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

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, proclaiming a good word concerning the arrival of the king who oversees the works of the just for his inspection and, as it were, for a hearing, being brought up by them, and to these he renders the divine fulfillment, because a fulfiller has come for those things not truly fulfilled among men, lawful through divine purity and through a sanctifying participation from him. He indicates that he will say many things and quickly, likening that which declares these things to the pen of a most swift scribe. 67 Ps 44,3ab Isaiah foresees his outward form as lacking beyond the sons of men, prophesying the dishonor according to the flesh, but David interprets the divine beauty, which is also itself declared in Isaiah through the "you shall see the king with glory." And this is indicative of the ineffable glory and of the invisible beauty, but he foretells the manifestation of beauty happening through both words and works, saying that grace has been poured out on his lips, just as it is also declared in the Gospels that all marveled at the words of grace proceeding from his mouth. 68 Ps 44,8bc Therefore, as in a pure receptacle, he says, the divine myrrh is anointed by nature and not by participation, being joined through kinship (not given by grace as also to your companions), and he addresses Christ as God, but he says his God is the one anointing, not denying the human constitution and the relation of the Word to the flesh according to which there is also an anointing of the Spirit, the flesh having been sanctified beforehand and being sanctified upon by the Spirit who was both present from the beginning and who came again. For from the beginning "a Holy Spirit shall come upon you, and the power of the Most High will overshadow you;" and again "Jesus of Nazareth, whom God anointed with the Holy Spirit and with power." But if it is not said that the Spirit is joined to the natural beauty through kinship, this anointing would be said to be on account of discipline. And where can anyone show the discipline? And what toil of learning was there in Christ, so that sanctification might be a reward for toils? And that to the diligent learning the spirit of wisdom might come, and to the battle against pleasures the steadfast and mighty be sealed through the spirit? It is clear then that the matter of the anointing is spoken of as following by nature and not as being given in return for toil, and not as a reward to a man was the Spirit given (and yet this too is possible; for God gives the Spirit by grace and not as a wage) but as to one who is at once God and man, his own was manifested from him and unto him, just as we men, bringing what is our own to God, say, "For this reason I will confess you among the nations, O Lord." And by mentioning the companions, he showed at the same time also the reason for the anointing; for in order that the anointing according to participation might advance, for this reason also he came according to participation. Since, as far as the Lord is concerned, there was no need of anointing, he being holy by his own nature and having become holy and having implanted holiness innate in the body and in this way perfecting the human form to its maturity, but since this was not in us nor was that which is holy by nature possible in men, but there is need of a gift and of heavenly grace, for this reason the Spirit was upon Christ, so that he might show it to us, being led from him to the participation of the Spirit through the kinship according to the body. 69 Ps 44,12a The apostasy of the wicked nations shows the bride to be beautiful and desirable to the king. For this is our good, and by this we are adorned and by this we are made kin to God, and so we became very zealous for God as to speak according to his desire, such things as one in love would say about the beauty of the beloved. 70 Ps 44,15 The bride is near the king, but virgins are near her and are her attendants and through her are made kin to the king and as attendants, young maidens accompanying a bride. To her, according to the Song of Solomon, the synagogues of the Jews would be most fittingly, being second and following, according to "The first shall be last and the last first," and "The proselyte in you shall be"

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ἐκείνων οὐχὶ μικρὰν μερίδα (πολλοὶ γὰρ καὶ οἱ ἐξ Ἰουδαίων πεπιστευκότες), προοίμιόν τι τῆς περὶ τούτων μυσταγωγίας ποιεῖται, λόγον ἀγαθὸν ἐπαγγελλόμενος περὶ τῆς τοῦ βασιλέως ἐπιδημίας ἐφορῶντος τὰ τῶν δικαίων ἔργα εἰς τὴν ἐποπτείαν αὐτοῦ καὶ οἷον ἀκρόασιν ὑπ' αὐτῶν ἀναγόμενα καὶ τούτοις ἀποδιδόντος τὴν θείαν πλήρωσιν, ὅτι πληρωτὴς ἥκει τῶν μὴ πληρουμένων ἀληθῶς ἐν ἀνθρώποις, νόμιμον τῇ θείᾳ καθαρότητι καὶ παρ' αὐτοῦ ἁγιαστικῇ μεταλήψει. πολλά τε καὶ ταχέως ἐρεῖν ὑποφαίνει, καλάμῳ γραμματέως ὀξυτάτου τὴν ταῦτα δηλοῦσαν ὁμοιῶν. 67 Ps 44,3ab Ὁ μὲν Ἡσαΐας τὸ ἔξωθεν αὐτοῦ εἶδος προορᾷ ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων τὴν κατὰ σάρκα προφητεύων ἀδοξίαν, ὁ δὲ ∆αυὶδ τὸ θεϊκὸν ἑρμηνεύει κάλλος, ὅπερ καὶ αὐτὸ παρὰ Ἡσαΐᾳ δεδήλωται διὰ τοῦ βασιλέα μετὰ δόξης ὄψεσθαι. καὶ τοῦτο μὲν τῆς ἀπορρήτου δόξης δηλωτικὸν καὶ κάλλους τοῦ ἀοράτου, τὴν δὲ τοῦ κάλλους ἔκφανσιν διά τε λόγων καὶ ἔργων γινομένην προαγορεύει, χάριν ἐν χείλεσιν αὐτοῦ φάσκων ἐκκεχύσθαι, καθὰ καὶ ἐν τοῖς Εὐαγγελίοις δηλοῦται πάντας θαυμάζειν ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις διὰ στόματος αὐτοῦ. 68 Ps 44,8bc Ὡς οὖν ἐν καθαρῷ, φησίν, δεκτηρίῳ τὸ θεῖον ἐπικέχρισται μύρον φύσει καὶ οὐ μετοχῇ διὰ τὴν οἰκειότητα συναπτόμενον (οὐ χάριτι δεδόμενον ὥσπερ καὶ τοῖς μετόχοις σου), καὶ θεὸν μὲν προσφωνεῖ τὸν Χριστόν, θεὸν δὲ αὐτοῦ λέγει τὸν χρίοντα, οὐκ ἀναιρῶν τὴν ἀνθρωπίνην σύστασιν καὶ τὴν πρὸς σάρκα σχέσιν τοῦ λόγου καθ' ἣν καὶ πνεύματος χρῖσις, προηγιασμένης τε καὶ ἐφηγιασμένης τῆς σαρκὸς διὰ τοῦ καὶ ἀπ' ἀρχῆς παρόντος πνεύματος καὶ πάλιν παραγενομένου. καὶ γὰρ ἐξ ἀρχῆς Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· καὶ πάλιν Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ ὃς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει. εἰ δὲ μὴ ὡς φυσικῷ κάλλει συναπτομένου τοῦ πνεύματος κατ' οἰκειότητα εἴρηται, τοῦτο δι' ἄσκησιν ἂν ἡ χρῖσις λέγοιτο. καὶ ποῦ τὴν ἄσκησιν ἔχει τις ἐπιδεῖξαι; τίς δὲ μαθήσεως πόνος παρὰ Χριστῷ, ἵνα καὶ πόνων ἀντίδοσις ᾖ ἁγιασμός; καὶ τῇ μὲν φιλοπόνῳ μαθήσει τὸ τῆς σοφίας ἐπιγένηται πνεῦμα, τῇ δὲ πρὸς τὰ ἡδέα μάχῃ τὸ καρτερὸν καὶ δυνατὸν διὰ πνεύματος ἐπισφραγισθῇ; δῆλον ἄρα ὅτι ὡς ἑπόμενον φύσει καὶ οὐχ ὡς ἀντιδεδομένον πόνῳ τὸ τῆς χρίσεως εἴρηται καὶ οὐχ ὡς ἀνθρώπῳ μισθὸς τὸ πνεῦμα ἐδίδοτο (καίτοι καὶ τοῦτο δυνατόν· χάριτι γὰρ καὶ οὐ μισθῷ τὸ πνεῦμα δίδωσιν ὁ θεός) ἀλλ' ὡς θεῷ ἅμα καὶ ἀνθρώπῳ τὸ οἰκεῖον παρ' αὐτοῦ τε καὶ εἰς αὐτὸν ἐξεφαίνετο, καθάπερ θεῷ ἄνθρωποι τὸ οἰκεῖον προσάγοντες λέγομεν ∆ιὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, κύριε. Τοὺς δὲ μετόχους εἰπὼν ἔδειξεν ἅμα καὶ τῆς χρίσεως τὴν πρόφασιν· ἵνα γὰρ ἡ κατὰ μετουσίαν προχωρήσῃ χρῖσις, διὰ τοῦτο καὶ ἡ κατὰ μετουσίαν προσελήλυθεν. ἐπεὶ ὅσον γε ἐπὶ τῷ κυρίῳ χρίσεως οὐκ ἔδει αὐτοφυῶς ἁγίῳ ὄντι καὶ ἁγίῳ γενομένῳ καὶ τὴν ἁγιότητα τῷ σώματι ἔμφυτον ἐντεθηκότι καὶ ταύτῃ τὸ ἀνθρώπειον εἶδος πρὸς τὴν ἡλικίαν τελειοῦντι, ἀλλ' ἐπεὶ τοῦτο οὐκ ἦν ἐν ἡμῖν οὐδὲ δυνατὸν ἐν ἀνθρώποις τὸ ἐκ φύσεως ἅγιον, δωρεᾶς δὲ δεῖ καὶ χάριτος οὐρανίου, διὰ τοῦτο ἐπὶ Χριστὸν τὸ πνεῦμα, ἵνα εἰς ἡμᾶς ἐξ αὐτοῦ πρὸς τὴν μετοχὴν τοῦ πνεύματος ἀγομένους δείξῃ διὰ τῆς κατὰ σῶμα συγγενείας. 69 Ps 44,12a Ἡ τῶν πονηρῶν ἀπόστασις ἐθνῶν καλὴν ἀποδείκνυσι τὴν νύμφην καὶ ἐπιθυμητὴν τῷ βασιλεῖ. τοῦτο γὰρ ἡμῶν τὸ καλὸν καὶ τούτῳ καλλωπιζόμεθα καὶ τούτῳ πρὸς θεὸν οἰκειούμεθα, καὶ οὕτω σφόδρα θεῷ περισπούδαστοι γενόμεθα ὡς κατ' ἐπιθυμίαν αὐτοῦ λέγειν, ὁποῖα ἂν ἐρῶν τις περὶ τοῦ κάλλους λέγοι τῶν ἐρωμένων. 70 Ps 44,15 Ἡ μὲν νύμφη πλησίον τοῦ βασιλέως, παρθένοι δὲ ταύτης πλησίον καὶ ταύτης ἀκόλουθοι καὶ διὰ ταύτης οἰκειούμεναι τῷ βασιλεῖ καὶ ὡς ἐπὶ νύμφης ἄβραι συνακολουθοῦσαι νεάνιδες. ταύτῃ κατὰ τὸ Σολομώντειον ᾄσμα καὶ προσφυέστατα εἶεν ἂν αἱ Ἰουδαίων συναγωγαί, δεύτεραι οὖσαι καὶ ἑπόμεναι κατὰ τὸ Ἔσονται οἱ πρῶτοι ἔσχατοι καὶ οἱ ἔσχατοι πρῶτοι, καὶ τὸ Ὁ προσήλυτος ἐν σοὶ ἔσται

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