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Latin · Commentary ·

Fragmenta Commentarii in Psalmos

Gregorius Turonensis Episcopus · ogl-pl

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machine-draft · no human review 3 passages · 749 words

Work dossier · summary and historical context

Summary

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.

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.

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.

Apparatus · what the pipeline recorded

Annotation and terms

18 commentary units 3 structure3 scripture3 term3 background3 reception3 caution 0 derived notes 7 open questions 3 narrative
What the kinds mean

Pipeline notes

  • coverageNo 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.
  • limitThe 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.
  • registerRegister: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 3 narrative.
  • sourceSource edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License

Term index

CopticRenderingCountFirst
no glossary terms recorded
tmp1204.tmp1204.opp-lat1:1 · narrativemedium
Source
SANCTI GREGORII EPISCOPI TURONENSIS FRAGMENTA COMMENTARII IN PSALMOS. Incipit explicatio Florentii Georgii Gregorii de Titulis psalmorum - (Ex ms. Cod. Vaticano eruta a nro cl. Josepho T homaao.) Denique 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. Here begins the explanation of Florentius Georgius Gregory on the titles of the psalms — (Extracted from a Vatican manuscript by our distinguished Joseph Thomas.) Finally, 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.
tmp1204.tmp1204.opp-lat1:2 · narrativehigh
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.
tmp1204.tmp1204.opp-lat1:3 · narrativehigh
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. Diapsalmae vero quae semper interpretantur, docent ut animae semper in his eierceatur fidelis intenUo. FRAGMENTA DUO EX COMMENTARIO IN PSALMOS. (Erula a D. J. Mabillon ex vetustissima collectione de virtutibus et vitiis in Cod. ms. sancti Marlini Tornacensis. ) i. 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. II. 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. The diapsalmata, however, which are always interpreted, teach that the faithful intention should always be exercised in these things. TWO FRAGMENTS FROM A COMMENTARY ON THE PSALMS. (Taken by D. J. Mabillon from a very ancient collection on virtues and vices in a manuscript codex of Saint Martin of Tournai.) I. 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. II. 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.
Citation. Tergwame, “Fragmenta Commentarii in Psalmos”, tmp1204.tmp1204.opp-lat1:1, machine-draft, 2026. https://naxiai.com/christian/works/tmp1204.tmp1204.opp-lat1#s1
Colophon. Source: ogl-pl · licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0021 · generated 2026-11-15.