THE number of Comments on the Psalms, is almost infinite. We shall content ourselves with pointing out some only of the most esteemed. We are persuaded in general, that it is not possible to succeed in explaining well this Book, unless it can be known who were the Authors of the Psalms, upon what Occasions they were composed, where they begin, and where they end. For, altho the Distribution which we follow in our Bibles be very antient, it is certain, notwithstanding, that it was not made by the Authors of the Psalter, nor even by the first Compilers of this Collection. Origen1, St. Hilary2, and Kimchi3, acknowledge, that for a long time they were, as it were, but one continued Psalm; and were not divided, as they are at present: And the Jews still to this day divide them otherwise than we do. So that it is morally impossible to discover, certainly, the meaning of the Psalms.
With regard to Commentators, it may be said, in general, that the Greek Fathers have succeeded better in explaining the literal Sense of the Psalms than the Latins; because the Latin Translation which we read in the Church, is taken from the Greek; and the Greek Fathers had Origen’s Hexapla, which were a great help to them in understanding the literal meaning. But since some People have begun to study Greek, Hebrew, and the other Oriental Languages, and good Editions of the Greek and Latin Fathers have been published, we have better Helps than even the Ancients had; and a greater Progress has been made in the Study of the grammatical and literal Sense of these Books for these two hundred Years last past, than has been made for many Ages before.
Origen composed five Homilies on the 36th Psalm: Noli æmulari in malignantibus, &c. and two Homilies on the 37th Psalm: Domine, ne in furore tuo, &c. and two more upon the 28th Psalm: Dixi, custodiam vias meas. But these are only in Rufinus’s Latin Version in the Latin Editions: but M. Huet, in the 3d Tome of his Edition, p. 37. has given us some Greek and Latin Fragments of his large Comment.
Eusebius of Cæsarea has written one continued Comment upon the whole Psalter; and a great deal of good Matter there is in it. F. Montfaucon not long since published it in Greek and Latin, in fol. Paris, 1706. in the first Volume of his new Collection of the Greek Fathers. But then he has published only such as he could find in the old Manuscripts, namely, the first 119 Psalms. He designed three Things, all equally useful in his Comment. 1. To make critical Notes upon the Order of the Psalms. 2. To give a literal and mystagogical Explanation of them. 3. To oppose Atheists and Libertines; which he has executed perfectly well. And St. Jerom himself thought this Comment of Eusebius of Cæsarea to be a very learned one. He was born in Palestine, about the Year 264. was made Bishop of Cæsarea in 313, and died in 338. He was a Man of Learning and Piety. He lay under Suspicions of Arianism; others say he was very Orthodox. Whether he was or not, is not proper here to decide.
St. Athanasius has likewise written a Comment on the Psalms, which is printed in Greek and Latin, in the new Collection of the Greek Fathers, put out by F. Montfaucon at Paris, 1706, in fol. It is not altogether certain that this is Athanasius’s, nor is it of any great use. Hereupon it may be necessary to remark that we have two Works by St. Athanasius on the Psalms; viz. Expositions, in the first Tome, and Part the second, of the new Edition, p. 1009. with a Letter before them on the Psalms to Marcellinus, ibid. p. 982. and in the second Tome of the Collection of Greek Fathers, we have this Saint’s Arguments and Supplements upon the same Psalms, taken from an old Manuscript.
Cassiodorus, in his Divine Institutions, speaks with commendation of Athanasius’s Letter to Marcellinus; and M. Du Pin has given us an Abridgment of it in his Bibliotheque Ecclesiastique, tom. i. p. 152. As to his Expositions, he makes it his particular Concern to defend the Divinity of the Word; and in the Arguments, he treats of the Order of the Psalms, of their different Authors, and the way how to read them with advantage. The Supplements are only Fragments of his Expositions abridged, and published by Copists.
There is a Latin Comment on the Psalms, whereof St. Basil is said to be the Author; which is not his, nor indeed is it worthy of this great Man. It is a heap of Extracts taken out of St. Chrysostom and Theodoret. But there is an Homily on the first Psalm, which belongs properly to St. Basil, and is a kind of Preface to the whole Psalter. He has expounded likewise the 7th Psalm, Domine, Deus meus, in te speravi; and the 14th, Domine, quis habitabit, &c. and the 28th, Afferte Domino, filii Dei; the 29th, Exaltabo te, Domine, quoniam suscepisti me; the 32d, Exultate justi in Domino, &c. the 33d, Benedicam Dominum; the 37th, Domine, ne in furore tuo, &c. the 44th, Eructavit cor meum; the 45th, Deus noster, refugium & virtus; the 48th, Audite hæc, omnes Gentes; the 59th, Deus, repulisti nos; the 61st, Nonne Deo subjecta erit anima mea? the 114th, Dilexi, quoniam exaudiet; and the 115th, Credidi, propter quod locutus sum. In all, fifteen Psalms.
Dom. Garnier, in his new Edition of St. Basil’s Works, has not inserted the Homily reputed to be written by this Saint upon the 37th Psalm, but which he believes not to be his, no more than that upon the 115th. There are many curious Observations in his general Preface, relating to the judgment we should make of these Homilies. They are in the first Tome of this Edition, p. 90.
St. Chrysostom has written upon sixty separate Psalms. There are, besides, some Greek Comments in manuscript upon other Psalms, which go under his Name, but are not his.
The learned Preface of Dom. Bernard de Mountfaucon, prefixed to the 5th Tome of his new Edition, is worth reading: Herein he distinguishes every thing which is this Father’s, from dubious and apocryphal Pieces.
Theodoret has written upon the whole Psalter, according to his custom, after a short and particular, but very sensible and judicious manner.
F. Cordier, a Jesuit, has published a Catena of the Greek Fathers upon the Psalms, in three Volumes fol. which is very useful. It was printed at Antwerp by Plantin, in 1643. each Volume containing fifty Psalms, together with the Latin Version, and the Editor’s Notes. We have spoken of him in the preceding Article.
St. Hilary, Bishop of Poitiers, wrote, as we are told, upon the whole Psalter; (see the Preface to his Comment on the Psalms, in the new Edition, p. 147, 148.) but nothing of it has hitherto appeared besides a long Preface to the Psalms, and Comments on the 1, 2, 9, 13, 14, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 91, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150th Psalms. St. Hilary’s Method is to explain first the Letter, then the moral and spiritual meaning. Origen’s Work was very useful to him, as St. Jerom remarks in his Book concerning Ecclesiastical Writers. See likewise his 62d and 65th Epistles to this purpose; and the new Edition of St. Hilary, p. 173.
See what M. Simon says of his Performance on the Psalms, in his critical History of the Old Testament, p. 404. and the Authors who have written his Life. We shall only say, that he was made Bishop of Poictiers in 350. and died in 367. He had the Happiness and Skill to join great Purity, and an heroick Zeal for Faith, together with a sublime Knowledge of our holy Mysteries.
St. Ambrose, Archbishop of Milan, wrote upon twelve Psalms, viz. upon 1, 35, 36, 37, 38, 39, 40, 43, 45, 47, 61, and the 119th. His Interpretation is more moral than literal; and his Method is very much after that of Origen’s in this, as well as in most of his other Works.
In his Exposition of the 119th Psalm, which is the largest, he does not so much concern himself about Morality, as the doctrinal Points of Faith, viz. the Mysteries of the holy Trinity and Incarnation; of two Wills and Operations in Jesus Christ. And this in so evident a manner, that nothing has been said thereupon with greater force against the Monothelites.
St. Austin has a very large Book upon the Psalms. It is dogmatical, moral and spiritual; and of great use to those who seek only to be made better and more devout by reading of the Psalms. It takes up the whole fourth Volume of the new Edition.
The Comment on the Psalms, which goes under the name of St. Jerom, is not this Father’s, but an old Author’s, who lived in the fourth Age. He sometimes copies Origen, St. Hilary, St. Jerom, and even St. Eucherius. It is said to be St. Jerom’s, because it is interspersed with Greek and Hebrew, and with critical Remarks upon the Text; which is something extraordinary in other Latin Commentators of these Times. But F. Martianay has made it plain that he did not understand Hebrew; and was no more than a Compiler, who lived in Palestine or Egypt, and wrote in the fourth Age, at the same time as St. Jerom.
The same F. Martianay has likewise published another Exposition of the Psalms, said to be St. Jerom’s; but is no more his than the former. This last Exposition is antient, and made by some Author who understood Greek. He includes only the 1, 5, 7, 9, 78, 127, 128, 131. and 141st Psalms. See the new Edition of St. Jerom, Vol. II. Append. p. 118. & p. 522.
St. Jerom has explained the 44th Psalm in his Letter to Principia, p. 681. tom. 2. nov. Edit.
He has criticised several Places of the Psalms in his Letter to Sunnia and Fretella, p. 626. tom. 2. nov. Edit.
He explains the meaning of Sela or Diapsalma, in his Letter to Marcella, p. 706. nov. edit.
And Psalm the 89th, Domine, refugium factus es nobis; in his Epistle ad Cyprian. Presbyt. p. 694. nov. Edit.
To what we have said of St. Jerom, we shall only add one Remark, which deserves notice; and this is, that we are not to believe, as many have done, that Sunnia and Fretella, to whom he addresses one of his Letters, are two Roman Ladies, such as Marcella and Principia; for they were two learned Men: and in two old Manuscripts in England we read, Dilectissimis fratribus Sunniæ & Fratellæ.
We have a Comment under the Name of Rufinus, upon the seventy-five first Psalms; but as there are large Fragments in it of St. Austin and St. Gregory the Great, it is manifest Rufinus could not be the Author. However, F. le Long believes that it may be really his, but that some Things have been added out of more modern Authors. His Comment was printed at Lyons, in 1570, in folio. We have spoken of him in the Article upon Genesis. See Jacob.
Apollinarius, Bishop of Laodicea, who lived in the fourth Age under the Emperor Constantius, left a Translation of the Psalter in Greek Heroicks. which is printed in Latin in the 2d Part of the 4th Volume of the Bibliotheca Patrum, of the Lyons Edition.
It is rather a Paraphrase or Metaphrase, as F. le Long calls it, than a Translation. There have been several Editions of it in 8vo. There were two of this Name, the Father and the Son; the one a Priest, the other Bishop of Laodicea, as has been observed, in the fourth Century. We do not well know to which of the two this Work belongs.
Cassiodorus has made a Comment upon the Psalms, which is scarce any thing more than an Abridgment of St. Austin; to which he has added a sort of Prolegomena to this Book. D. Garet published it in the 2d Tome of his new Edition. Bede, Strabo, Honorius of Autun, have very much commended this Book. There is a great deal of it by Cassiodorus; and his Method is very much different from St. Austin’s.
As he died in 570, he must have been born in 470. supposing he lived an hundred Years, as he himself seems to intimate at the end of the 100th Psalm. He is above all the Commendations that can be bestowed on him, having equally recommended himself to the Esteem of the World, both in the Courts of Princes, and in his Retreat. We shall speak of his Comment upon the New Testament, in the Article of Revelations.
Remy d’ Auxerre, a Monk of St. Germain des Pres, at Paris, who lived in the 9th Age, has composed a moral Comment on the Psalms, together with a long Preface. He has copied St. Austin, Jerom, Ambrose, Cassiodore, and other Fathers his Predecessors. This Work is printed in Vol. 16. Part 3. p. 401. of the Bibliotheca Patrum, of the Lyons Edition. It had been printed before at Cologn, in 1536, 1538, in fol.
Arnobius the younger, is probably Author of a Comment on the Psalms, which Trithemius will have to be Arnobius the elder’s, who lived in the 3d Age, about the Year 297; whereas the younger must have lived near the end of the 5th Age. On the 108th Psalm he speaks of the Errors of Photinus, and the Disputes about Predestination; for which reason it is thought that he lived after St. Austin. However this may be, his Comment is very short; and as to any Difficulties there may be in the literal Interpretation, he never makes inquiry, but is altogether moral and allegorical.
Lawrence de la Barre put out a new Edition of Arnobius’s Comment at Paris, 1639, in 8vo. It has been since inserted in the large Bibliotheca Patrum, tom. 8. p. 236. with the Editor’s Preface, who is of opinion that it was written by Arnobius the elder; but his Reasons are not convincing.
Aymo, or Haymo, Bishop of Halberstad, lived in the 9th Age. His Comment on the Psalms, as well as those of other Authors of this Time, is a Summary of what the antient Fathers have said upon this Subject. The Study and Knowledge of Languages, and Criticism, were then by no means in fashion. His Comment was printed last at Cologn, 1561, in 8vo. He was Disciple to Alcuinus, became a Monk of Fulda; was made Bishop in 841, and died in 863.
Bruno of Ast, or Signy, whom we have before spoken of, is, in the judgment of Du Pin, Author of a Comment printed under the Name of St. Bruno Founder of the Carthusians. However, there is a Comment of Bruno de Signy’s, in the 20th Volume of the Bibliotheca Patrum, p. 1443, different from that in St. Bruno’s Works, which were printed at Cologn in 1611.
Bruno of Wurtzburg (Herbipolensis) who died in 1045, wrote a Comment on the Psalter, printed in the 18th tome, p. 65, of the Bibliotheca Patrum. His Work is an Abstract of Cassiodorus’s Comment.
There were three Brunos, who wrote upon the Psalms; this of Ast, whom we are mentioning; the second, Archbishop of Wirtzburg, whose Comment was revised and printed by Cochlæus, at Lipsick, 1533, in 4to. and last of all in the new Biblioth. Patrum, tom. 18. p. 65. The third is Bruno Founder of the Carthusians, who likewise made a Comment distinct from the other two; as D. Massuet demonstrates evidently in tom. 5. of the Benedictine Annals, p. 445. We find it among his other Works, printed at Cologn, 1640, in fol. two Volumes. He was himself of Cologn, Canon of Rheims; retired from the world in 1086, and died in 1101. His Understanding was solid, judicious, and penetrating; and he had an admirable Memory. But his miraculous Conversion, and the Example of Austerity which he has given the whole Church, are much above his other fine Qualities.
Euthymius Zigabenus, who lived in the beginning of the 12th Age, has written a very good Comment on the whole Psalter. He has borrowed from the best Parts of those Fathers who lived before him, such as Chrysostom and Theodoret. It was printed in Greek at Verona, 1530, in fol. and in Latin in the new Bibliotheca Patrum, tom 19. p. 1. He was a Monk, of the Order of St. Basil; and lived, as Father Labbé says, in 1118.
Venerable Bede has also composed a Comment on the Psalms; wherein he is not satisfied with following the Latin Fathers, but has consulted likewise the Greek Fathers, and in his Comment adopts often their Hypothesis and Exposition. His Comment is in the 8th tome of his Works. We have spoken of him.
Odo d’Asti, a Benedictine Monk, who lived in the 12th Century, composed a Comment on the Psalms, inscribed to Bruno of Asti, or Signy; which is printed in the 20th Volume of the Bibliotheca Patrum. It does not go beyond the 110th Psalm, tho it was his design to continue it to the 150th. We find it likewise at the end of Bruno’s Works of Asti; at Venice, 1651, in fol. He says himself it is no more than a plain Meditation or Contemplation.
There was a Comment on the Psalms attributed to St. Bruno the Founder of the Carthusians, and printed in the Collection of his Works at Cologn, 1611, in fol. which we have endeavoured to discover above. See upon the three Brunos.
St. Prosper of Aquitain, Disciple to St. Austin, has written a Comment on the fifty last Psalms, which is scarce any thing more than an Abstract of St. Austin’s. We find it in Page 371, in the last Edition of his Works. He is perceived to be, thro’out, a true Disciple of St. Austin. So that St. Austin himself may be said to be the Person who both speaks and writes. He began to appear in 430. and was living in 455. He was so far from being a Bishop, as some have thought, that we cannot tell whether he were of any clerical Order; which is a great Instance of his profound Humility.
Hugo de S. Victor has written a short Explanation of some Verses in the Psalms, which seem’d the most difficult to him.
St. Thomas has explain’d the first fifty Psalms in a very dry manner, and in a scholastick Style.
St. Bonaventure put out a moral Explanation of the whole Psalter, printed together with his Hexaemeron. See upon Genesis. This is almost the only good Thing which he published upon the Scripture; in it he teaches to recite the Psalms in a pious and devout manner, and adds a coherent Explanation to encourage his Readers to Virtue. He is concise in Words, but copious in Sentences and Maxims. We shall, in another Place, speak of his other Works. See his Title.
St. Gregory the Great, or as others will have it, Gregory VII. has explained the seven penitential Psalms, in tom. 3. part 2. p. 467. of the new Edition. M. Goussanville is the Person who has asserted it to be written by Gregory VII. rather than St. Gregory. Our Sentiments of it are much the same as of his Comment upon the Book of Kings, which he might have dictated to his Disciple Claude, Abbot of Classe, who might have added something of his own to it. He must have died about the end of 601. since the Saint, in a Letter written this Year to John Diaconus, requires all his Papers to be brought to him, in order to examine them. These, without doubt, were Copies of Comments which he had dictated to him.
Innocent III. published an Explanation of these seven Psalms: It is, with his other Works, printed at Venice, in 1578, in fol. the last Edition; and separately at Antwerp, in 1550, in 8vo. He was an Italian; born at Anagni, called Lothaire; made Pope in 1198. and died in 1216. He was master of many great Qualities, which he supported with an irreproachable Life, as well as with his Learning; which appears particularly in his Letters published by M. Baluze, at Paris, 1682. two Volumes in fol.
Urban IV. has explained the 50th Psalm. There is some difficulty about the Explanation of the 50th Psalm, printed in the new Bibliotheca Patrum, tom. 25. p. 335. F. le Long, in one Place, says that Urban III. in another, that Urban IV. is the Author of it. This last Opinion, which is M. Du Pin’s, is followed by us. It is a Paraphrase; wherein he speaks to God himself, and makes a sincere Confession to him of all his Faults. He was of Troyes in Champagne; elected Pope in 1261. and died at Perouse, in 1264.
Paschasius Radbertus wrote three Books upon the 44th Psalm; printed among his other Works, at Paris, 1618, in fol. p. 1226. and in the last Bibliotheca Patrum. He came into the World at Soissons; was made Abbot of Corbie, in 836. and died in 851, according to some; or, as others say, in 865. He was of a great Age, and resigned his Abby, that he might have no Business to interrupt his Devotions.
St. Bernard has seventeen Sermons upon the 90th Psalm, Qui habitat in adjutorio altissimi, &c. We find them in the different Editions of his Works. We shall speak of him upon the Canticles.
Michael Ayguanus, Aignanus, or Angrianus, generally cited under the Name of the Unknown, who lived in the 14th, and the beginning of the 15th Century, has written upon the Psalms. He was chosen General of the Carmelites in 1381. and died, as is said, in 1416. His Comment is not to be despised. His Interpretation is rather moral than literal; his way of writing is harsh, and like that of the Schoolmen, whose Method likewise is imitated by him. His Comment was printed first under the Name of the Unknown, but afterwards under his proper Name, in 1673, fol. This is the last Edition, published by Basil Angussola, much augmented. He is very improperly called likewise Angrianus.
Petrus Lombardus, or Magister Sententiarum, has a Piece upon the Psalms; and his Comment was printed at Nuremberg, in 1478. at Paris, in 1541, 1561. What we have to say of it is this, that in the Edition of 1541, in fol. there is a Preface, with the comparison of the different Versions of the Psalter; and an Apology for that made use of by the Church, when the Vulgat seems to depart from the Hebrew Text. This F. le Long attributes to one Richard of Mans, a Cordelier, different from Richard Hampole, not Pampolitanus.
Santis Pagnini Catena argentea in Psalmos, fol. Paris, 1520. We have already made frequent mention of this Author.
Ludolphus, a Carthusian, Francis Titelman, Cajetan, James Perez or Periz, of Valentia, Augustin, Steuchus d’Eugubio, and many others already mentioned, have written on the Psalms.
There is this particular in Ludolphus, that he has inserted a Prayer at the end of every Psalm: The last Edition is of Venice, in 1542. He was of Saxony; and, after having spent thirty Years among the Dominicans, he turned Carthusian, about 1330. He is called also Landulphus.
What Titelman has published, consists in Illustrations, with Annotations; wherein he shews the difference of the Hebrew Text from the Vulgate. It was printed at Antwerp,in 1531, in fol. and 1689, in three Volumes in 12mo. He was born at Hasselt, in the Diocese of Liege. From a Cordelier, he turned Capuchine at Rome, in the Year 1537. and died in 1553. of his Age 46.
Cajetan’s Comment, printed alone at Paris, in 1540, fol. the third Edition, is made from the Hebrew Text; wherein he follows the literal Meaning.
Eugubio, in his Enarrations, follows likewise the Hebrew Text. They were printed at Lyons, 1548, in fol. together with his other Works. See above.
James Perez, or Periz, of Valentia, was of the Order of St. Augustin; and Bishop of Christopolis. His Comment was printed at Paris, 1531, in fol. Where likewise was printed his Explanation of the Songs or Hymns in Scripture; the third Edition. He died in 1491.
Thomas le Blanc, a Jesuit, has six Volumes, in folio, on the Psalms; Lugduni, 1665. He begins with an Analysis of every Psalm; he afterwards explains the literal and mystical Meaning. The last Edition is of 1680. 1697, at Cologn. He was of the Diocese of Chalons; turn’d Jesuit in 1617, and died in 1669.
Antony Agellius, a Theatin, and afterwards Bishop of Acerno in the Kingdom of Naples, in the beginning of the 17th Century left an excellent Comment upon the Psalms, Canticles, Lamentations of Jeremiah, and Habbakuk. It was printed at Paris in 1611, fol. the third Edition. He was nominated to his Bishoprick by Clement VIII. in 1593. divested himself of this Dignity in 1604. and died in 1608, at above 70 Years of age.
Gilbert Genebrard, a Benedictine of the Order of Clugny, has given us one of the best Comments that we have upon the Psalms. He was very well versed in the Languages, and a zealous Catholick; and as he lived when the Disputes with the Protestants were at their height, he often took up arms against them, supported vigorously the Interests of his Church, and argued for the good Authority of the Vulgate. He died Archbishop of Aix in Provence, 1597. The first Editions of his Comments are the least, because they were often afterwards revised by him. The third, and most beautiful Edition of Genebrard’s Comment, is of 1588, in fol. at Paris. Herein he defends the Greek Version of the Septuagint, against those who are too great Sticklers for the Hebrew Text.
Robert Bellarmine, a Jesuit and Cardinal, famous for his Controversies, has also made a Comment on the Psalms. He has not intersperse much Criticism and Learning in it, but there is thro’out the whole a great appearance of Piety and Devotion. He died in 1621. at the Age of 79. His Comment has been frequently printed; sometimes ill enough, thro’ the Printer’s negligence. The last Edition of it is that of 1640, in 4to. Simon, in his critical History of the Old Testament, thinks his Method good, and worthy of him; but is of opinion that there is not Criticism enough in it: Nor was it his design there should be more.
Simeon de Muis, a Native of Orleans, and Hebrew Professor in the University of Orleans, is Author of a Comment on the Psalms. It is thought to have been one of the best, which had till then appeared. In it the Author first gives us a new Latin Version, from the Hebrew placed opposite to the Vulgate; next comes the Comment, which is critical, grammatical, and literal. He adheres only to the Hebrew and the Rabbins, who have explained it; he very rarely cites the Fathers, and other christian Commentators, and has no Prolegomena to the Psalter. These are the Particulars wanting in his Work. He died in 1644. He at first published a literal and historical Explanation of the first fifty Psalms, at Paris, 1625, 8vo. as an Essay of his large Work. His Comment was printed in 1650, fol. with his other Works. Fabricius does not think of it as we do; for he says, there was room for suppressing so much of it, as made it tedious. Simon also is of opinion that it is not correct enough. We have spoken of him upon Genesis.
John Lorin, a learned Jesuit, died in 1634, at the Age of 75. and left a long Comment upon the Psalms, in three Volumes fol. In it he explains the meaning of the Hebrew Words, like an able Critick, and proposes several Questions, relating both to Discipline and Doctrine. There have been two Editions of his Comment: one at Mentz, in 1678, fol. in three Volumes; the other at Venice, 1710. He has also put out, in particular, a Comment upon the 67th Psalm, at Mentz, 1607.
Cornelius Jansenius, first Bishop of Ghent, who died in 1576, at the Age of 66, wrote a Comment on the Psalms, which is well esteem’d. He wrote two sorts of Works upon the Psalms: a Paraphrase, printed at Louvain, in 1569, in 4to. and at Lyons, 1692. the fourth Edition; and Annotations, at Brussels, 1692, in fol. the second Edition, with great Additions. His Notes are very accurate. He often follows the Hebrew Text as original, and most authentick. He also produces the Greek Version, and gives us the literal, historical, and prophetical Meaning. We shall speak of him elsewhere.
Augustini Justiniani Annotationes sparsæ, in Octaplum Psalterii. They were printed at Paris, and in the 11th Tome of the Supplement to the Great Criticks. This is not a continued Comment, but learned Remarks on some chosen Places of the Psalms, taken for the most part from the Rabbins. Justiniani was learned in the Languages. He died in 1536. was a Dominican, and Bishop of Nebbio in the Isle of Corsica.
In 1643, the posthumous Works of Maldonat upon the Old Testament, were printed at Paris, in one Volume, folio. In these there is a small Comment on the Psalms. We have already, in the Article of Polyglots, said something of Justinian’s Notes, and Maldonat’s Performance.
John Baptist Folengio, a Benedictine, born at Mantua, died in 1559, at the Age of about 60. He made a Comment on the Psalms; printed at Rome, in 1585. He is a polite, learned, moderate, and very pious Author. His Comment is not dry and grammatical, nor stuffed with Greek and Hebrew, but abounds with moral and devout Reflections, and with ecclesiastical Learning. The last Edition of Folengio’s Comment is of 1594, in fol. at Cologn. D. Mabillon had a very particular Esteem for it. M. Du Pin, in the 16th Century of his Bibliotheque, t. 4. p. 139. mentions the Table made by him for the better disposing of the Psalms into different Classes; because it is very useful. Folengio was of Mantua; a Monk of the Congregation of Mount-Cassin. He died in 1559, at 60 Years of age. He was a Person of great Piety, and exemplary Charity: There was as much Politeness in his Manners, as in his Writings. Thuanus, in the 23d Book of his History for the Year 1559, says, that no one will ever repent the having read them.
M. Ferrand, a Native of Toulon, had a Comment on the Psalms, with Prolegomena; printed at Paris, 1683, in 4to. It is an elaborate Work, but there is nothing very singular in it. There is a Paraphrase in his Comment, besides the Prolegomena, which has been translated into French, at Paris, 1687, in 8vo, by Francis Macé, who notwithstanding he was an Advocate, was a Critick, Interpreter, and good at Controversy; as may be judged from his different Works. This Author, born at Toulon, in 1645, came to Paris in 1665. and went from thence to Mentz, with a design to write there a Translation of the Hebrew Text of the Bible; but not succeeding in it, he returned to France, where he applied himself to the Study of the Law. Afterwards he was received as an Advocate, in the Parliament of Paris; and died in 1699.
Joannes Gagnæus in Psalmos; Paris, 1564. He was a learned Man, and a good Divine. We have but 75 Psalms by him, in Latin Lyrick, not in Syriac Verses, as we read in M. Du Pin’s Tables. They were printed at Paris, in 1587, in 8vo. the third Edition. It is therefore no more than a poetical Paraphrase, and not a Comment. We shall have an opportunity elsewhere to speak of this Author.
Flaminius’s small Comment on the Psalms is fine, judicious, and well written. There were two of this Name; John Antony the Father, and Mark Antony the Son: which we mention to avoid the Mistake committed by Du Pin, who ascribes that to the Father which belongs to the Son. Mark Antony, who is the Person we are speaking of, published at first a Paraphrase upon two and thirty Psalms; printed at Venice, in 1538, in 8vo. He afterwards put out a short Explanation, together with a Paraphrase and Notes upon all the Psalms; which have been printed fourteen Times. The last Edition is of 1576, in 8vo. both one and the other together at Paris, in 1549, in 8vo. Flaminius died at Rome, in 1550. He was a Man of great Piety and Probity, great Wit and Judgment; he was a lover of Study, and was very assiduous at it.
M. James Benigne Bossuet, Bishop of Meaux, has given us a very short, but a very exact Piece upon the Psalms, together with a fine Preface; and besides the Vulgate Version, in a second Column, he has printed likewise St. Jerom’s Version, made immediately from the Hebrew, at Lyons, 1691, in 8vo.
This learned Bishop wrote in favour of the Ecclesiasticks of his Diocese, to whom he explain’d the meaning of them; that for the future they might sing them with Attention and Understanding, as well as Decency and Dignity. To this end he inserted St. Jerom’s Version, and that of the most celebrated Doctors; such as St. Chrysostom, Theodoret, St. Ambrose, and St. Austin.
He shews first of all that the Psalms are more proper than any other Book of the Old Testament to confirm Faith, awaken Hope, and animate Charity. Then he proceeds to the Style of them, the Magnificence whereof is very much exalted by him; afterwards he reduces them into several Classes, and shews that some are Reproofs to the Wicked, and others Encouragements to good Men, Invocations of God’s Assistance, historical Narrations, or Predictions relating to the Messiah and the Church. After this he touches upon the Obscurity of the Psalms; which proceeds from hence, viz. that the Sense which is most obvious to the Understanding, includes other more mysterious Meanings. He shews, that in order to see into this Obscurity, it is necessary to study the original Texts and the Translations, which agree perfectly together as to the substance of Doctrine; and are of the same force in establishing Truth, and rejecting Errors.
It is necessary likewise to consider the Title of them; without which it is as difficult to acquire a right understanding of the Psalms, as it is to enter a House without a Key. These Titles sometimes discover the Author; some are attributed to David, others to Heman, Ethan, and Moses: some have not the Name of their Authors, but only of the Singers, such as Asaph. Lastly, the Bishop of Meaux proposes this powerful Motive for studying the Psalms; namely, that they contain every thing which a Christian ought to know and practise, sacred History, Morality, the Law, the Person and Life of our Saviour, and the Mysteries of Religion.
He has, in particular, explained the 23d Psalm, concerning the Passion and Dereliction of Jesus Christ; printed with his Explanation of Isaiah’s Prophecy relating to the blessed Virgin’s bringing forth a Son, at Paris, 1704, in 12mo. in French.
Herein he observes, 1. That this Psalm is plainly David’s. 2. That it is usual with the Prophets to speak in his Person, the Events of whose Lives are declared by them, and principally in Jesus Christ’s. 3. That it is more agreeable for David than any other to speak in his Name, because he is his Father, Type, and Prophet. 4. That there is a particular Reason for applying this Psalm to Jesus Christ, because he applied it to himself upon the Cross. Then he gives a Key to this prophetical Psalm, unfolds it, and adds two Translations; one according to the Version of the Septuagint, the other according to that of St. Jerom. Lastly, he paraphrases this Psalm, explains every Verse of it, and upon each makes solid, pious, and edifying Reflections. He likewise put out Supplenda in Psalmos, at Paris, 1693, in 8vo.
M. Lewis Ellies Du Pin has composed likewise a Comment on the Psalms; wherein he has inserted the best part of De Muis’s. Either this Comment of Du Pin’s, or that of M. Bossuet, may be sufficient for Beginners; and for such as have no inclination to search deep into the Difficulties of the Text, or have neither patience nor leisure to turn over large Volumes. M. Du Pin’s Comment was printed in 1691, in 8vo. in Latin. He wrote likewise a Defence of it against an anonymous Writer, who pretended to discover Socinianism in it, at Cologn, 1693, in 8vo. This Comment is short and easy; an Extract of what is most valuable in the Commentators, and other Authors who have written upon the Bible. He makes the Text very intelligible, by explaining Passages which might give some obstruction to a Reader of moderate capacity.
The Author, by reason of the great Diversity between the Hebrew Text and the Vulgate, was obliged to publish with the pure Text of the Vulgate another Version, which indeed is nothing but the Vulgate itself, with an Alteration of those Places wherein it differ’d from the Hebrew Text. His Notes are short, clear, easy, and remove almost all the Difficulties that might lie in their way who would be glad to understand the Text. To be convinced of this, let any one cast his Eyes upon the most difficult Psalms; such as the 65th, 72d, and 19th.
He has prefixed a learned Preface; wherein he treats very fully of the Titles and Authors of the Psalms, of their Antiquity, and Dignity, of the Subjects which are treated in them, the Prophecies contained in them; and, lastly, of the difference between the Hebrew Text and Vulgate, which was translated from the Greek. He discovers the Original of this Difference, and lays down Rules to distinguish when the Hebrew Text and when the Vulgate is to be followed. He concludes with an Explanation, disposed in an alphabetical Order, of such Words and Phrases as have a particular Signification in the Psalms.
The Interpretation of David’s Psalms, by. R. F. de la Feuille, a Dominican. This is a kind of Paraphrase and Prayer, join’d to the Latin Text of the Psalms; printed at Nancy in 1726, in 8vo.
There are, besides, other Authors among the Ancients and Moderns, who have written on the Psalms.
It appears that one Smaragdus, of the 9th Century, had made an Exposition of the Psalms, since we have his Preface in the last Collection by Dom. Martene, t. 1. p. 53. He is thought to be a different Person from Smaragdus Abbot of St. Mihiel in Lorrain, and to have been only Monk of St. Maximin of Treves, tho he lived at the same time.
We will take notice in the third Part of what Thomas de Four had begun to write upon the Psalms.
In Father Pez’s Thesaurus of Anecdotes, tom. 2, part 1. we find a pious and holy Paraphrase of the 50th Psalm by Wolfgang, Bishop of Ratisbon, p. 13. and a moral Exposition of the 12th Psalm, by Abbot Ethard de Lainiz, p. 24, 37. He says there that he was 35 Years of age when he wrote it. That of Honorius of Autun, upon some select Psalms, is to be seen, p. 97, 154. It consists in Extracts of his large Comments.
Peter de Harentals wrote a Comment extracted from the Fathers, and other Interpreters, which has been printed several times; first at Cologn, in 1480, in fol. last, ibid. in 1554, in 4to. This Author was a Præmonstratensis, and Abbot of a House belonging to his Order in the County of Namur, about the beginning of the 15th Century.
John de Turrecremata has a short and useful Exposition of the whole Psalter, printed several times in fol. in 4to, and in 8vo. The last Edition is of 1527, at Rome. Sixtus of Siena says that it is a very short Paraphrase; but clear tho brief, and simple tho copious. Turrecremata, in Spanish Torquemada, was of the Diocess of Palenza in Spain. Being turned Dominican, he began to shine in the University of Paris; and was there made a Doctor. Being return’d into Spain, Pope Eugenius sent for him to Rome, and nominated him to be Master of the sacred Palace. He was at the Councils of Basil and Florence; was made Cardinal in 1439, and died in 1468. He was learned in the Canon Law, and School Subtilities; which is the reason of there being so much of the School-barbarism of that Age in his Style.
Among these we should place John Paul Palentier, whose Comment on the Psalms was printed at Venice, in 1617, in 4to, two Volumes. It had been so before at Brescia, in 1600. Crow says that there are many scholastick Questions in it.
Bernard de la Palisse, in the 17th Century, wrote an Exposition upon all the Psalms; printed at Toulouse, in 1665, in fol. two Volumes. La Palisse, born at Gimon upon the Confines of Armagnac, became a Dominican; and died in 1666.
Pierre des Champs Neufs has a short and literal Exposition of the Psalms; printed at Paris, in 1648, in 8vo. We shall speak again of him upon the Canticles. He was of Nantes in Britany; turned Jesuit in 1621, and died in 1675.
George Heser published a literal Explanation of the Psalms; printed at Ingoldstadt, in 1654, in 8vo. with Comments, at Munich, in 1673, 75. in fol. two Volumes. Heser, born in Austria in the Year 1609, entred into the Society of the Jesuits; where he died in 1675. Launoi, who wrote against him, calls him a Man of great Reading and Eloquence.
J. Baptist du Hamel’s select Annotations on the Psalms were printed separately at Roan, in 1701. We have spoken of him in the Article of Latin Bibles, on the Pentateuch, and Job. He has taken pains particularly to be short and clear in his Notes, that he might make the literal Sense more easy to those who study the holy Scriptures; sometimes, however, he admits the spiritual Meaning, and the Interpretation of both ancient and modern Commentators: so that his Method facilitates the means of understanding the divine Writings, to those who are acquainted with the Latin Tongue.
Philip Massaria put out Deus Homo; that is to say, the Life of Jesus Christ, extracted from the Psalms, according to the Explanation of the Greek and Latin Fathers, with Notes; at Palermo, 1656, in 4to. He was of Palermo in Sicily, a Jesuit; and died in 1655. Francis Paris wrote likewise a French Paraphrase on the Psalms, at Paris, 1693, in 12mo. He was of Chatillon near Paris, Priest, and Sub-Vicar of St. Etienne du Mont at Paris; and died in 1718. We shall speak elsewhere of what he has written on the Gospels. M. Du Pin mentions his other Works in the 2d tome of his Tables, p. 2730.
In 1697, there was published at Paris, in two Volumes in 12mo. a French Paraphrase, wherein the Author sets himself several Rules, in the choice whereof he confesses, that he might be mistaken, or might not perhaps have well observed them. The first is, that in order to turn a Psalm into a Prayer or Instruction, he has sometimes blended the mystical and the literal Sense together; and applied to Jesus Christ what was said of David, and did not happen to him as it did to our Saviour. The second Rule is, that he has sometimes confounded the moral, historical, and prophetical Sense together, wherein David had said Things which could suit himself only. The third is, that in the Psalms, wherein David is excited, by viewing the Works of Nature, to proclaim the greatness of the Creation, the Author in his Paraphrase shews that what God had done in the Order of Nature, was a Type only of what he has wrought in the Order of Grace. The fourth is, that he has explained the Terms which contain Metaphors. The fifth, that he has explained likewise other difficult Terms, and certain obscure Phrases. The sixth, that when any particular Maxim is advanced in any Psalm, he often adds the proof of it, in order to render it more clear. The seventh is, that when any Verse relates only to what is practised in the old Law, he applies it to what is practised in the new. The eighth is, that when the Psalmist celebrates what God had wrought for the Synagogue, our Author applies it to the Church. The ninth is, that the Author has turned David’s Imprecations against his Persecutors, upon wicked Men and Devils. The tenth is, that as the Hebrew Names of Cities, other Places, and Persons, signify something, the Author has explain’d them. The eleventh is, that where David, speaking in the Name of Jesus Christ, extols his own Innocency, the Author has given such a Turn to it, that a Christian may say it of himself in his Devotions. The last is, that he has endeavoured to search into the End and Design of every Psalm. These twelve Rules are proposed at length in the Preface, and illustrated by Examples.
They have likewise published at Paris the Psalter paraphrased in the Form of Prayers, 1708. a new Edition in 8vo. The Psalms being particularly considered in the Church as Hymns of Praises and Prayers, which all her Children ought every day to offer up to God, it has been designed particularly in this Work to reduce them almost all into the Form of Prayers; and care has been taken to keep to the literal Sense, which the Fathers, and above all St. Austin has put upon them. Now of this there are two Sorts: one which relates only to the Old Testament, and refers to the particular Facts and Persons therein mentioned; the other belonging to the New, and referring to Jesus Christ and his Church.
They have kept to the last in explaining all the Psalms with a relation to Jesus Christ, and the Church which is his mystical Body; nay, to the Saints, who are the Members of it. This was thought a bringing them back to their proper and natural meaning. To this end, good use has been made equally of the Hebrew and the Vulgate; and in the Explanations which have been added, and were taken for the most part from St. Austin’s Comments on the Psalms, nothing seems to have been studied but Clearness and Perspicuity. Lastly, the only Design of this Piece was to procure such heavenly Light, and divine Nourishment for the Souls of Christians, as might give them understanding and capacity to walk and make a sure Progress in the Ways of God.
With this view the Psalter has been divided into Tables after such a manner that every one, according to his leisure and conveniency, may be able to say it all intirely. In the 9th and last, the Psalms are ranged according to the matter of them, as they are upon different Subjects. In this new Edition there are very judicious Additions and Corrections, which may both contribute much to a more perfect understanding of the doctrinal and moral Sense included in the Book of Psalms.
We have likewise an Explanation of the Psalms by Dom. Joseph Mege, at Paris, 1675, in 8vo. The Church obliges the Faithful to have David’s Psalms so often in their Mouths, for no other reason but that at the same time they may have them in their Hearts; and that they may insensibly be more confirm’d in those Truths, and affected with those devout Emotions, which so much abound in these divine Hymns. F. Mege’s Explanation of them, taken from the Fathers and best Interpreters, may be very serviceable to this purpose. But what is particular, and perhaps without example, this Author has prefixed to his Work a short Account of David’s Life, drawn up with a view to the Psalms; which gives great light and help to the understanding those wherein any Point of History is mentioned. Notwithstanding it seems more the Intention of this Author to improve than to please, it is yet certain, that his Explanation is not without its agreeableness; and in the Psalms, which are pathetical and full of Emotion, the Spirit of it is kept up with as much Eloquence as was necessary to prevent its being tedious, and to correspond with the pious Transports of the Prophet. F. Mege was of Clermont in Auvergne; having reach’d the Age of 18, he made his monastick Vows in the Benedictine Abby of Vendome, and died in 1691.
Abbot Brion put out a Paraphrase upon some mysterious Psalms, at Paris, 1718, in 12mo, in two Volumes. It must be confessed, says the Author, that there are many Psalms wherein there is no other literal Meaning to be found besides that which is mysterious. To demonstrate this, he alledges the Authority of some Fathers, who adhere to the allegorical or moral Sense, as to that which is best suited to them. The Author, in particular, cites St. Austin. Nevertheless, some pretend to have discovered in those very Psalms which are looked upon as most mysterious, and are real Prophecies, to have discovered, I say, even in these, a literal and historical Meaning relating to the Transactions of the Time when these divine Hymns were written. Let this be as it will; the first of the two Volumes we are speaking of, contains six Psalms; namely, the 8, 16, 19, 30, 33, and 37th. The second Volume contains four; which are, the 44, 50, 67, and 72d.
Among these Psalms, there are scarce any besides the 44th, Eructavit cor meum, and the 67th, Exurgat Deus, which create any extraordinary Difficulties to the Interpreters. In these we see none of those literal Interpretations which can be the Object of any learned Inquiries. They are, thro’out, full of such devout Meditations as have occurr’d to the Author; and from which pious people may, when they please, receive edification. Thus in the following Verse, which has perplexed the Interpreters; Qui educit vinctos in fortitudine, similiter eos qui exasperant, qui habitant in sepulchris: which the Author translates after this manner; Who by force delivers those out of Bondage who were in it, and makes so many Rebels of them who dwelt in the Graves. The meaning whereof, according to the Exposition of the same Author is, that God is sometimes pleased with converting those who seem absolutely to be Rebels, and in some sort made war against him. Upon this Occasion the Author enlarges in representing such Arguments as might reconcile the different Conduct of God to Mankind, and evidence in the whole the Equity of his Judgments.
By this Passage we may judge of the Author’s Design: He chose, says he, p. 139. the moral Sense, as that which is the most useful, since it contains the tropological and anagogical Meaning, as fittest to lead the Soul, and exalt it to Contemplation and Perfection. In order to second such commendable Views, we wish that all make the use he proposed of the tropological and anagogical Meaning. But what we most wish, is not always what we are most to expect.
Among the general Commentators of the Psalms in the 17th, and 18th Centuries, we may reckon all those who have translated them into French, because they have added either Notes or a Paraphrase. There is no occasion to repeat them here, for they may be seen in the Article of Translations.
To these we may add Nicholas Fontaine, according to M. Du Pin, who in the 2d tome of his Tables, p. 2650. says, that he put out a Translation of David’s Psalms, with St. Austin’s Notes, printed several Times. F. le Long, however, does not speak of it in the Article of his Bibliotheca Sacra, relating thereunto. The same Du Pin adds, that he put out St. Austin’s Translation of the Psalms; printed at Paris, 1683. which should be a considerable Work, if it were what this pious Doctor published upon the part of Scripture here mentioned. We are more certain of the other Translations which Fontaine wrote upon the New Testament, as we shall shew in a proper Place. He was a Parisian, and a Layman; he died in 1709, at 77 years old. He addicted himself intirely to the translating Works of Piety; as may be seen in M. Du Pin.
Julian Loriot put out David’s Psalms in French and Latin, with moral Reflections which serve for Explanations, at Paris, 1700, in three Volumes in 12mo. He was a Frenchman, born at Mans, Priest of the Oratory; and died in 1715. This is the only time we shall speak of him.
Another Translation according to the Vulgate, and the different Texts, with literal and grammatical Notes; at Paris, 1705, in 8vo. The Method which the Author pursues, is commodious enough; nor has he succeeded ill in the Design which he proposed, of finding out a clear and coherent Sense of the Psalms. He first of all sets forth the Prophet’s Views, and the Circumstances of Places, Times, 2 and Affairs, which have any relation to the Psalm. Next he explains the Title; then he ranges the Vulgate, the French Translation of it, and the Variations of the Text, in three Columns. The bottom of the Pages is taken up with Notes, which turn generally upon the literal and grammatical Sense of the Text. There is a great appearance in these of Circumspection and Diligence. He affirms nothing which he is not well assured of; as any one may judge by the bare reading of them, if this be done with all the attention which these short Notes seem to deserve.
A French Translation of the Psalms by F. de Carrieres, Priest of the Oratory, at Rheims, 1709, in 12mo. This is one of the shortest and clearest Comments that we have upon the Psalms. It consists only in some Words, which the Author has inserted into the Translation, to make a coherence of the Verses with one another, and render the understanding of them easy. These Words are printed in Italick Letters, that People may read the Version only when they please, and observe whether this Translation be exact. There is likewise a Comment on the Hymns inserted in the Office of the Church, wherein the Author follows the same Method.
Of the proper and literal Sense of the Psalms, at Paris, 1708, in French, in 12mo. In this Interpretation of the Psalms, the Author proposes to make the Prophet speak after the Genius of our Language, without putting any thing into his Mouth which was not in reality spoken by him; to modify the Figures and Expressions of the Text, without ever altering the Sense of them; to set forth the literal Meaning always in a clear manner, not however without intimating others which are not included in it; to make a coherent Discourse of every Psalm, with the natural Connection to be discovered between the Verses which compose them; to give the Thoughts and Sentiments their just extent, without interspersing any thing which has no relation to them; and, lastly, to preserve the Energy and Sublimity, and above all the devout Spirit of the Text. Such were the Views of this new Translator of the Psalms.
Psalterium cum Canticis, versibus prisco more distinctum, argumentis & orationibus vetustis, novâ literali explanatione brevissimâ dilucidatum; studio & cura venerabilis servi Dei, Josephi Mariæ Thomasii, è congregatione Clericorum Regularium, & postmodum S.R.E. Presbyteri Cardinalis; editio 2. ad usum Monachorum Congregationis Helveto-Benedictinæ: præit epistola Dominici Archiepiscopi Ephesini. Typis Monasterii Einsidlensis, anno 1727, in 4to. The Merit and Erudition of Cardinal Thomasi are known to all the World; as well as the Zeal, Eloquence and Learning of M. Dominique Passionei, Archbishop of Ephesus, Apostolical Nuncio to the Swiss Cantons, who procured this new Edition made in the famous Abby of our Lady of the Hermits. This learned Prelate, in his preliminary Epistle addressed to the Abbots and Visitors of the Congregation of Benedictines in Switzerland, recommends, with great Encomiums, the Work and Person of Cardinal Thomasi, and insists much on the Usefulness and Advantages of this Psalter, which he believes very proper to help them to a right understanding of the Psalms; the Study and Meditation whereof, take up a great part of their Lives, who are so much employed in Psalmody and Singing.
M. Thomasi’s Method is, first of all, to give the Title of the Psalm, then a kind of Argument taken from Venerable Bede, Eusebius of Cæsarea, and St. Athanasius; next, he gives us the whole intire Psalm, with the Obelisks and Asterisks, as they stand in some ancient Manuscripts; afterwards we find a Paraphrase of the same Psalm, containing the literal Explanation of it; and, lastly, some devout Prayers taken out of the ancient Liturgies, or old Breviaries, as well printed as in Manuscript: The whole after the Spirit of the Psalter, and agreeable to the several Senses it includes.
At the end of the Psalter we have the ancient Hymns taken out of Scripture, and sung in the Church-Office. The Author gives us them in Latin, according to the Version of the Septuagint, and St. Jerom’s Translation from the Hebrew. He explains them by following the Method which we have been describing above upon the Psalter. The Work is very methodical, clear, and extremely well fitted for the advancement of Piety, and a true understanding of the Psalms. In the Explanation of the Canticles, there are critical Interpretations at the bottom of the Page, which are short, but solid and judicious.
Nova & accurata editio Psalmorum Davidis, una cum Paraphrasi Buchanani Poetæ, &c. Parisiis apud Claudium de Hansy, 1729.
Liber Psalmorum vulgatæ editionis, cum notis; in quibus explicatur titulus, occasio, argumentum cujusdum Psalmi, &c. Accessit Appendix ad Notas; in qua discutiuntur præcipuæ differentiæ quæ occurrunt inter textum Hebræum, & Versiones 70 Interpretum, &c. Parisiis, apud. Nicol. Lotin & Chaubert, 1729.