PREFACE to the GLOSSES

GLOSSA: PRAEFATIO.

“I will sing [psalms] both with the spirit and with the mind” (1 Cor. 14:15). To sing [psalms] with the Spirit is to sing [psalms]

with spiritual devotion, and

with [deep] feeling –

which is [specifically] directed against those who sing only according to the flesh

Psallam spiritu, psallam et mente. Spiritu psallere est

spirituali devotione et

 affectu psallere,

quod dicitur contra eos, qui carne tantum psallunt.

And these are of two kinds:

Et hii dupliciter,

First are those who, with distracted and bored hearts, sing only with their tongue[s] and mouth[s].

Second are those who do sing with joyful and devoted heart, but who delight in it sensually: like [choir-]boys enjoying voice, timbre, performance, and harmony, they are unconcerned about the meaning [of the psalm] or the spiritual fruit that is to be lifted up to God.

primi qui vago et tedioso corde tantum lingua et ore canunt.

Secundi qui quidem hylari et devoto corde sed magis carnaliter delectati, pute in voce, sono et apparatu et symphonia, sicut pueri solent, non curantes sensum vel fructum spiritus elevandi in Deum.

In the same way, to sing [psalms] with the mind is to sing [psalms] with spiritual comprehension. And similarly there are two [groups] opposed to this:

Eodem modo psallere Mente est psallere spirituali intelligentia. Et his similiter duplices sunt contrarii,

First are those who comprehend nothing of [the psalms] they sing, the way nuns are said to read the Psalter.

The other [sort] comprehend the psalms sensually, like the Jews, who inevitably apply the Psalms to [their] ancient history apart from Christ.

primum qui nihil intelligunt de eo, quod psallunt, sicut dicitur Moniales legere psalterium.

Alii qui carnalem intelligentiam habent in psalmis sicut Iudei applioantes semper ps. ad veteres hystorias extra Christum.

But Christ opens the minds of those who belong to Him so that they may comprehend the Scriptures.

Sed Christus aperuit suis mentem, ut intelligerent scripturas.

And so, even more frequently it happens that the spirit illuminates

the mind,

the [deep] feelings,

the intellect,

and even vice versa; because the spirit elevates [us] to that place where the illuminating light is found, whereas the mind reveals the place of [deep] feelings. Thus both are required, but the elevating spirit is better, etc.

Frequentius autem spiritus illuminat

mentem,

affectus

intellectum

immo et econtra, quia spiritus elevat ad locum ubi est lux illuminans, Mens autem monstrat locum affectui. Ideo utrunque requiritur, sed melius spiritus elevans etc.

Jerusalem:

allegorically: the good people

tropologically: virtues

anagogically: rewards

Babylon:

allegorically: the bad people

tropologically: vices

anagogically: punishments

Ierusalem

alleg. Boni,

tropol. virtutes,

anag. premia.

Babylon

Mali,

vitia,

pene.

The LETTER
that KILLS

The SPIRIT that VIVIFIES
in regard to the corporeal “Babylonian” Church

Historically -  the Land of Canaan

Historically -  the people dwelling in Zion

MOUNT ZION

Allegorically -  The synagogue or one of its eminent member[s]

MOUNT ZION

Allegorically -  the Church or any of its teacher[s], bishop[s] or eminent person[s]

Tropologically -  Pharisaic and legal justice

Tropologically -  the justice of faith or another outstanding [precept]

Anagogically -  Future glory [understood] corporeally

Anagogically  - eternal glory in heaven.

Litera occidens

Spiritus vivificans de corpore Babylonico Ecclesiastico.

hystorice terra Canaan

hystorice populus in Zion existens

Mons Zion

allegorice Synagoga vel persona eminens in eadem

Mons Zion

allegorice Ecclesia vel quilibet doctor Episcopus eminens

tropologice Iustitia pharisaica et legalis

tropologice Iustitia fidei vel alia excellen . .

anagogice Gloria futura secundum carnem

anagogice gloria eterua in celis.

In contrast, the Valley of  Kidron is [understood] in the opposite [sense].

Econtra Vallis Cedron per oppositum.

It is thus clear that in the Scriptures there can be no allegory, tropology, or anagogy that is not expressly stated “historically” elsewhere. Otherwise Scripture would become a joke.

In Scripturis itaque nulla videlicet allegoria, tropologia, anagoge, nisi alibi hystorice idem expresse dicatur. Alioquin ludibrium fieret Scriptura.

So we are only permitted to interpret allegorically what is elsewhere stated historically; for example “mountain” understood as “justice” in Ps. 36:7: “Your justice is like the mountains of God.” Therefore it is of the greatest [importance] in [regard to] Sacred Scriptures to distinguish “spirit” from “letter”: for this is what truly makes the theologian.

Sed omnino oportet illud solum pro allegoria ...[?] accipi, quod alibi hystorice dicitur, ut Mons pro Iustitia ps. 57.[Ps 36:7] ‘Iustitia tua sicut montes Dei’. Item in Scripturis sanctis optimum est Spiritum a litera discernere, hoc enim facit vero theologum.

And it is solely from the Holy Spirit that the Church has [learned] this, not from human understanding. As for example in Psalm 72:8, “He shall rule  from sea to sea.” That this “rule” signifies a spiritual rule could not possibly have been known before the Spirit’s revelation, particularly because it adds “from sea to sea” according to the historical sense.

Et a spiritu sancto hoc tantum habet Ecclesia et non ex humano sensu. Ut ps. 7 [Ps, 72:8]. ‘dominabitur a mari usque ad mare’. Quod hic dominari spirituale significat dominium, nemo potuit scire ante spiritus revelationem, maxime quia addit ‘a mari ad mare’ secundum hystoricam intelligentiam.

Those, therefore, who interpret this “rule” corporeally as referring to temporal majesty have the “letter than kills”, while others have the “spirit that gives life”. Therefore I often interpret the Psalms as referring to the Jews; for we know that what the Law [itself] says it proclaims to those who are subject to the Law. (Rom. 3:19).

Qui ergo intelligunt hoc dominari de carne et temporali maiestate, habent literam occidentem, alii autem spiritum vivificantem. Ideo psalmos frequenter de Iudeis intelligo, quia scimus, quoniam quecunque lex loquitur, hiis qui in lege sunt loquitur. Ro. 3 [Rom 3:19].

PREFACE of JESUS CHRIST

PRAEFATIO IHESV CHRISTI

Son of God and Our Lord, to the Psalter of DAVID[1]

filii dei et domini nostri in Psalterium DAVID.

I am the door; if anyone enters by Me, he will be saved, and will go in and out and find pasture.” John 10:9. “The words of the Holy One, the True One, who has the key of David, who opens and no one shall shut, who shuts and no one opens.” (Rev. 3:7). “In the roll of the book it is written of Me.” Ps. 40:7. “Even what I have told you from the beginning.” John 8:25. “Therefore My people shall know My name; therefore in that day they shall know that it is I who speak; here am I”:: (Is.52:6).

Ego sum ostium, per me si quis iniroierit salvabitur, ei ingredietur .et egredietur et pascua inveniet. Ioh. X. Haec dicit Sanctus et venus, qui habet claveta David, qui aperit et nemo d’audit, claudit et memo aperit. Apo. 3. In capite libri scriptum est de me, psal. XXXIX. Principio, quod loquor vobis Io. VIII. Propter hoc seiet populos meus nomes meut); in die ilia, quia ego ipse qui loquebar Ecce assum.1

[Luther’s gloss: “If the Old Testament can be interpreted by human wisdom without the New Testament, I should say that the New Testament has been given to no purpose. So Paul concluded that “Christ died to no purpose’ if the Law were sufficient” (Gal. 2:21).

GLOSSA: t Si vetus testamentum per humanum sensum potest exponi sine novo testamento, dicam quod novum testamentum gratis datum sit. Sicut arguit Apostolus, quod Christus gratis sit mortuus, si Iex sufficeret. s

THE FIRST WITNESS:
MOSES

Testis Primus Moses.

“If Thy presence will not go with me, do not carry us up from here.” “And the Lord said, ‘My presence will go with you, and I will give you rest.’ “ Ex. 33:15, 14.

Si non tuipse praecedas, ne educas nos de loco into. Dixitque dominus: facies mea precedet te et requiem dabo tibi. Exo. xxxiii.

THE SECOND WITNESS:
ZECHARIAH the PROPHET

Secundus Zacharias propheta.

“The Lord [Jesus Christ] is the eye, [the light and the vision] of man and all the tribes of Israel” (cf. Zech. 9:1)

Dominus Ihesus Christus est oculus lux et visio hominis et omnium tribuum Israel. Zacha. IX.’

. [Luther’s gloss: “Look to Him and be radiant; and your faces will never be ashamed.” (Ps. 34:5) But others make a detour and purposely, as it were, avoid Christ, so do they put off approaching Him with the text. As for me, when I have a text that is like a nut with a hard shell, I immediately dash it against the Rock and find the sweetest kernel.]

Ps. 33. Accedite ad eum et illuminamini, et facies vestre non confundentur. Alii autem circueunt et quasi dedita opera fugiant Christum, ita differunt accedere cum textu ad eum. Ego autem quandocunque habeo aliquem textum nuceum , cuius cortex mihi durus est, allido eum mox ad petram et invenio nueleum suavissimum.

THE THIRD WITNESS:
PETER the APOSTLE

Tertius Petrus apost.

“And all the prophets who have spoken, from Samuel and those who came afterwards, also proclaimed these days.” Acts 3:24.

Omnes prophetae a Samuel et deinceps, qui locuti suet, annunciaveruni dies istos. Act. 3.

THE FOURTH WITNESS:
PAUL the APOSTLE

Quartos Paulus apost. I Cor. 2.

“For I decided to know nothing among you except Jesus Christ and Him crucified.” 1 Cor. 2:2.

Non iudicavi me scare aliquid inter vos, nisi Ihesum Christum et Nunc crrrci fixera.

    From these we draw the following guideline for this dark, yet holy labyrinth:

}c quitus tale educitur faim directorium in hoc caliginoso et sacro labyrint ho.

Every prophecy and every prophet must be understood as referring to Christ the Lord, except where it is clear from plain words that someone else is spoken of. For thus He Himself says: “Search the Scriptures, . . . and it is they that bear witness to Me” ( John 5:39). Otherwise it is most certain that the searchers will not find what they are searching for. For that reason some explain very many psalms not prophetically but historically, following certain Hebrew rabbis who are falsifiers and inventors of Jewish vanities. No wonder, because they are far away from Christ (that is, from the truth). “But we have the mind of Christ,” says the apostle (1 Cor. 2:16).

Omnis prophetia et munis propheta de Christo domino debet intelligi, nisi tsbi manifestis verbis appareat de alio loqui. Sic enim ipse dicit: Scrutamini scripturas: ilk enim sont, que testimonium perhibent de me, alioqui certissimum exit, scrutantes deflcere serutinio. Quapropter quidam tamis mottos psalmos exponunt non prophetice, sed hyslorice, secuti quondam Rabin’ hebraeos falsigraphos et figulos Iudaicarum vanitatum. Nec mirum, quia alien sont a Christo (id est vernale). Nos autem sensum Christi habemus, ait apostolus.

[1] Whatever is said literally concerning the Lord Jesus Christ as to His person

Quicquid de domino Ihesu Christo in persona sua ad literam dicitur,

[2] must be understood allegorically of a help that is like Him and of the church conformed to Him in all things.

hoc ipsum allegorice de adiutorio sari simili et ecclesia sari in omnibus conformi debet intelligi.

[3] And at the same time this must be understood tropologically of any spiritual and inner man against his flesh and the outer man.

Idemque simul tropologice debet intelligi de quolibet apirituali et inferiore homme, contra suant carnm et exteriorem hominem.

Let this be made plain by means of examples. “Blessed is the man who walks not, etc.” (Ps. 1:1).

Ezemplis id palans fiai. ‘Beams vir qui non abut etc.’

[1] Literally this means that the Lord Jesus made no concessions to the designs of the Jews and of the evil and adulterous age that existed in His time.

Litera est dominum Ihesum non concessisse in studia Iudaeorum et generationis prame et adulterae, quae tempore suo concurrebat.

[2] Allegorically it means that the holy church did not agree to the evil designs of persecutors, heretics, and ungodly Christians.

Allegoria est ecclesiam maclant non consensisse malis studiis persecutorum, hereticorum et impiorum christianorum.

[3] Tropologically this means that the spirit of man did not accede to the persuasions and suggestions of the inimical flesh and of the ungodly stirrings of the body of sin.

Tropologia est spiritum hominis non consentire suadelis et suggestioni carres adversariae et impiorum motuum corporis peccati.

Thus also Ps. 2:1 says: “Why do the nations conspire, etc.”

Sic peal. 2. ‘Quare fremuer mut gentes etc.’

[1] Literally this refers to the raging of the Jews and Gentiles against Christ during his suffering.

Litera est de fremitu Iudaeorum et gentium contra Christum in sua passion.

[2] Allegorically it is directed against tyrants, heretics, and ungodly leaders of the church.

Allegoria est contra tyrannos, hereticos et impios principes ecclesiae.

[3] Tropologically it has to do with the tyranny, temptation, and tempest of the carnal and outer man who provokes and torments the spirit as the dwelling place of Christ.

Tropologia est contra tyrannidem, tentationem et procellam carnes et exterioris hominis impellentis et affligentis spiritum habitaculum Christi.

Thus, Ps. 3:1 reads: “O Lord, how many are my foes.”

Ita peal. 3. ‘Domine quid multiplicati aunt’

[1] This is literally Christ’s complaint concerning the Jews, His enemies.

est querela Christi de ludaeis suis inimicis ad literam.

[2] Allegorically it is a complaint and accusation of the church regarding tyrants, heretics, etc.

Aliegorice est querela et accusatio ecclesiae de tyranhis, hereticos &c.

[3] But tropologically it is a complaint, or prayer, of the devout and afflicted spirit placed into trials.

Tropologia auteur est querela see oratio devoti et afflicti spiritus in tentationibus constitute.

In their own way we must also judge in other places, lest we become burdened with a closed book and receive no food.

Suo modo in aliis sentiendum est, ne clauso litho oneremur et non vescamur.