minimo usque ad
maximum.

And he says, In houses: for the entire universal

Church contains under itself many churches, and
many assemblies, of which every house is said to
have a knowledge of God - Jeremiah 31: They all
shall know me from the least of them even to the
greatest.

Alia est realis, quae est cognitio

perfecta, et aperta: 1. Cor. 13. Tunc
cognoscam, sicut et cognitus sum in
domibus caelestis Hierusalem.

Finally, there is that knowledge of God which is

real, complete and clear - 1 Cor. 13: Then I shall
know, even as I am known in the houses of the
heavenly Jerusalem.

Et dicuntur plures domus diversi

ordines
sanctorum,
scilicet
apostolorum, martyrum, confessorum,
et virginum etc. Ioan. 4. In domo Patris
mei mansiones multae sunt. Et
secundum hoc dicitur in Psalterio
R o m a n o : Deus in gradibus eius
c o g n o s c e tu r : quia
non
omnes
aequaliter cognoscent, sed erunt
diversi gradus cognitionis secundum
quosdam: 1. Cor. 15. Stella differt a
stella in claritiate.

The several houses are said of the diverse orders

of the holy, namely, of the apostles, the martyrs, the
confessors, the virgins, and so on - John 4: In my
Father's house there are many mansions. And in
relation to this, it is said in the Roman Psalter that
God will be known in his degrees: for not everyone
will know equally, but, with respect to some, there
will be diverse grades of knowing - 1 Cor. 15: For
star differs from star in clarity.

Sed hoc erit, cum suscipiet eam, ad

adiuvandum: quia ipse est susceptor,
et auxiliator noster.

But this will be, When he shall receive her, to help

her. For he himself is our guardian and helper.

Alia autem litera habet, in auxiliando.

However, another version has, in helping.

c. Quoniam. Hic probat dignitatem

civitatis per testimonium. Et primo
inducit
testes.
Secundo
eorum
probitatem.
Tertio
ipsorum
confessionem.

For. At this point, he shows the dignity of the city

through evidence. He first introduces witnesses,
then their honesty, and finally their actual
acknowledgement.

Ad hoc quod testimonium sit credibile,

tria sunt necessaria, scilicet dignitas
testium, ut sint testes auctoritatis: quia
si sint leves, eorum testimonium non
debet approbari.

For evidence to be credible, three things are

necessary. First, the dignity of one's witnesses, that
they be authoritative. For if they are capricious,
their evidence ought not to be accepted.

Item numerositas, et concordia; et haec

tria sunt in istis testibus, quia sunt
magnae dignitatis: quia, Reges terrae,
unus fuit Constantinus, alius fuit
Iustinianus, et Carolus Magnus qui
ecclesiam firmaverunt privilegiis.

Second, their great number, and third, their

concordance. And these three things are in these
very witnesses, because they are of great dignity,
The kings of the earth; one was Constantine,
another Justinian, and the third was Charlemagne,
all of whom strengthened the Church in its
privileges.

Item multi fuerunt, quia congregati sunt

de diversis nationibus, et temporibus.
Possunt etiam per reges intelligi
sapientes, et iusti, qui testimonium
perhibuerunt ecclesiae conversi ad
fidem: Ps. 46. Prinicipes populorum.

Again, they were many, because they were

assembled from different nations, and times. Also,
by "kings" can be understood wise and just men
who, having converted to the faith, bore witness to
the Church - Psalm 46: The princes of the peoples.

Item sunt concordes, Convenerunt in

unum,
scilicet
testimonium
et
sententiam: Ps. 108. In conveniendo
populos in unum, et reges etc.

Again, they are concordant, They have gathered

together, namely in witness and opinion - Psalm
101: When the people assemble together, and
kings etc.

Potest iterum aliter exponi; tamen

prima expositio est literalis, quia in
Hieronymo habetur, Testati sunt.

Again, this can be explained in other ways; but the

first exposition is literal, because The have borne
witness is in Jerome's version.

In graeco habetur, Suscipient eam,

scilicet ad defendendum. Et hoc
necessarium est, Quoniam ecce reges
terrae congregati sunt, convenerunt in
unum, scilicet contra ecclesiam. Et isti
qui aliquando testimonium perhibent,
aliquando contra ecclesiam fuerunt, et
aliquando persecuti sunt eam: postea
eam firmaverunt.

The greek version has, They will help her, namely

so as to defend (her). And this is necessary, For
behold the kings of the earth are assembled, have
gathered together, namely against the Church. And
these are the very ones who will at some point bear
witness - at some time they were against the
Church, and at other times they persecuted her:
thereafter, they strengthened her.

Ipsi videntes. Hic describit eorum

probitatem, ubi septem fuerunt.
Primum visio, idest cognitio fidei; unde
dicit, Ipsi videntes, idest cognoscentes
per fidem miracula quae Christus, et
apostoli faciebant: Isa. 62. Videbunt
gentes iustum tuum, et cuncti reges
inclytum tuum.

When they saw. Here, their honesty is described in

seven ways. First, there is vision, that is, the
understanding of (or brought about by) faith. Thus
he says, When they saw, that is, when they
understood through faith the miracles which Christ
and the apostles performed - Isaiah 62: The
gentiles will see your just one, and all kings your
glorious one.

Secundum est admiratio in his quae

videntur, quia sunt supra sensum, et
rationem humanam: Isa. 60. Videbis, et
afflues, et mirabitur, et dilatabitur cor
tuum: Ps. 138. Mirabilia opera tua.

Second, there is wonder in those things which

were seen, because they are above human sense
and reason - Isaiah 60: (Then) shall you see, and
abound, and your heart shall wonder and be
enlarged; Psalm 138: Wonderful are your works.

Tertium est conturbatio pro peccatis.

Propter
secundum, Admirati sunt.
Propter tertium, Conturbati sunt: Ps.
59. Commovisti terram, et conturbasti
eam.

Third, there is disturbance on account of sins.

Because of the second, They wondered. Because
of the third, They were disturbed - Psalm 59: You
have shaken the ground, and have disturbed it.

Quartum est commotio. Aliquando quis

conturbatur de peccato, et labitur in
desperationem, vel persistit in malo;
sed isti commoti sunt ad poenitentiam:
Isa. 24. Commotione commovebitur
terra.

Fourth, there is a rousing (or stirring). At times, one

is disturbed by sin, and then falls into despair, or
persists in evil. But these people (those of the city)
are roused to repentance - Isaiah 24: With
trembling the earth shall be moved.

Quintum est, quia haec commotio

debet esse cum timore Dei, ut non
attribuat sibi quod per se moveatur ad
bonum, sed Deo; et ideo dicit, Tremor
apprehendit eos: Ps. 2 Servite Domino
in timore.

The fifth is that this rousing ought to take place

accompanied by the fear of God, so that the person
being roused does not attribute to himself that he is
moved to the good by himself, but rather by God.
And so, he says, Trembling took hold of them Psalm 2: Serve the Lord with fear.

Hic dolor, et tremor est fructuosus;

unde dicit, Ibi dolores ut parturientis,
qui convertuntur in gaudium propter
spem prolis, et fructus: Isa. 26. A timore
tuo Domine concepimus, et peperimus
spiritum salutis (Vulgate has "sic facti
sumus
a
facie
tua
Domine.
Concepimus et quasi parturivimus est
peperimus spiritum. Salutes non
fecimus in terra). Et hoc est sextum.

This pain and trembling are fruitful. Thus he says,

There were pains as of a woman in labour, which
are turned into joy on account of the hope and fruit
of offspring - Isaiah 26: From fear from you, O Lord,
we have conceived, and have brought forth the
spirit of deliverance. And this is the sixth.

Septimum est, In spiritu vehementi

conteres naves Tharsis, idest mare
universaliter, et sic conteres naves
maris.

The seventh is, With a vehement wind, you shall

break in pieces the ships of Tharsis, that is, the sea
in general. And so, you shall break in pieces the
ships of the sea.

Vel dicendum, quod ibi est una

provincia quae Cilicia vocatur, et
Tharsis est metropolis eius, ubi natus
est Paulus, et ex illa civitate tota regio
nominatur Tharsis, et ibi sunt multae
naves: vel sicut in mari mediterraneo
primi
navigantes
fecerunt
Carthaginem, et isti simul pugnantes
cum Tyriis praevaluerunt. Et ideo
Tharsis vocatur totum mare mundi.

Or it ought to be said that there is a province which

is called Cilicia, and Tharsis (where Paul was
born) is its capital. On account of that city, the
whole region is called Tharsis and there were
many ships there. Or, again, as the first sailors on
the Mediterranean Sea, they (the people of Cilicia)
built Carthage and, fighting together with the
Tyrians, enjoyed great power. And thus, Tharsis is
called the world's entire sea.

Per naves quae ad negotiandum

vadunt, signatur cupiditas, et hoc est
abundantia rerum mundi. Et sicut
naves fluctuant in mari, ita divites
fluctuant in rebus mundi.

By "ships", which they were eager to trade, is

signified "greediness", and this is an abundance of
the things of the world. And as ships swell upon the
sea, so too do the rich in worldly things.

Sed quando convertitur homo ad

poenitentiam, tunc naves, idest
cupiditates huius mundi, conteruntur.
Sed in spiritu vehementi, scilicet in
Spiritu sancto: Abdiae 1. Iuxta est dies
Domini super gentes: Isa. 23. Ululate
naves maris.

But when a man is turned to repentance, then the

ships, that is, the desires of this world, are wrecked.
But with a vehement wind, namely with the Holy
Spirit - Abdias 1: For the day of the Lord is at hand
upon the nations; Isaiah 23: Howl, ye ships of the
sea.

Sed secundum Cassiodorum per hoc

designatur totum tempus incarnationis
Christi. Deus cognoscetur in domibus
eius
cum
suscipiet
eam, idest
humanam
naturam
in
unitate
personae: Isa. 52. Propter hoc sciet
populus nomen meum. Et quare?
Quoniam ecce reges terrae congregati
sunt: convenerunt in unum.

But according to Cassiodorus, by this is designated

the entire time of Christ's incarnation. God is known
in his homes when he receives it, that is, human
nature into the unity of (his) person - Isaiah 52: On
account of this the people shall know my name.
And why? Because behold the kings of the earth
are assembled, have gathered together.

Reges, scilicet principes Iudaeorum et

scribae populi congregati sunt ab
Herode sciscitante ab eis ubi Christus
nasceretur, Et convenerunt in unum,
scilicet quod natus erat in Bethlehem.

The kings, namely the leaders of the Jews and the

scribes of the people, are assembled by Herod
asking them where Christ was born, and have
gathered together, namely that he had been born in
Bethlehem.

Et videntes sic, sicut prophetae

dixerunt, Admirati sunt, commoti sunt,
quia Herodes turbatus est, et omnis
Hierosolyma cum eo, Matth. 3.

And those seeing in this manner, wondered and

were disturbed (as the prophets had said), because
Herod was troubled, and all of Jerusalem with him Matthew 3.

Et commoti sunt, aliqui ad fidem. Et

tantus fuit pavor ut corpus tremeret,
Tremor apprehendit eos: et, Ibi fuerunt
dolores, ut parturientis, propter necem
infantium occisorum ab Herode: Et in
spiritu
vehementi, quia in furore
mittens occidit omnes pueros a bimatu
et infra, idest a duobus annis, et infra.

And they were disturbed, some towards faith. And

the dread was so great that the body trembled Trembling took hold of them - and, There were
pains as of a woman in labour, on account of the
slaughter of the innocents killed by Herod. With a
vehement wind, because ordering in anger, he
killed all the boys two years of age and younger.

Et in furore fecit comburi omnes naves

Tharsis, idest in Tharso Ciliciae, quas
credebat magos per aliam viam
revertentes portasse in patriam suam.
Propterea dicit, In spiritu vehementi.

And in his anger, he ordered all the ships of

Tharsis to be burned, that is, in Tharsis of Cilicia,
which ships he believed had borne the Magi
(returning by another route) to their homeland.
Therefore he says, With a vehement wind.

d. Sicut audivimus. Hic ponitur

confessio, et testimonium testium. Et
primo confitentur veritatem eius quod
audierunt.

As we have heard. Here, he sets forth their

acknowledgment and the testimony of the
witnesses. And first, they acknowledge his truth
which they have heard.

Sicut audivimus, per praedicationem

apostolorum: Ita et vidimus, idest
percepimus verum esse. Hoc dixerunt
quando conversi sunt ad Christum.

As we have heard, through the declaration of the

apostles; So we have seen, that is, we have
understood (it) to be true. They said this when they
had turned to Christ.

Vel ut sit conversio Iudaeorum: Nos

audivimus per prophetas, et ecce iam
vidimus. Sed contingit aliquando quod
aliquis audit aliquid magnum, et non
credit sic esse, donec experiatur: et
hoc Iacob dixit Gen. 28. Vere locus iste
sanctus est etc. 2. Reg. 10. Regina
Saba quae venit experiri sicut audierat,
non tamen credebat tantam sapientiam
Salomonis: quae plura incredibilia vidit
in eo quam audisset. Et sic sunt isti qui
vident plura, quam audiant antequam
ad fidem veniant.

Or, as it is the acknowledgement of the Jews: We

ourselves have heard through the prophets, and,
behold, we now see. However, it sometimes
happens that one hears something great, and does
not believe it to be so, until it is experienced. Jacob
says this at Genesis 28: Truly this very place is
holy etc.; 3 Kings 10: The Queen of Saba, who
came to experience as she had heard, did not yet
believe the entire wisdom of Solomon, who saw
more incredible things in him than the things that
she had heard. And so there are those who see
more things than they have heard before they have
come to faith.

Et ubi videmus? In civitate Domini

virtutum, scilicet coelestium. Ubi
ostendit quod potest re illuc perducere.
Et ne credatur quod sit altus ne tu
possis ire ad eum, dicit, In civitate Dei
nostri; quasi dicat, Sic est Deus
virtutum, quod tamen est Deus noster.

And where will we see? In the city of the Lord of

hosts, namely, of the heavenly hosts. Where he
shows that in reality He (God) can lead (one) to that
place. And lest one believe that he is lofty and that
you cannot go to him, he says, In the city of our
God, as if to say, Thus is the God of hosts, who
nevertheless is our God.

Et iste fundavit eam, scilicet civitatem

istam non ad tempus, sed in aeternum:
Eccl. 26. Fundamenta aeterna super
petram solidam.

And he has founded her, namely this very city, not

in time, but in eternity - Eccl. 26: As everlasting
foundations upon a solid rock.

e.
Suscepimus.
Supra
posuit
Psalmista magnalia civitatis; hic autem
ponit gratiarum actionem: et circa hoc
duo facit. Primo ponitur gratiarum actio.
Secundo invitantur homines ad
considerandum adhuc magnalia istius
civitatis, ibi, Circumdate.

We have received. Previously, the Psalmist

described the great things of the city. Here, he
describes the action of graces. And concerning
this, he does two things. First, he determines the
action of graces, and second, people are invited to
consider once again the great things of the city, at,
Surround.

Sicut dicitur alibi: Universae viae

Domini misericordia, et veritas. Unde
gratiarum actio pertinet primo ad
effectus
divinae
misericordiae.
Secundo pertinet ad effectus iustitiae,
i b i , Iustitia plena est dextera. Circa
primum duo facit. Primo proponit
perfectionem divinae misericordiae.
Secundo effectum huius perfectionis,
ibi, Secundum nomen tuum.

Just as it is said elsewhere, The ways of the Lord

taken all together are mercy and truth. Hence, the
action of graces pertains first to the effect of divine
mercy, and second, to the effect of justice, at, Your
right hand is full of justice. Concerning the first, he
does two things. First, he presents the perfection of
divine mercy, and second, the effect of this
perfection, at, According to your name.

Hoc secundum superficiem literae

legitur ex persona non Iudaeorum, sed
admirantium
et
dicentium, Sicut
audivimus etc.

With respect to the surface meaning of this text, it is

read not according to the persona of the Jews, but
of one wondering and saying, As we have heard
etc.

Suscepimus
Deus
misericordiam
tuam. Hoc similiter potest legi ex
persona Iudaeorum.

We have received your mercy O God. This likewise

can be read according to the persona of the Jews.

Sed
dicit, Suscepimus
etc.
Misericordia Domini tripliciter accipitur,
scilicet effectus gratiae, qui effectus
confertur in sacramentis Christi: Tim. 3.
Secundum suam misericordiam salvos
nos fecit per lavacrum regenerationis
etc. Et in ecclesia omnes communiter
suscipiunt misericordiam, sed boni
cum
sacramentis
suscipiunt
misericordiam, idest gratiam et
effectum
sacrificii;
mali
autem
suscipiunt
tantum
sacramentum.
Dicunt ergo boni: Nos, Suscepimus
misericordiam, idest gratiam tuam, In
medio templi tui, in templo, in extremo
sunt peccatores, in medio templi sunt
virtuosi et iusti.

But he says, We have received etc. The mercy of

the Lord can be understood in a three-fold way.
First, the effect of grace, which effect is conferred in
the sacraments of Christ - Titus 3: According to his
mercy he saved us by the laver of regeneration etc.
And in the Church, everyone in general receives
mercy, but the good receive mercy with the
sacraments, that is, the grace and effect of the
sacrifice. However, the bad receive only the
sacrament. Thus, the good say, We ourselves,
Have received mercy, that is, your grace, In the
midst of your temple; in the temple, sinners are on
the outside, the virtuous and the just, in its midst.

Alio modo misericordia est ipse

Christus, qui datus est nobis ex Dei
misericordia: Quoniam venit tempus
miserendi eius.

The Lord's mercy can be understood, secondly, as

Christ himself, who was given to us because of
God's mercy - For the time of his giving mercy has
come.

Et sic potest exponi hoc de duplici

templo, et de duplici susceptione,
scilicet corporalis; et sic haec verba
sunt Simeonis
iusti. O Deus
susceptimus
misericordiam tuam,
scilicet Christum in ulnas nostras in
medio templi tui, scilicet materialis.

And so, this can be explained with respect to the

two-fold aspect of the temple and of reception,
namely of the body. Consequently, these words are
of Simeon the just. O God, we have received your
mercy, namely Christ, in our arms in the midst of
your temple, namely materially.

Item de susceptione fidei; et sic est

sensus. O Deus nos suscepimus
Christum misericorditer datum per
f i d e m : Iac. 1. In mansuetudine
suscipite insitum verbum.

Third, the Lord's mercy can be understood with

respect to the reception of the faith; and its sense is
thus: O God, we ourselves have received Christ,
mercifully given through the faith - James 1: With
meekness receive the ingrafted word.

In medio templi, idest in consensu

ecclesiae, quia qui non suscipiunt
communem doctrinam ecclesiae, non
suscipiunt hanc misericordiam: Eccl.
15. In medio ecclesiae aperuit os eius.

In the midst of your temple, that is, in agreement

with the Church. For those who do not accept the
general teaching of the Church do not receive this
mercy - Eccl. 15: In the midst of the Chruch she
shall open his mouth.

Secundum nomen tuum Deus. Hic

ponitur effectus huius susceptionis;
quasi dicat, Per hoc quod nos nomen
tuum suscepimus, laus tua diffusa est
in omnem terram. Et hoc, Secundum
nomen tuum Deus, qui est essentialiter
bonus. Et quicumque cognoscit Deum
secundum illam mensuram, laudat
eum secundum quod cognoscit eum:
et ideo dicit, Secundum nomen tuum
Deus, idest secundum cognitionem
quam habet de te: Sic et laus tua. Et
quia ubique est notus, ratio dicit, In
fines terrae: Mal. 1. A solis ortu usque
ad occasum, magnum est nomen
meum in gentibus.

According to your name O God. Here, he sets

down the effect of this reception. It is as if he were
saying, On account of the fact that we have
received your name, your praise has been spread
out over the whole world. And this, According to
your name O God, who is essentially good. And
whoever knows God in that measure, praises him
as he knows him. And so he says, According to
your name O God, that is, according to the
knowledge which he has of you - So also is your
praise. And because he is known everywhere, this
is the reason he says, To the ends of the earth Malachi 1: From the rising of the sun, even to its
setting, my name is great among the nations.

V e l , In fines terrae, idest in tota

ecclesia, quae ubique diffusa est.

Or, To the ends of the earth, that is, in the entire

Church, which has been spread out everywhere.

Vel quia laus tua vera non est nisi in

sanctis qui vere te laudant, quia vere te
cognoscunt: Io. 7. Scio eum.

Or, because your praise is not genuine except

among the holy who truly praise you, because they
truly know you - John 7: I know him.

Iustitia plena est dextera tua. Hic

commendat iustitiam. Et primo ponit
commendationem iustitiae. Secundo
ponit eius effectum.

You right hand is full of justice. Here, he

commends justice. First, he sets forth the
commendation of justice, and second, its effect.

Dico
ergo
quod, Suscepimus
misericordiam tuam: et hoc non sine
iustitia. Immo, Iustitia plena est dextera
tua. Manu Dei dicitur virtus eius
operativa. Et Deus habet duas manus,
scilicet dexteram qua remunerat
bonos, et sinistram qua punit malos:
Matt. 25. Statuit oves a dextris etc. In
utraque manu est iustitia; sed in
sinistra non est plena iustitia, quia
punit citra condignum; sed in dextera
est plena iustitia, quia abundanter
remunerat: Luc. 6. Mensuram bonam
etc.; Rom. 8. Existimo quod non sunt
condignae passiones etc.

And so I say that We have received your mercy, but

not without justice. Assuredly, Your right hand is
full of justice. By the hand of God is meant his
active power. And God has two hands, his right by
which he rewards the good, and his left by which
he punishes the evil - Matthew 25: he shall set the
sheep on his right hand etc. In each hand, there is
justice; but in his left hand there is not full justice,
because he punishes on the side of the worthy; in
his right hand, however, there is full justice,
because he rewards abundantly - Luke 6: good
measure (and pressed down and shaken together);
Romans 8: For I reckon that the sufferings of this
time are not worthy (to be compared with the glory
to come).

Dextera tua, idest gloria futura, Est

plena iustitia, quia ibi nullus est nisi
iustus: Isa. 60. Populus tuus omnes
iusti.

Your right hand, that is, future glory, is full of justice,

because there is no one there except the just Isaiah 60: Your people shall be all just.

Laetetur mons Sion. Hic ponitur

effectus iustitiae quem fecit sinistra, et
est gemitus; sed effectus iustitiae
quem fecit dextera, est laetitia: Ps. 18.
Iustitiae Domini rectae laetificantes
corda. Supra dixit, quod effectus
misericordiae se extendit usque ad
fines terrae, hic autem attribuit effectum
iustitiae monti Sion, et filiis Iudae. Hoc
etiam Apostolus dicit Rom. 23. Dico
autem Christum Iesum ministrum
fuisse circumcisionis etc. Quia ergo
promissus fuit filiae Sion Zach. 9.
Exulta satis filia Sion etc.

Let Mount Sion rejoice. Here, he sets down the

effect of justice which his left hand did, and this is
lamentation. But the effect of justice which his right
hand accomplished is joy - Psalm 18: The justices
of the Lord are right, rejoicing hearts. It was said
earlier that the effect of mercy extends itself to the
ends of the earth. But here he attributes the effect of
justice to Mount Sion and to the daughters of Juda.
The Apostle also says this at Romans 15: For I say
that Christ Jesus was minister of the circumcision
etc. Thus, because he has promissed the
daughters of Sion - Zacharia 9: Rejoice greatly, O
daughter of Sion etc.

Laetetur mons Sion, quia iustitiae est

quod promissio servetur ei. Sed quia
non fuit facta promissio gentibus,
misericordia fuit quod daretur. Potest
tamen dici quod mons Sion dicitur tota
Hierusalem.

Let Mount Sion rejoice, because it is of justice

which promise is kept for her. But since the
promise was not made to the nations, mercy was
that which was given. However, it can be said that
Mount Sion signifies the whole of Jerusalem.

Et exultent filiae Iudae, idest

confessionis, idest totus populus
Iudaeorum, Exultent. Et hoc faciant,
Propter iudicia tua Domine, quia recta
sunt.

And the daughters of Juda be glad, that is, of

acknowledgement, that is, all the people of the
Jews, Be glad. And let them do this Because of
your judgments O Lord, since they are right.

f. Circumdate. Hic inducit ad

diligentiorem
considerationem,
ut
intelligatur quod reges iam aliquando
viderunt magnalia; sed tamen David
invitat omnes ut plus considerent. Et
primo invitat ad hoc. Secundo addit
causam invitationis.

Surround. Here, he impells us to a more diligent

consideration so that it may be understood that the
kings have now, by length, seen great things; but
nevertheless, David invites all so that they might
consider (these things) further. First, he invites
them to do this, and second, he adds the cause of
the invitation.

Dicit
ergo, Circumdate,
scilicet
ecclesiam
militantem,
vel
triumphantem oculo contemplationis:
Cant. 3. Surgam, et circuibo etc. Aliqui
circumdant iniquo oculo ecclesiam ad
impugnandum, sed nos circumdamus
eam ad amandum; et ideo dicit,
Complectimini eam, scilicet diligendo:
Ps. 25. Domine dilexi decorem domus
t u a e . Hieronymus
habet, Circuite,
quasi ite extra, et circuite per vicos, et
Narrate in turribus eius.

Therefore, he says, Surround, namely the Church

militant, or the Church, triumphant with the eye of
contemplation - Song of Songs 3: I will rise, and
will go about the city etc. Some surround the
Church with a wicked eye so as to attack her. But
we surround her so as to love her. And thus he
says, And encompass her, namely with loving Psalm 25: I have loved, O Lord, the beauty of they
house. Jerome's version has Travel around, go
outside as it were, and travel around through the
towns, and Tell in her towers.

Hic inducit ad considerationem in

spirituali. In civitate sunt tria magnifica,
scilicet turris, muri, et plateae.

At this point, he impells us to a consideration in

spiritual terms. There are three eminent things in
the city, namely its towers, walls and streets.

Quantum ad primum dicit, Narrate in

turribus eius. Hieronymus habet,
Mirate turres eius. Turres sunt ad
videndum a longe. Turres ergo
ecclesiae sunt praelati, et fuerunt
Apostoli; quasi dicat, Mirate Apostolos,
et praelatos.

With respect to the first, he says, Tell in her towers.

Jerome has Wonder at her towers. Towers are for
seeing at a distance. Thus the towers of the Church
are her prelates, and were her Apostles; it is as if
he were saying, Wonder at the Apostles and
prelates.

Vel, Narrate, idest doctores secundum

doctrinam Apostolorum, et doctorum.

Or, Tell, that is doctors according to the teachings

of the Apostles and of the learned.

Quantum ad secundum dicit, Ponite

corda
vestra
in
virtute
eius.
Hieronymus, Ponite cor vestrum in
manibus eius. Et hoc est virtus Spiritus
sancti, qui protegit hanc civitatem: Luc.
ult. Sedete in civitate donec induamini
virtute. Haec virtus est dilectio: Cant. 3.
Fortis est ut mors dilectio.

With respect to the second he says, Set your hearts

on her strength. Jerome has, Set your heart in his
hands. And this is the power of the Holy Spirit, who
defends this city - Luke 24: But stay you in the city
till you be endued with power. This power is love Song of Songs 8: For love is strong as death.

Quantum ad tertium dicit, Et distribuite

domos eius. Hieronymus habet,
Separate domos eius, distinguite
palatia eius. Distinguite, scilicet per
rectum iudicium. Sunt enim aliqui qui
propter aliquos malos volunt totam
ecclesiam damnare. Dicit ergo,
Distribuite, idest non debetis bonos
propter malos damnare: Gen. 18. Absit
a te Domine ut perdas iustum cum
impio.

With respect to the third he says, And distribute her

houses. Jerome has, Separate her houses,
distinguish her palaces. Distinguish, namely
through right judgment. For there are some who,
because of some evil men, want to condemn the
entire Church. Thus, he says, Distribute, that is,
you ought not to condemn the good because of the
bad - Genesis 18: Far be it from you, O Lord, to slay
the just with the wicked.

V e l , Distribuite domos eius, scilicet

dispensando
diversas
ecclesias
diversis ministris, ut non sit confusio in
ecclesia, sicut Paulus fuit Apostolus
gentium, et Petrus fuit minister
circumcisionis,
idest
Apostolus
Iudaeorum.

O r , Distribute her houses, namely by managing

different churches with different ministers, so that
there is not confusion in the Church, just as Paul
was the Apostle of the gentiles, and Peter was the
minister of the circumcision, that is, the Apostle of
the Jews.

Alia litera habet, Gradus eius, idest

ordines
diversos:
quosdam
subdiacones, quosdam diacones, et
quosdam sacerdotes: Eph. 4. Et ipse
dedit quosdam quidem Apostolos etc.

Another version has, Her degrees, that is, her

different orders: subdeacons, deacons and priests Ephesians 4: And he gave some Apostles, etc.

Finis huius considerationis est laus

Dei. Et primo ponit quibus nuntietur
laus Dei. Secundo, quare nuntietur.
Dicit ergo, Ut enarretis, scilicet quae
audi sti s: Isa. 21. Quae audivi a
Domino exercituum Deo Israel,
nuntiavi vobis: quia quod accepit unus,
debet alii communicare: In progenie
altera, scilicet peccatoribus.

The purpose of this consideration is the praise of

God. And first, he sets down to whom the praise of
God will be announced, and second, why it will be
announced. And so, he says, That you may relate
it, namely what you have heard - Isaiah 21: That
which I have heard of the Lord of hosts the God of
Israel, I have declared unto you: because what one
has accepted, ought to be communicated to others,
To another generation, namely to sinners.

V e l , A l te ra , idest futura. Et quid

enarretis? Duo: quia omnis praedicatio
ad duo debet ordinari, scilicet ad
ostendendam Dei magnificentiam,
sicut quando praedicat fidem, vel ad
annuntiandum beneficia Dei, ut
accendatur charitas in eorum cordibus.

Or, Another, that is, a future generation. And what

will you announce? Two things, since every
proclamation should be ordered to two things,
namely to show the magnificence of God, just as
when he proclaims the faith, or to announce the
kindnesses of God, so that charity be inflamed in
their hearts.

Quantum ad primum dicit, Quoniam hic

est Deus Deus noster: Baruch 3. Hic
est Deus noster. Et post haec in terris
etc. Hebr. ult. Christus Iesus heri, et
hodie, ipse et in saecul.

With respect to the first, he says, For this is God,

our God - Baruch 3: This is our God...Afterwards he
was seen upon earth; Hebrews 13: Jesus Christ,
yesterday, and today, and the same forever.

Quantum ad secundum dicit, Ipse reget

nos in saecula: Matth. ult. Ecce ego
vobiscum sum etc. Ps. 22. Dominus
regit me, et nihil etc.

With respect to the second, he says, He shall rule

us forever more - Matthew 28: Behold I am with you
always etc; Psalm 22: The Lord ruleth me: and I
shall want for nothing.

Latin Text according to the Venice Edition of MDCCLXXV

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