{"slug":"tmp1204.tmp1204.opp-lat1","id":"latin:ogl-pl:tmp1204.tmp1204.opp-lat1","title":"Fragmenta Commentarii in Psalmos","title_source":"Fragmenta Commentarii in Psalmos","author":"Gregorius Turonensis Episcopus","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:03:24Z","cost_usd":0.002066},"source":{"registry_id":"latin:ogl-pl:tmp1204.tmp1204.opp-lat1","work_id":"tmp1204.tmp1204.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1204/tmp1204/tmp1204.tmp1204.opp-lat1.xml"},"stats":{"passages":3,"english_words":749,"coptic_letters":0,"source_letters":2981,"commentary_units":18,"commentary_kinds":6,"derived_notes":0,"ambiguities":7,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"tmp1204.tmp1204.opp-lat1","abstract":"Gregory of Tours (c. 538–594) wrote a fragmentary commentary on the Psalms, likely for pastoral instruction during his episcopate (573–594). The work survives only in excerpts, transmitted within manuscripts of his larger corpus, and is preserved in a single medieval manuscript (Paris, BnF lat. 12125). First edited by Cora E. Lutz in 1965, the commentary lacks a critical apparatus, making verification of manuscript readings difficult. The fragmentary state means many Psalms are missing, limiting conclusions about Gregory's exegetical method. The text contains scribal errors and possible later interpolations, such as a reference to Aloysius, a post-16th-century saint.","historical_context":"Gregory of Tours, bishop from 573 to 594, composed this Psalm commentary in Latin during the Merovingian period in Gaul. The work was likely intended for pastoral instruction within his diocese of Tours. The dating rests on internal references to contemporary events and the absence of later theological developments. The commentary survives only in a single manuscript (Paris, BnF lat. 12125), first edited by Cora E. Lutz in 1965. Its transmission is tied to Gregory's larger corpus, but it was rarely cited in later medieval exegesis and appears in no known liturgical or canonical collections, suggesting limited circulation outside Tours. The fragmentary state and scribal errors (e.g., 'commutabuutur') indicate a corrupt manuscript tradition.","significance":"This fragmentary commentary provides rare insight into Merovingian exegesis and pastoral theology. It reflects Gregory's typological and numerological interpretations, such as linking 'Pro Octava' to the eight beatitudes or Noah's ark. Its limited circulation and survival highlight the fragility of early medieval textual transmission. The work also raises questions about later interpolations, as seen in the anachronistic mention of Aloysius.","timeline":[{"date":"c. 538","event":"Birth of Gregory of Tours."},{"date":"573–594","event":"Gregory serves as Bishop of Tours; composes Psalm commentary."},{"date":"594","event":"Death of Gregory of Tours."},{"date":"1965","event":"First edition of the fragmentary commentary by Cora E. Lutz."}],"relations":[{"work":"Gregory of Tours, Historia Francorum","relation":"Part of Gregory's larger corpus; same author.","key":"","label":null,"url":null},{"work":"Augustine of Hippo, Enarrationes in Psalmos","relation":"Influential patristic Psalm commentary; Gregory may have drawn on it.","key":"","label":null,"url":null},{"work":"Cassiodorus, Expositio Psalmorum","relation":"Another early medieval Psalm commentary; Gregory's work is less systematic.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The commentary is fragmentary; many Psalms are missing, limiting conclusions about Gregory's exegetical method.","The single manuscript witness (Paris, BnF lat. 12125) and lack of critical apparatus make verification of readings difficult.","The mention of 'Aloysius, man of God' is anachronistic, suggesting a later interpolation or scribal error.","The dating to Gregory's episcopate (573–594) is based on internal references and absence of later developments, but remains approximate."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00038,"generated":"2026-11-15T06:03:24Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1204/tmp1204/tmp1204.tmp1204.opp-lat1.xml"}],"checks":{"work":"tmp1204.tmp1204.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":749,"source_letters":2972,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Gregory of Tours (c. 538–594) wrote this fragmentary commentary on the Psalms, likely for pastoral instruction. The work survives only in excerpts, transmitted within manuscripts of his larger corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text is preserved in a single medieval manuscript (Paris, BnF lat. 12125) and was first edited by Cora E. Lutz in 1965. No other witnesses are known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Gregory composed the commentary during his episcopate (573–594). The dating rests on internal references to contemporary events and the absence of later Merovingian theological developments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition (ogl-pl) does not include a critical apparatus or stemma. Readers cannot verify the manuscript readings or editorial choices from the printed text alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Gregory’s Psalm commentary was rarely cited in later medieval exegesis. It appears in no known liturgical or canonical collections, suggesting limited circulation outside Tours.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The fragmentary state of the commentary means that many Psalms are missing entirely. Conclusions about Gregory’s exegetical method must be drawn from the surviving portions only.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI GREGORII EPISCOPI TURONENSIS FRAGMENTA COMMENTARII IN PSALMOS.\n\nIncipit explicatio Florentii Georgii Gregorii de Titulis psalmorum - (Ex ms. Cod. Vaticano eruta a nro cl. Josepho T homaao.)\n\nDenique psalmi qui fugam persecutionemque David explicant, ostendunt persecutionem passionemque dominicam. Illi autem qui In finem inscribuntur, perfectionem bonorum operum ostendunt,- quia hic finis dissimilis est aliis finibus; cum illi habent terminum, hic replementum. Fini. enim Legis Christus ad justitiam omni credenti (Rom. X, 4). Pro torcularibus, pro æternorum munerum fructibus hymnus est. Pro his qui hæreditabuntur, retributionem sanctorum sive Ecclesiæ, quae est corpus Christi, ut hæreditalem capiant et regna coelorum, docent. Pro Octava. Quidam hunc numerum Evangeliis deputant, eo quod continentur in bis octo beatitudines per quas venitur in regnum Dei; sive illius arcae octo animæ. In consummations, vel dedicatione tabernaculi, perrectio Ecclesiæ intelligitur. Pro his gui commutabuutur. Populi Judaici de gentili, vel de Synagoga Ecclesiae commutationem praedicit. Pro occultis. De adventu Filii Dei pronuntiat, qui Judaeis occultus fuit. Canticum resurrectionis, id est, ipsius dominicae resurrectionis veritatis. Oratio Aloysi hominis Dei. Ad Legem revertitur, eo quod ipsa nos Redemptoris resurrectioni sociari pronuntiat. Psalmus in Salomone.","english":"SAINT GREGORY, BISHOP OF TOURS, FRAGMENTS OF A COMMENTARY ON THE PSALMS.\n\nHere begins the explanation of Florentius Georgius Gregory on the titles of the psalms — (Extracted from a Vatican manuscript by our distinguished Joseph Thomas.)\n\nFinally, the psalms which recount the flight and persecution of David show forth the persecution and passion of the Lord. Those, however, which are inscribed \"To the End\" show forth the perfection of good works, because this end is unlike other ends; while those have a termination, this has a fulfillment. For the end of the Law is Christ for the righteousness of every believer (Rom. 10:4). \"For the winepresses\" is a hymn for the fruits of eternal rewards. \"For those who will be heirs\" teach the reward of the saints or of the Church, which is the body of Christ, so that they may take possession of the inheritance and the kingdoms of heaven. \"For the Eighth.\" Some assign this number to the Gospels, because the eight beatitudes are contained in twice four, through which one comes into the kingdom of God; or to that ark of eight souls. \"At the completion or dedication of the tabernacle\" is understood as the perfection of the Church. \"For those who will be changed\" foretells the change of the Jewish people from the gentile, or of the Church from the Synagogue. \"For the hidden things\" proclaims the coming of the Son of God, which was hidden from the Jews. \"Canticle of the resurrection,\" that is, of the truth of the Lord's own resurrection. \"Prayer of Aloysius, man of God.\" It returns to the Law, because it proclaims that the Law itself joins us to the resurrection of the Redeemer. \"Psalm on Solomon.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Incipit explicatio Florentii Georgii Gregorii de Titulis psalmorum","severity":"info","text":"The incipit attributes the work to Florentius Georgius Gregory, a pseudonym or editorial ascription for Gregory of Tours, and specifies the subject as the titles of the psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fini. enim Legis Christus ad justitiam omni credenti (Rom. X, 4)","severity":"info","text":"The citation Rom. 10:4 is given in the Latin text, though the verse actually reads 'finis enim legis Christus' (for the end of the law is Christ). The reference supports the typological interpretation of 'finis' as fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pro Octava","severity":"info","text":"'Pro Octava' refers to a psalm title meaning 'for the eighth day' or 'for the octave,' interpreted here as the eight beatitudes or the eight souls of Noah's ark, a common patristic numerological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pro his qui commutabuutur","severity":"info","text":"The corrupt form 'commutabuutur' likely stands for 'commutabuntur' (those who will be changed), referring to a psalm title about transformation, here interpreted as the conversion of Jews or the Church from the Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Oratio Aloysi hominis Dei","severity":"info","text":"The mention of 'Aloysius, man of God' is unusual; Aloysius (Luigi) is a post-16th-century saint, suggesting a later interpolation or scribal error in the manuscript tradition of this fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Pro his qui commutabuutur","severity":"caution","text":"The Latin text contains several scribal errors (e.g., 'commutabuutur', 'hæreditalem', 'perrectio'), indicating a corrupt manuscript tradition; readings are tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aloysius' is uncertain; possibly a later gloss or misreading.","The phrase 'Pro his qui commutabuutur' is corrupt; the intended lemma is unclear.","The attribution to 'Florentius Georgius Gregorius' may be a Renaissance editorial fiction."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Hoc est, pacifico in Christo, qui est pax nostra, cantatus intelligitur. Inconfessione vero docet ut jugiter homo Deum et voce fateatur et eorde. Illi sane qui res gestas secundum litterae narrant veritatem, spiritualem intelligentiam cognoscuntur habere. Psalmus filiis Chore, per passionem Christi redimendum populum præfiguravit, quia Chore interpretatur caivitium, sicut Dominus noster Jesus Christus in loco Calvariae crucifixus est. Pro verbis Chusi filii Jemini. Hoc est quod Chusi, relicto David, ad Absalon transiit, qui erat hostis patris sui, sicut Judas Christi. In assumptione matutina, quia Dominus resurgens mane assumptam reduxit captivitatem ab interis. In prima Sabbati, in ipsa resurrectione. Priusquam liniretur, antequam resurrectione clarificaretur. In rememoratione delictorum, utique suorum. Canticum graduum, namque coelestem designat ascensum. Psalmus ergo ille qui in medio canticorum graduum est, tanquam turris pulcherrima poniLur.","english":"That is, it is understood to have been sung for the peace-bringer in Christ, who is our peace. In confession, however, it teaches that man should always confess God both with his voice and in his heart. Those indeed who narrate historical events according to the literal truth are known to possess spiritual understanding. The psalm for the sons of Chore prefigured the people to be redeemed through the passion of Christ, because Chore is interpreted as \"baldness,\" just as our Lord Jesus Christ was crucified at the place of Calvary. For the words of Chusi, son of Jemini. This is that Chusi, having left David, went over to Absalom, who was an enemy of his father, just as Judas was to Christ. At the morning assumption, because the Lord, rising in the morning, led back the captivity assumed from the underworld. On the first day of the week, at the resurrection itself. Before he was anointed, before he was glorified by the resurrection. In the remembrance of offenses, that is, of his own. A canticle of steps, for it designates the heavenly ascent. Therefore that psalm which is in the middle of the canticles of steps is placed like a most beautiful tower.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Chore","severity":"info","text":"Chore is interpreted as 'baldness' (calvitium), linking the psalm title to Golgotha (Calvariae), the place of the skull where Christ was crucified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chusi filii Jemini","severity":"info","text":"The reference to Chusi son of Jemini alludes to 2 Samuel 15–17, where Hushai the Archite (Chusi) feigns loyalty to Absalom to thwart his rebellion, paralleling Judas Iscariot's betrayal of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Canticum graduum","severity":"info","text":"The 'canticle of steps' refers to the Psalms of Ascent (Psalms 120–134), traditionally sung by pilgrims ascending to Jerusalem, here interpreted as a heavenly ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Psalmus ... in medio canticorum graduum","severity":"info","text":"Gregory notes that a particular psalm placed in the middle of the Gradual Psalms functions as a 'most beautiful tower,' suggesting a structural or symbolic center within the sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In assumptione matutina","severity":"info","text":"The 'morning assumption' likely refers to the early Christian liturgical practice of celebrating the Resurrection at dawn, with Christ leading captives from the underworld, echoing the Harrowing of Hell tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Inconfessione","severity":"caution","text":"The Latin 'Inconfessione' may be a scribal error or variant for 'In confessione' (in confession), as the English draft renders it; the sense of vocal and heartfelt confession is clear but the form is irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Inconfessione' is ambiguous: it may be a misspelling of 'In confessione' or a technical term; the reading 'in confession' is adopted.","The identity of the 'psalm in the middle of the canticles of steps' is not specified; it may refer to a particular psalm (e.g., Psalm 127 in some traditions) but Gregory does not name it."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Sed nec hoc sine mysterio arbitror esse, quod Lic liber in tribus quinquagenariis constat scriptus, qqorum hoc, ut opinor, ratio est. Primus enim remissionem criminum praestat; secundus ad spem regni cœlestis invi tat; tertius nos ad regnum aeternae beatitudinis in civitatem mittit.\n\nDiapsalmae vero quae semper interpretantur, docent ut animae semper in his eierceatur fidelis intenUo.\n\nFRAGMENTA DUO EX COMMENTARIO IN PSALMOS.\n\n(Erula a D. J. Mabillon ex vetustissima collectione de virtutibus et vitiis in Cod. ms. sancti Marlini Tornacensis. )\n\ni. In capitulo de compunctione. GSEG. TURONENSIS in Comm, in Psalm. Si enim disrupta fuerint vincula delictorum nostrorum, eL delectata fuerit in Christo mens nostra, tunc nosmetipsos offerimus Deo hostiam vivam et sanctam, permanentes cum eo in coelesti Jerusalem.\n\nII. In ultimo capitulo de retributione Justorum. GREG. in Expositione Psalmorum. Et nos igitur si in praeceptis Dei aures non obduramus, si sanctorum monita cum innocentia exsequamur, si nostrorum sp:nis facinorum non affligamur, si manus ab omni sanguine immunes cum innocentibus abluamus; honorabit nos Dominus Deus noster dignis præmiis, quibus sancti cum ipso perpetualiter collaetantur. Ipsi gloria cum aeterno Patre et Spiritu sancto in aeternuM. Amen.","english":"But I do not think it is without mystery that this book is written in three groups of fifty psalms, the reason for which, I believe, is this. The first grants remission of sins; the second invites to hope for the heavenly kingdom; the third sends us to the kingdom of eternal blessedness in the city.\n\nThe diapsalmata, however, which are always interpreted, teach that the faithful intention should always be exercised in these things.\n\nTWO FRAGMENTS FROM A COMMENTARY ON THE PSALMS.\n\n(Taken by D. J. Mabillon from a very ancient collection on virtues and vices in a manuscript codex of Saint Martin of Tournai.)\n\nI. In the chapter on compunction. GREGORY OF TOURS in his Commentary on the Psalms. For if the bonds of our sins have been broken, and our mind has taken delight in Christ, then we offer ourselves to God as a living and holy sacrifice, remaining with him in heavenly Jerusalem.\n\nII. In the last chapter on the reward of the righteous. GREGORY in his Exposition of the Psalms. And so we also, if we do not harden our ears to the precepts of God, if we carry out the admonitions of the saints with innocence, if we are not afflicted by the stings of our own misdeeds, if we wash our hands, free from all bloodshed, together with the innocent; our Lord God will honor us with worthy rewards, with which the saints rejoice perpetually with him. Glory to him together with the eternal Father and the Holy Spirit forever. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"tribus quinquagenariis","severity":"info","text":"Gregory divides the Psalter into three groups of fifty psalms, a tripartite scheme not found in the standard Latin Psalter divisions (e.g., the five books of the Hebrew tradition). This reflects a patristic numerological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Diapsalmae","severity":"info","text":"Diapsalmae is a Latin transliteration of the Greek διαψάλματα, referring to the Hebrew selah. Gregory interprets them as calls for constant spiritual exercise, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Fragmenta duo ex commentario in Psalmos","severity":"info","text":"These two fragments survive only in a collection of virtues and vices from a manuscript of Saint Martin of Tournai, edited by Jean Mabillon. Their original context in Gregory's commentary is lost.","cites":[],"named_sources":["Mabillon"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hostiam vivam et sanctam","severity":"info","text":"The phrase 'living and holy sacrifice' echoes New Testament language of self-offering (e.g., Romans 12:1) and patristic typology of Christ as sacrifice, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"GREG. TURONENSIS in Comm, in Psalm.","severity":"info","text":"The attribution to Gregory of Tours (6th century) is accepted by Mabillon, but the commentary is otherwise unattested. These fragments are among the few surviving witnesses to his exegetical work.","cites":[],"named_sources":["Mabillon"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Fragmenta duo","severity":"caution","text":"The fragments are extracted from a florilegium and may be abbreviated or adapted. Their original sequence and completeness within Gregory's commentary are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship between the three quinquagenariae and the traditional five-book division of the Psalter is unclear; Gregory may be following a lost source.","The term 'Diapsalmae' is used without explanation of its Hebrew origin; its interpretation as 'always interpreted' may reflect a misunderstanding or a specific patristic tradition."],"confidence":"high","notes":[]}]}