Fragmenta in Psalmos

 A lover of God is roused toward God both through a house and a vessel dedicated to God. This one thing therefore and only have I sought, for God to dw

 according to the difference of the manner according to what was said again by the Savior, that And there are many mansions with my Father. 15 Ps 34,6

 25 Ps 37,4a He compares his much-suffering and much-afflicted state to a body completely mistreated, such as also in Isaiah the From the feet to the

 favored and extending the good things forever. These three, he says, remain: faith, hope, love. 34 Ps 39,5 In this, he says, is man blessed: in placin

 Especially in Christ we hear of innocence, the purity from all evil, which the creator sought from men who were made for this purpose, so that they mi

 Why speaks of the passion of forgetfulness, but it indicates a voluntary forgetfulness, the lack of concern for man, the one unworthy of care from G

 once for all we boast in you through all time and to your name we give thanks by which we are saved, just as it is also said through Ezekiel, It is no

 of them not a small portion (for many also of those from the Jews have believed), he makes a kind of prelude to the mystagogy concerning these things,

 to the head, and you will be to the tail. Because indeed those who in ancient times became proselytes of the law in order to be reconciled to God, now

 78 Ps 48,4.5 I will take up, he says, a hidden wise word, mixing the riddle with a song. Why did he not say to open the mouth to a parable, but to inc

 man's sin entered into the world, and evil was rooted in the first woman and from her it passes through childbirth to those who are born. This is said

 promise brought these things. 99A Ps 70,19.20 He begins the hymn from the point where it was promised, immediately acting, loudly proclaiming the heig

 For the whole world has also blossomed with the fruit of Christ and a countless multitude of the children of Christ appearing in each city like grass

 111a Ps 73,4a The mention of the places is necessary because of the lawlessness of the people. because there was no cause for indignation against the

 that is, mountains of food. For he called food prey also in Psalm 131, saying, *Blessing I will bless her prey*, which indeed Symmachus in that place

 (not the one who leads it around in a circle) and stretched it out as a tent to dwell in (not to be rolled up as a circle) and Isaiah says that those

 master. For even if the accusations against the servants were just, but there is also a sparing concern for what is one's own when it is inhumanely ra

 The aforementioned vine covered the mountains with its shadow, because it surpassed all height and all power above the earth, and with the extensions

 he says, the reconciliation of the world, but later the acceptance is life from the dead, the perfect good will of God having been shown to men, whene

 my eyes have grown weak from poverty. Symmachus rendered it, My eye has wasted away from affliction. 146 Ps 87,13 Save, therefore, a race made by you,

 which were spoken through the prophet Nathan. But he says that he is exalted by his own mercy and by the fitting zeal for the just one, just as he als

 has happened for other kings who hoped in God, as the promise of God which says, I will be an enemy to your enemies and I will oppose those who oppos

 saying that the many islands, that is, the nations, also rejoice, then, next, that the earth travails and the mountains melt in one place he means th

 170 Ps 101,3 In power, what is said is similar to the prayer of Solomon supplicating concerning the future affliction for the people, so that indeed t

 He says it is a sign of the establishing power of God that the earth, being the heaviest element, has been fixed above the waters and remains unmoved

 is shown by God and by the wonders spoken of at each time but the power of God must be recognized, and not at all an uninterrupted history of events.

 But the end of discipline is the rectification of man towards what is right, in the leadership of the spirit, but in the obedience of the flesh. For t

 having stirred up their previously fair voyage, by which, being crested, they were carried up to a height, and flowing back, were carried down, as is

 202 Ps 110 arg. The hymn is spoken briefly in the present one, and the first sounds of the verses proceed according to the Hebrew through the twenty-t

 a living [sacrifice], truly well-pleasing to God, the multitude of which fills the altar up to the highest point which is joined to the heavenly angel

 our. Therefore, having presented himself as is fitting for one who is humble, he seeks a reward from God, a lawful conduct in life and a life accordin

 The formations now spoken of must be referred to, such as, 'Before I formed you in the womb, I knew you' just as Job also says, 'You formed me from c

 in irritation towards those who plotted against him, just as the plot of Saul did not lead David astray from defending himself as was fitting. 237 Ps

 redeeming the dying through death to which is also consequently added, My soul shall live, and the rest.

 of the most God-fearing, through whom the kingdom of David is restored by the grace of Christ who gave to the twelve apostles to judge Israel, sitting

 brings the greatest preservation of all those things. For from the beginning he gave an abundance of food which he calls Thera, but another interprets

 the clear refutation that such images are not gods. For the image of God is divine wherefore also the divine man is an icon, not he who has been depr

 for the release of Israel, being brought forward to authority, as the things prophesied through Isaiah have it but the blessing will fall to those wh

 with benefits, that is, upon those who have no hope and are without God in the world, whom the apostle has called things that are not. 282 Ps 137,7.

 291 Ps 140,2 If in the morning we understand the life to come, the one in rest and glory

 300 Ps 143,4.5 But all human things are alike, and are indications of a divine operation, fearful, strong, and destructive of men. 301 Ps 144,1 In the

 having power and wisdom that fill him, but a fullness that has come forth from himself, just as Solomon also calls wisdom an offspring and presents wi

A lover of God is roused toward God both through a house and a vessel dedicated to God. This one thing therefore and only have I sought, for God to dwell in a temple, which Hannah does, and to rejoice in the beauty of the building, looking upon it. A house of God, therefore, had not yet been built. When David sang these things, he referred his word to the tabernacle and left it to those able to hear spiritually to elevate the word to the spiritual house.

9 Ps 32,6 In such things is shown the theology of the one God, the trinity

embracing. Then God is spoken of as creator, but the creation is an operation of the Word and of the Spirit; and it is clear that the expressions are human where even a mouth is mentioned from which come word and spirit, but they are understood differently in the case of God according to his non-composite and entirely incorporeal nature, that is, the Word being with God who is, and the Spirit being, the one being an expression of the Father (for this reason being called Word), the other a partaking of the Word as spirit from a mouth. But in speaking of the heavens and the powers of the heavens, he does not divide the creation, assigning the former to the Word and the latter to the Spirit (for the operations of the Trinity are indivisible), but he expresses the same thing in different ways, as in "Jacob went down into Egypt and Israel sojourned in the land of Ham," the entry is not divided as belonging to one Jacob, and the dwelling as belonging to another Israel; for it signifies the same thing in parallel, and we might find this custom in many places. 10 Ps 33,7 He shows himself saying that he became poor, distressed in flight, having escaped this danger by the will of God, as the trick of madness would not otherwise have prevailed except by the will of God.

11 Ps 33,9 He calls 'taste' the experience of things, which was also present to him

then. Therefore, what happened to him through the goodness of God, that he was not abandoned while being pursued by a foreign king but was saved from two most difficult and more powerful enemies, this he presents for the common benefit of all, as something happening not to him alone but that will also happen to others, as many as join themselves to God in hope toward God. In this must be what is blessed, not in anything else, which David says in "Why do you love vanity and seek falsehood? And know that the Lord has made his holy one wonderful." 12 Ps 33,20 He commands to look to the end and to be confident in the deliverance from afflictions, not to be vexed at the beginning itself, whenever affliction happens. For so must the soul be prepared, not as one that will not suffer, but as one that will not be overcome by sufferings.

13 Ps 34,1-3 In complete likeness to a man he forms the discourse about God

just as Isaiah also does, in order to show that what is impossible in himself is possible for God, deeming it right to make war and to be armed with a shield and spear and to block the attacks of the enemies with a wall in between. And this Isaiah also shows in Christ, foreseeing him coming from the punishment of the unjust, and his garment stained with blood from the slaughter of foreigners ("Who is this that comes from Edom, with dyed garments from Bozrah?" and so on), so that it is clear that the things divinely referred to the Father are also of the Son and are fulfilled in the Son. 14 Ps 34,5 To them it falls to become unseen, just as dust driven by the wind, and that they are driven out not by a human hand, because the just suffer this rather from the unjust, but that this happens through angels, as the Lord says that "The holy ones will come forth and will select the unjust from the midst of the just and will separate them." For now the discordant things are mixed together, but then they will be separated

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φιλόθεος καὶ δι' οἴκου καὶ σκεύους ἀνακειμένου θεῷ πρὸς θεὸν ἀνεγείρεται. ἓν οὖν τοῦτο καὶ μόνον ἐζήτησα τὸν θεὸν ναὸν οἰκεῖν, ὅπερ ἡ Ἅννα ποιεῖ, καὶ τῷ κάλλει τῆς οἰκοδομίας ἀγάλλεσθαι πρὸς ταύτην ὁρᾶν. οἶκος μὲν οὖν οὔπω θεοῦ κατεσκεύαστο. ὅτε ταῦτα ᾖδεν ὁ ∆αυίδ, ἀνήγαγε δὲ τὸν λόγον εἰς τὴν σκηνὴν καὶ κατελίμπανεν τοῖς πνευματικῶς ἀκούειν δυναμένοις ἐπὶ τὸν πνευματικὸν οἶκον ἀναβιβάζειν τὸν λόγον.

9 Ps 32,6 Ἐν τοῖς τοιούτοις ἐμφαίνεται ἡ τοῦ ἑνὸς θεοῦ θεολογία τὴν τριάδα

περιλαμβάνουσα. εἶτα θεολογεῖται μὲν ὡς δημιουργὸς ὁ θεός, ἡ δὲ δημιουργία τοῦ λόγου ἐνέργημα καὶ τοῦ πνεύματος· καὶ δῆλον μὲν ὅτι ἀνθρώπιναι μὲν αἱ φωναὶ ὅπου καὶ στόμα εἴρηται ἀφ' οὗ λόγος καὶ πνεῦμα, ἑτέρως δὲ ἐπὶ θεοῦ νοούμεναι κατὰ τὸ ἀσύνθετον καὶ πάντῃ ἀσώματον, τουτέστιν ὢν ὁ λόγος παρὰ τῷ θεῷ ὄντι καὶ ὂν τὸ πνεῦμα, ὁ μὲν ἔκφανσις ὢν τοῦ πατρὸς (κατὰ τοῦτο λόγος ὀνομαζόμενος), τὸ δὲ τοῦ λόγου μετάληψις ὡς πνεῦμα ἐκ στόματος. οὐρανοὺς δὲ εἰπὼν καὶ δυνάμεις οὐρανῶν οὐκ ἐκείνων μὲν τῷ λόγῳ, τούτων δὲ τῷ πνεύματι τὴν δημιουργίαν μερίζει (ἀμέριστα γὰρ τὰ ἐπὶ τῆς τριάδος ἐνεργούμενα), ἀλλὰ διαφόρως φράζει ταὐτόν, ὡς ἐν τῷ Εἰσῆλθεν Ἰακὼβ εἰς Αἴγυπτον καὶ Ἰσραὴλ παρῴκησεν ἐν γῇ Χὰμ οὐ διαιρεῖται εἴσοδος μὲν ὡς ἑτέρῳ τῷ Ἰακώβ, κατοίκησις δὲ ὡς ἑτέρῳ τῷ Ἰσραήλ· ἐκ παραλλήλου γὰρ ταὐτὸν δηλοῖ, καὶ τοῦτο ἐν πολλοῖς τὸ ἔθος εὕροιμεν ἄν. 10 Ps 33,7 Ἑαυτὸν ἐπιδεικνὺς λέγει πτωχεύσαντα, τῇ φυγῇ ἀγωνιάσαντα, τὸν κίνδυνον ἀποφυγόντα τοῦτον βουλήσει θεοῦ, ὡς οὐκ ἄλλως ἰσχύσαντος ἂν τοῦ τῆς μανίας τεχνάσματος εἰ μὴ κατὰ θεοῦ βούλησιν.

11 Ps 33,9 Γεῦσιν λέγει τὴν πείραν τῶν πραγμάτων, ἥτις καὶ αὐτῷ παρῆν

τότε. τὸ οὖν διαγεγονὸς ἐν αὐτῷ κατὰ χρηστότητα θεοῦ, τὸ μὴ περιοφθῆναι διωκόμενον ὑπὸ βασιλέως ἀλλοτρίου ἀλλ' ἐκ δύο χαλεπωτάτων πολεμίων καὶ δυνατωτέρων σωθῆναι, τοῦτο εἰς κοινὸν ἅπασιν προστίθησιν ὡς οὐκ ἐπ' αὐτοῦ μόνου γινόμενον ἀλλὰ καὶ ἐπὶ τῶν ἄλλων ἐσόμενον, ὅσοι τῇ πρὸς θεὸν ἐλπίδι συνάπτουσιν ἑαυτοὺς τῷ θεῷ. ἐν τούτῳ δεῖ εἶναι τὸ μακάριον, οὐκ ἐν ἑτέρῳ τινί, ὅπερ ὁ ∆αυὶδ λέγει ἐν τῷ Ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος; καὶ γνῶτε ὅτι ἐθαυμάστωσεν κύριος τὸν ὅσιον αὐτοῦ. 12 Ps 33,20 Εἰς τὸ τέλος ἀφορᾶν κελεύει καὶ θαρσεῖν τῇ ἐκ τῶν θλίψεων ἀπαλλαγῇ, μὴ τὴν ἀρχὴν αὐτόθεν δυσχεραίνειν, ἐπειδὰν θλίβεσθαι συμβαίνῃ. οὕτω γὰρ δεῖ παρασκεύασθαι τὴν ψυχήν, οὐχ ὡς μὴ πονήσουσαν ἀλλ' ὡς μὴ τῶν πόνων ἡττηθησομένην.

13 Ps 34,1-3 Εἰς ὅλην ὁμοίωσιν ἀνθρώπου τὸν περὶ θεοῦ σχηματίζει λόγον

καθὰ καὶ Ἡσαΐας, ἵνα τὸ ἐν αὐτῷ ἀδύνατον θεῷ δυνατὸν ἐπιδείξῃ πολεμεῖν ἀξιῶν καὶ ὁπλίζεσθαι ἀσπίδι τε καὶ λόγχῃ καὶ τὰς ἐφόδους τῶν πολεμίων ἀποκλείειν τειχίσματι μέσῳ. καὶ τοῦτο δὲ ἐν Χριστῷ δείκνυσιν Ἡσαΐας, ἐκ τιμωρίας τῶν ἀδίκων ἐρχόμενον προορῶν ᾑμαγμένον τε τὸ ἱμάτιον ἐκ τῆς τῶν ἀλλοφύλων σφαγῆς (Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ, ἐρύθημα ἱματίων ἐκ Βοσόρ, καὶ τὰ ἑξῆς;), ὥστε τὰ εἰς πατέρα θεϊκῶς ἀναγόμενα σαφές ἐστιν υἱοῦ τε εἶναι καὶ εἰς υἱὸν πληροῦσθαι. 14 Ps 34,5 Εἰς ἐκείνους τὸ ἀφανεῖς γενέσθαι περιίσταται, ὥσπερ ὁ ἀνέμῳ διωκόμενος χοῦς, ἐξωθεῖσθαι δ' αὐτοὺς οὐκ ἀνθρωπίνῃ χειρὶ ὅτι δίκαιοι τοῦτο μᾶλλον ὑπ' ἀδίκων πάσχουσιν ἀλλὰ δι' ἀγγέλων τοῦτο γίνεσθαι, καθά φησιν ὁ κύριος ὅτι Ἐξελεύσονται οἱ ἅγιοι καὶ ἐκλέξουσιν ἐκ μέσου τῶν δικαίων τοὺς ἀδίκους καὶ ἀφοριοῦσιν αὐτούς. νῦν μὲν γὰρ ἀναμέμικται τὰ ἀσύμφωνα, τότε δὲ διαιρεθήσεται

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