Psalm 3

Cum fugeret a facie Absalon filii

eius. Psalmus David III.

A psalm of David when he was fleeing from the

face of his son Absalon.

a . Domine quid multiplicati sunt qui

tribulant me? multi insurgunt
adversum me. Multi dicunt animae
meae, non est salus ipsi in Deo eius.

W h y , O Lord, have those who afflict me

increased in number? Many rise up against me.
Many say to my soul, There is no salvation for
him in his God.

b . Tu autem Domine susceptor

meus es, gloria mea, et exaltans
caput meum.

But you, O Lord, are my protector, my glory and

the one who lifts up my head.

c. Voce mea ad Dominum clamavi, et

exaudivit me de monte sancto suo.
E g o dormivi et soporatus sum, et
exurrexi, quia Dominus suscepit me.

I have cried to the Lord with my voice, and he

heard me from his holy mountain. I have slept
and deeply; and I have risen up because the
Lord has protected me.

d . Non timebo millia populi

circumdantis me, exurge Domine,
salvum me fac Deus meus. Quoniam
tu percussisti omnes adversantes
mihi sine causa: dentes peccatorum
contrivisti.

I will not fear the thousands of people

surounding me: arise, O Lord, make me safe, O
my God. For you have struck all those
opposing me without cause, and have broken
the teeth of sinners.

e . Domini est salus, et super

populum tuum benedictio tua.

Salvation is of the Lord, and your blessing is

upon your people.

a. Superior Psalmus ostendit conatum

adversariorum,
hic
contra eorum
conatum implorat auxilium divinum. Et
est hic psalmus editus per modum
orationis.

T h e former psalm showed the effort of his

adversaries. Here, he implores divine help against
their effort. And this psalm is presented in the mode
of a prayer.

I n quo psalmo possumus ponere

fundamentum historiae, et postea
ponere sensum allegoricum, et ulterius
moralem.

We can describe it first as based in history, second

in an allegorical sense, and lastly in a moral sense.

Sensus historicus patet per titulum qui

est, Cum fugeret a facie Absalon filii
sui. Ut 2. Reg. 5. habetur Absalon filius
D a v i d persequens patrem suum
quaerebat eum occidere; cui David
cessit cum suis exiens de Hierusalem
nudis plantis.

The historical sense is clear from its title which is

When he was fleeing from the face of his son
Absalon, as is treated of at 2 Kings 15 - David's
son, Absalon, persecuting his father, desired to kill
him. David yielded to him, leaving Jerusalem on
foot with his household.

Intellexit hoc sibi contingere propter

peccatum homicidii et adulterii, sicut
Nathan propheta ei praedixerat: 2.
Reg. 12. Non recedet gladius de domo
tua in sempiternum, eo quod
despexeris me.

H e understood that this would happen to him on

account of the sins of murder and adultery, as the
Prophet Nathan had foretold to him: 2 Kings 12:
The sword shall never depart from your house,
because you have despised me.

D u m autem Absalon persequeretur

David, conversus est contra eum
exercitus David; Absalon autem impetu
muli ductus est sub ramosam quercum,
u b i circumnectentibus ramis collum
eius, ibique capite intercepto pendens
a Ioab principe militiae David,
interfectus est. Quo mortuo David
restituto in regnum in pace regnavit.

When Absalon was persecuting David, he turned

David's army against him. However, in the assault,
Absalon drove his mule under the boughs of an
oak tree, where he was captured, hanging by his
head, his kneck having been enveloped by the
boughs. He was killed by Joab, a leader of David's
militia. On account of this death, David was
restored to his kingship and reigned in peace.

Contra istam ergo persecutionem est

iste psalmus, Domine quid etc. Per
hanc tamen praefigurabatur persecutio
quam Christus passus est a filio suo
Iu d a : Io. 13. Filioli adhuc modicum
vobiscum sum. E t interum Matth. 9.
Nunquid possunt filii sponsi lugere etc.

Therefore, this psalm, Why, O Lord, is against this

v e r y persecution. Through it, however, was
prefigured the persecution which Christ suffered
from his child Judas - John 13: Little children, yet a
little while I am with you. And again at Matthew 9:
Can the children of the bridegroom mourn etc.

A quo Iuda Christus fugit, quando illo

discendente cum caeteris apostolis in
montem Oliveti secessit imminente
passione.

Christ fled from Judas when he withdrew from his

approaching passion by departing with the rest of
the apostles to the mountain of Olivet.

E t sicut David pacem exhibuit iniquo

filio, quando praecepit populo eunti ad
bellum, Servate puerum Absalon, et eo
interempto dixit, Q u i s mihi det, ut
moriar pro te fili mi Absalon etc., ita
Christus Iudae proditori, ut patet in
convivio et in osculo, propter quod
bene Absalon pax patris dicitur. Abba
enim
hebraice,
latine
pater
interpretatur. Salon vero pax.

And just as David offered peace to his wicked son,

when he admonished the people going to war,
Save the boy Absalon, and said when he was
killed, Would he grant to me that I might die for you,
O my son Absalon etc., so too did Christ offer
peace to Judas the betrayer, as is clear at the
supper and in his kiss. On account of this, Absalon
is well called the peace of the father. For Abba, in
hebrew, is translated by father in latin, and Salon,
by peace.

E t ipse Iudas cum prolatione pacis

prodidit Christum. Et sicut Absalon, ita
et Iudas suspensus interiit.

A n d Judas himself betrayed Christ with an

extension of peace. And as Absalon, so too did
Judas die suspended.

Quo mortuo Christus in pace regnavit,

quia in gloria resurrexit. Et potest ad
omnes tribulationes ecclesiae referri.
Potest et moraliter contra tribulationes,
quas
quis
ab
inimicis
sive
temporalibus sive spiritualibus patitur.
Et ideo exprimitur affectus hominis
implorantis.

O n account of death, Christ reigned in peace,

because he rose in glory. And this can be referred
to all the tribulations of the Church, and it can be
referred morally against the tribulations which it
suffers either from temporal or spiritual enemies.
And for this reason, the desire of the imploring man
is expressed.

Circa hoc ergo duo facit. Primo

praemittit adversariorum conatum, sive
exponit
Deo
suum
tormentum.
Secundo confitetur adesse sibi
divinum auxilium, Tu autem Domine
etc.

Therefore concerning this the psalmist does two

things. First he puts forward the effort of his
adversaries, or explains his anguish to God, and
second, acknowledges that divine help goes to
him, at, But you O Lord etc.

Persecutionem autem ponit, quantum

ad nocentium numerum, Multiplicati
sunt, scilicet gentes, populi, reges, et
principes. Et non solum hi extranei,
sed etiam filius: Ps. 36. Multiplicatae
sunt super caput meum etc.

H e describes his persecution with respect to the

number of those doing harm, they have increased,
namely the Gentiles, the people, kings and princes.
And not only these outsiders, but his son as well Psalm 39: They are multiplied above my head etc.

E t quantum ad nocendum, motivum,

quia sine causa. Unde quid 2 Reg. 10
et 26. Quid feci, aut quod est in manu
mea malum?

With respect to the harming, the motive, because it

is without cause. Thus, what is written at (?): What
have I done, or what evil is in my hand?

E t quantum ad multiplex tormentum,

quia vexant multipliciter tribulando.
Unde Tribulant.

With respect to the manifold torment, because they

injure by afflicting him in many ways. Thus, they
afflict.

Tribulus est erba pungitiva: Ge. 3.

Spinas et tribulos germinabit tibi. Illi
igitur tribulant, qui pungunt.

A thistle is a stinging herb - Genesis 3: Thorns and

thistles shall the earth bring forth to you. Therefore,
those afflict who sting.

Christum
autem
punxerunt
colaphizando,
flagellando,
conspuendo, et illudendo, et mortem
intentando.

They stung Christ by beating, scourging, spitting

upon and ridiculing him, and by aiming at his
death.

E t hoc est quod dicit, Multi insurgunt,

scilicet factis. Absalon enim voluit
occidere David, ut patet in consilio
Chusi, 2. Reg. 17. Similiter et Iudas
tradidit Christum ad mortem.

A n d this is what he says, Many rise up, namely,

(factis - in their deeds ?). Absalon wanted to kill
David, as is clear in Chusai's advice, at, 2 Kings
17. Likewise did Judas hand Christ over to death.

Item tribulant verbis detrahendo, sive

falsa proponendo: unde Mu l ti dicunt
etc.

Again, they afflict by disparaging words, or by

proposing lies. Hence Many say etc.

Contra illud quod dicitur Ps. 36. Salus

autem iustorum a Domino. Si enim hoc
considerarent impii, non de facili
insurgerent contra iustos; sed quia hoc
non credunt, vel quia contemnunt Dei
potentiam vel hominis iustitiam, ideo
dicunt ore, et opere, Non est salus illi
e tc., idest in eo quem colit, et sibi
Deum facit.

Against that is what is said at Psalm 36: But the

salvation of the just is from the Lord. For if the
impious considered this, they would not easily rise
up against the just; but because they do not
believe, or because they despise the power of God
or the justice of man, for this reason they say, in
word and deed, There is no salvation for him etc.,
that is, in him whom he worships, and takes as
God to himself.

H o c dicunt etiam persecutores de

Christo:
si
enim
resurrecturum
sperarent, nec Iudas traderet, nec illi
occiderent. Et est sensus.

Even the persecutors of Christ say this: for if they

were expecting him to rise again shortly, Judas
would not have betrayed him, nor would they have
killed him. And this is the sense:

N o n salvabit eum, nec est filius Dei:

unde dicebant Matth. 17. Si filius Dei
es, descende de cruce: et infra, Si rex
Israel est, descendat nunc de cruce, et
credimus ei?

H e will not save him, nor is he the son of God.

Thus they said at Matthew 17: If you are the son of
God, come down from the cross; and in the same
place, If he is the king of Israel, let him come down
from the cross and we will believe him?

b. Haec est pars secunda. Ubi ostendit

sibi a Deo paratum auxilium. Et circa
hoc duo facit. Primo ostendit sibi
specialiter adesse divinum auxilium.
Secundo generaliter omnibus, ibi,
Domini est salus.

This is the second part wherein he shows the help

prepared for him by God. And concerning this he
does two things. First, he shows that the divine
help is present to him especially, and secondly to
everyone in general, at, Salvation is of the Lord.

E t circa primum tria proponit. Primo

auxilium divinum. Secundo auxilii
experimentum, ibi, Voce mea. Tertio
securitatis conceptum, ibi, Non timebo.

And concerning the first, he sets forth three things.

First, the divine help, second, the experience of
this help, at, with my voice, and third, the
conceptum (conception, thought ?) of safety, at, I
will not fear.

Dicit ergo, Tu autem Domine; quasi

dicat, Isti insurgunt ad bellandum, sed
tu suscipis ad protegendum.

Therefore, he says, But you, O Lord; as if he were

saying, Those people rise up to wage war, but you
undertake to defend.

Et hoc est melius per literam Hieronymi

quae dicit, Clypeus meus circa me,
quasi defendens me sicut clypeus.

This is better rendered by Jerome's version which

states, My shield around me, as it were, defending
me like a shield.

Item non solum servans in vita contra

delere volentes, sed etiam in gloria
contra infamantes; unde ait Gloria mea:
2. Cor. 10. Qui gloriatur, in Domino
glorietur: Hier. 9. In hoc glorietur qui
gloriatur scire, et nosse me.

Furthermore, not only preserving against those

wanting to destroy in life, but also against those
defaming in glory; thus he says My Glory - 2 Cor.
10: He who would glory, let him glory in the Lord;
Jeremiah 9: Let him that glories, glory in this, that
he understands and know me.

E t non solum contra infamantes mihi

assistis, sed etiam praevalere me facis
contra opprimentes; unde subiungit
Exaltans caput meum: Ps. 26. Et nunc
exaltavi caput meum super inimicos
meos.

N o t only do you defend me against those

defaming, but you also make me to prevail against
those oppressing me; thus he adds, The one who
lifts up my head - Psalm 26: And now I have lifted
up my head above my enemies.

Haec possunt referri ad Christum, qui

conceptus fuit secundum humanam
n a t u r a m in incarnatione, quoniam
Verbum caro factum est, Io. 1. Isa. 42.
E c c e servus meus suscipiam eum,
electus meus complacuit sibi in illo
anima mea: Ps. 40. Beatus quem
elegisti et assumpsisti.

These things can be referred to Christ, who was

conceived in accordance with human nature at the
Incarnation; for The Word was made flesh (John 1)
- Isaiah 42: Behold my servant, I will uphold him:
my elect, my soul delights in him; Psalm 64:
Blessed is he who you have choosen and taken to
yourself.

Item gloriosus fuit in resurrectione: Io.

16. Clarifica me tu pater.

Furthermore, he was glorified in his resurrection

(John 16: Glorify me, Father),

Item exaltatus in ascensione: Phi. 2.

Propter quod et Deus etc.

a n d exalted in his ascension (Philipians 2: On

account of which God has also exalted him).

c. Deinde cum dicit, Voce, ostendit

experimentum auxilii. Et ponit tria,
scilicet orationem, Voce mea. Secundo
exauditionem, Et exaudivit me. Tertio
ostendit in quo est exauditus, ubi ait,
Ego dormivi etc.

Next, when he says, With my voice, he shows the

experience of this help. He describes three things,
namely his prayer, at, With my voice, second, the
hearkening, at, And he heard me, and third, where
(?) he was heard, where he says, I have slept.

Circa primum duo tangit quae debent

esse in oratione: nam debet esse
attenta. Et ideo dicit, Voce mea, scilicet
cordis quae sonat Deo, qua Moyses
tacens ore, clamabat corde ad
Dominum: Ex. 14. Dixit Dominus, Quid
clamas ad me etc.

Concerning the first, he treats of two things which

must appear in prayer. First, it must be attended to.
And thus he says, With my voice, namely of the
heart which speaks to God, and with which Moses
used to cry out to the Lord, while keeping his
mouth silent - Exodus 14: The Lord said, Why do
you cry out to me etc.

Hac etiam voce clamans Susanna est

exaudita: Dan. 13. Quae flens suspexit
in caelum, erat enim cor eius habens
fiduciam in Domino etc. 1 . Reg. 1.
Porro Anna loquebatur in corde suo
etc. 1. Cor. 15. Orabo spiritu, orabo et
mente. Et ideo dicit Mea. Vox enim
quando non procedit ex corde, non est
mea.

Susanna was also heard crying out with this voice

- Daniel 13: And she weeping, looked up to
heaven, for her heart had confidence in the Lord
etc.; 1 Kings 1: Now Anna spoke in her heart etc.; 1
Cor. 14: I will pray with the spirit, I will pray also
with the understanding. And thus he says My. For
when the voice does not go out from the heart, it is
not mine.

Item debet esse recta: tunc enim est

recta, quando tendit ubi debet: et ideo
dicit, Ad Dominum, ubi est auxilium: 2.
Paral. 20. Cum ignoramus quid agere
debeamus, hoc solum habemus
residium, ut oculos nostros dirigamus
ad te: Ps. 102. Auxilium meum a
Domino.

Furthermore, it must be right: for it is then right

when it tends to where it must: and thus he says,
To the Lord, where help is - 2 Paralipomenon 20:
But as we know not what we ought to do, this alone
remains to us, that we turn our eyes to you; Psalm
120: My help is from the Lord.

Item debet esse devota. Unde addidit

Clamavi: clamosa namque dicitur
oratio, propter magnitudinem affectus:
Ps. 10. Clamor meus ad te veniat etc.
Heb. 5. Cum clamore valido et lacrymis
etc.

Furthermore, it must be devout. Thus he adds, I

have cried: for a prayer is called loud (or
clamoring) according to the magnitude of one's
longing - Psalm 101: Let my cry come to you etc.;
Hebrews 5: With a strong cry and tears etc.

Deinde ponitur exauditio cum dicit, Et

exaudivit de monte,
idest de
sublimitate divinae maiestatis, quae
inaccessibilis
est: Ps.
23. Quis
ascendet in montem Domini, idest ad
omnipotentiam suam, vel de altitudine
iustitiae suae, quia incomprehensibilis
est: Ps. 17. Iudicia tua abyssus multa:
ve l in monte sancto, idest de me qui
eram mons sanctus, de quo Isa. 2. Et
erit in novissimis diebus praeparatus
mons domus Domini etc.

The hearkening is described next when he says,

And he heard me from his mountain, that is, from
the loftiness of his divine majesty, which is
unapproachable - Psalm 23: Who shall ascend to
the mountain of the Lord, that is, to his
omnipotence; or from the height of his justice,
which is incomprehensible or boundless - Psalm
35: Your judgments are a great deep; or on your
holy mountain, that is, (de me qui eram mons
sanctus), concerning which there is Isaiah 2: And
in the last days the mountain of the house of the
Lord shall be prepared etc.

Sequitur, Ego dormivi. Ubi ostendit in

quo sit exauditus. Quia surrexi. Est
autem differentia inter mortuum et
dormientem, quia mortuus non resurgit:
Iob 14. Putasne mortuus homo rursum
vivet; dormiens vero resurgit: Ps. 40.
Nunquid qui dormit non adiiciet ut
resurgat?

I have slept follows, wherein he describes where

(?) he was heard. For I have risen. There is a
difference between the dead and those sleeping,
for the dead do not get up - Job 14: Do you think
that a man that is dead shall live again? - while
those sleeping do get up - Psalm 40: Shall he that
sleeps rise again no more?

Sic ergo quando tribulatio est tanta ut

homo non redeat ad statum priorem,
dicitur mors. Sed quando tribulatus, vel
tentatus cadit in peccatum et resurgit,
dicitur dormire. Sic David quasi
dormivit, quia liberatus est a filio et
peccato.

S o therefore when tribulation is so great that a

person does not return to his prior condition, this is
called death. But when the one suffering tribulation
or trial falls into sin but rises (again from it), this is
called sleep. In this way David slept, as it were,
because he was freed from his son and from sin.

Dicitur autem dormire, quasi parum,

soporari vero, quasi multum: unde alia
litera
dicit, Somnum cepi, idest
profunde dormivi.

However one is said to sleep, as if a little, but to

sleep deeply, as if greatly: another version says, I
have taken sleep, that is, I have slept deeply.

S i c Chrstus dicitur dormivisse, quia

sponte se passioni obtulit: et quia
soporatus est, mors subsecuta est.
Unde a dormitione transivit ad
somnum.

Christ is said to have slept thus since he bore the

passion on his own accord: and since he slept
deeply, death ensued. Hence, he travelled from
sleep to a deep sleep.

Is te sopor signatur in sopore Adam:

Gen. 2. Immisit Dominus soporem in
Adam etc. quia de latere Christi in
cruce mortui formata est ecclesia.

This deep sleep is signified in the deep sleep of

Adam - Genesis 2: The Lord cast a deep sleep
upon Adam etc., because from the side of Christ in
his death on the cross was built the Church.

A i t ergo, Et exurrexi, propria scilicet

v i rtu te : Io. 10. Potestatem habeo
ponendi animam meam, et potestatem
habeo iterum sumendi eam. Et hoc est,
quia Dominus suscepit me.

Therefore he says, And I have risen up, namely by

my own power - John 10: I have the power to lay
my soul down, and I have the power to take it up
again. And this happens because The Lord has
protected me.

A l i a l i tera, Sustentavit. Habuit enim

virtutem divinitatis, quod surgeret: Ps.
25. Cum ceciderit iustus, non
collidetur, quia
Dominus supponit
manum suam.

Another version has, He has sustained (me). For

he had the power of divinity because he rose Psalm 36: When he falls, he shall not be bruised,
for the Lord puts his hand under him.

d . Deinde cum dicit, Non timebo,

ponitur fiducia securitatis, quasi dicat
ex quo sum exauditus, Non timebo etc.
infra. Ps. 26. Si consistant adversum
me castra etc.

Next, when he says, I will not fear, he describes the

confidence of safety, as if he were saying, Since I
was heard, I will not fear etc. - Psalm 26: If armies
in camp should stand together against me, my
heart shall not fear.

I n quo signatur, quod Christi ecclesia

non potest omnino deprimi. Christo
etiam post resurrectionem multitudo
populi, quae crucifixum circumstetit,
nihil nocere potuit: nam Christus
resurgens ex mortuis iam non moritur,
Rom. 6.

It is here signified that the Church of Christ cannot

be wholly overwhelmed. For the multitude of
people, who stood round the crucifix, were in no
way able to harm Christ after the resurrection: for
Christ rising from the dead, dies now no more
(Romans 6).

E t unde habeat istam fiduciam,

ostendit cum dicit, Exurge, scilicet
manifesta virtutem tuam faciendo me
resurgere a morte: et hoc est, Salvum
me fac etc.

And thus he has this confidence, which he shows

when he says, Arise, namely, manifest your power
by making me rise up from the dead: and this is at
Make me safe etc.

Quoniam pater etc. Supra duo dixerat.

Quod tribulant eum: P s . 3. Domine
quid multiplicati sunt, qui tribulant me,
et contra hos d i c i t , Quoniam tu
percussisti, item infamabant, Non est
sa l u s illi etc. et contra hos, Dentes
peccatorum, idest maledica verba in
irritum deduxisti: Iob 19. Conterebam
molas iniqui
etc. Litera Hieronymi
habet, Percussit molas.

For the father etc. Previously, he had said two

things. First, that they distress him - Psalm 3: Why,
O Lord, have those who afflict me increased in
number? - and against these he says, For you
have struck. Second, they were defaming, There is
no salvation for them etc., and against these he
s a y s , The teeth of sinners, that is, you have
rendered their lying words ineffectual - Job 29: I
broke the jaws of the wicked etc. Jerome's version
has, I struck the jaws.

Et dentes; quasi dicat, Ita fortiter

percussisti quod dentes contriti sunt.
Maxilla fuit Absalon, dentes vero
adhaerentes
sibi.
Unde destructo
Absalone, alii sunt contriti.

And the teeth; as if he were saying, Thus you have

strongly struck because their teeth have been
crushed. The jaw was Absalon, but the teeth were
those clinging to him. Thus, when Absalon was
destroyed, the others were crushed.

e. Ultimo cum dicit Domini ostendit

auxilium divinum esse toti populo. Et
primo quantum ad conservationem a
malo; et ideo dicit, Domini est salus. Et
ideo oratio dirigi debet ad Deum.

Finally, when he says Of the Lord, he shows divine

help to be present to all the people. And first, with
respect to preservation from evil; thus he says,
Salvation is of the Lord. And for this reason prayer
ought to be directed to God.

Secundo quantum ad multiplicationem

bonorum; et ideo dicit: Super populum
tuum benedictio tua, idest super
populum, quidem te, et in te sperat, et
non in alio.

Second, with respect to the multiplication of goods;

and thus he says, Your blessing is upon your
people, that is, upon the people who hope in you
and not in another.

Benedictio tua. Benedictio Domini

semper
importat multiplicationem
bonorum: Prov. 10. Benedictio Domini
divites facit.

Your blessing. The blessing of the Lord always

includes the multiplication of goods - Proverbs 10:
The blessing of the Lord makes men rich.

Potest autem aliter legi psalmus iste

secundum glossam, ut scilicet loquatur
hoc totus Christus, idest ecclesia, et
caput
eius
inter
procellas
persecutionum constituta.

However, this very psalm can be read in another

way according to a gloss, namely so that by it, all of
Christ, that is the Church, speaks and is appointed
as his head during the storms of persecution.

Vel moraliter potest legi psalmus iste in

persona uniuscuiusque fidelis, qui a
vitiis et cupiditatibus impugnatur.

Or this psalm can be read morally in the person of

all the faithful, who are attacked by sinful habits
and desires.

E t secundum hoc per David accipitur

quilibet fidelis, per Absalon vitia
carnalis concupiscentiae, sicut patet in
glossa.

And according to this, by David is understood the

faithful, and by Absalon, the vices of carnal desire,
as is clear in the gloss.

Latin Text according to the Venice Edition of MDCCLXXV

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