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

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 they themselves lead the assembly toward God, and this is yet clear from what follows. 71 Ps 44,16b.17 For this queen is an attendant of Christ and enters with him into the holy temple, but she gives the inheritance of the world and the kingdom promised to Abraham to those from him according to physical descent, with the king willing and the queen consenting. Therefore, those whom he said were maidens to be fathers, he now calls sons, having taken the rank of sons and as sons deemed worthy of an inheritance from a mother.

72 Ps 45,6 He says the city will be indestructible, so that God will be in it, of the

but at early dawn when the present night ceases. For it is night, as long as the darkness has not yet been completely removed nor every authority and power abolished, but warring attempts still move against the just. 73 Ps 45,11 Nor when, he says, you were given over to the gentiles, abandoned by God, were you given over in vain, but so that you might know the power of God who has acquired all the gentiles for your reproof and instead of one country has acquired every country under his own veneration, because in the same transgression, according to the apostle, salvation came to the gentiles so as to make them jealous.

74 Ps 46 arg The psalm before this is for Israel, but this one is for the gentiles ascending together to Jerusalem and being joined to those of the race of Abraham. Therefore it proclaims joy to the gentiles and shouts of victory and cries of praise because of the epiphany of the Lord from on high that will happen with great fear, because he will rule the earth according to the vision of Daniel, handing over the kingdom to his saints, just as one of the successors of the apostles has also said that *It will be seen by the king of the world in Jesus,* not as him taking this kingdom for glory for himself, but for his own who through the chosen bride, the queen, are established in the kingdom, as it was said before in David, *You will make them rulers over all the earth*. 75 Ps 46,4.5 You have appointed us a kingdom, he says, over all nations. And he gave back to us the inheritance from our fathers, the Israelite land which is precious in his sight. And the prophets and apostles from Israel call the Israelite land their own inheritance, being given back to them according to lineage, just as the Lord himself was not outside the succession of carnal lineage. And they say that land was beloved, not because it can be different from another in God's sight, for whom nothing is precious nor beautiful nor more precious or more beautiful, but because he loved the inhabitants who were the first-fruits of piety in the world, and he preserves his love for them and for the land which he inhabited, having nothing that ceases but all things eternal. 76 Ps 46,9 Without separation he signifies the divinity in the Son. For this is surely the one who ascends, this is the one who reigns, this is the one who is seated on a heavenly throne, who was also seated on earth before the ascension, gathering around himself both the rulers of the gentiles and all the best of humanity and exalting them to heavenly glory.

77 Ps 47,11c.12 This is your righteousness, he says, which has no partiality; and Peter says, perceiving the calling of the gentiles, *Truly I understand that God is not a respecter of persons*. And wise Israel, seeing the gentiles brought in and understanding the mercy, will not be envious, but will rejoice in the judgment of God, just as Peter and the apostles did then.

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εἰς κεφαλήν, καὶ σὺ ἔσῃ εἰς οὐράν. ὅτι δὴ οἱ τὸ παλαιὸν ἐπήλυδες νόμου γενόμενοι πρὸς τὸ οἰκειοῦσθαι θεῷ νῦν αὐτοὶ τῆς πρὸς θεὸν συνόδου κατάρχουσιν, δῆλον δὲ τοῦτο ἔτι ἐκ τῶν ἐπιφερομένων. 71 Ps 44,16b.17 Αὕτη μὲν γὰρ ἡ βασιλὶς παραστάτις ἐστὶ Χριστοῦ καὶ εἰς τὸν ἅγιον αὐτῷ συνεισέρχεται ναόν, τὴν δὲ κόσμου κληρονομίαν καὶ βασιλείαν τὴν ἐπαγγελθεῖσαν τῷ Ἀβραὰμ ἀποδίδωσι τοῖς ἐξ ἐκείνου κατὰ γένος σωματικόν, τοῦ βασιλέως τοῦ βουλομένου καὶ τῆς βασιλίδος ἐπινευούσης. οὐκοῦν ἃς εἶπεν νεάνιδας πατέρας εἶναι, νῦν υἱοὺς λέγει τάξιν υἱῶν εἰληφότας καὶ ὡς υἱοὺς παρὰ μητρὸς κληρονομίας ἀξιουμένους.

72 Ps 45,6 Ἀκαθαίρετον ἔσεσθαί φησι τὴν πόλιν, ὥστε ἔσται θεὸς ἐν αὐτῇ, τοῦ

δὲ περιόρθρου παυομένης τῆς παρούσης νυκτός. ἔστι γὰρ νύξ, ἔως οὔπω τὸ σκότος ἀνῄρηται πάντῃ οὐδὲ κατήργηται πᾶσα ἐξουσία καὶ δύναμις ἀλλ' ἔτι πολεμῶν ἐγχειρήσεις κατὰ δικαίων κινοῦσιν. 73 Ps 45,11 Οὐδ' ὅτε, φησίν, ἐξεδόθητε τοῖς ἔθνεσιν ἐαθέντες ὑπὸ θεοῦ, μάτην ἐξεδόθητε, ἀλλ' ἵνα γνῶτε τοῦ θεοῦ τὸ δυνατὸν τὰ ἔθνη πάντα προσ κτησαμένου πρὸς τὸν ὑμέτερον ἔλεγχον καὶ ἀντὶ μιᾶς χώρας πᾶσαν χώραν ὑπὸ τῷ σεβασμῷ τῷ ἑαυτοῦ κτησαμένου, ὅτι ἐν τῷ αὐτῷ παραπτώματι κατὰ τὸν ἀπόστολον ἡ σωτηρία τοῖς ἔθνεσιν εἰς τὸ παραζηλῶσαι αὐτούς.

74 Ps 46 arg Εἰς τὸν Ἰσραὴλ ὁ πρὸ τούτου ψαλμός, οὗτος δὲ εἰς τὰ ἔθνη

συναναβαίνοντα εἰς τὴν Ἱερουσαλὴμ καὶ συναπτόμενα τοῖς ἐκ γένους Ἀβραάμ. χαρὰν οὖν τοῖς ἔθνεσι προαγγέλλει καὶ κρότους ἐπινικίους καὶ ἀλαλαγμοὺς ὑμνητικοὺς δι' ἐπιφάνειαν κυρίου τὴν ἐξ ὕψους τὴν σὺν φόβῳ μεγάλῳ γενησομένην, ὅτι κρατήσει τῆς γῆς κατὰ τὴν ὀπτασίαν τοῦ ∆ανιὴλ παραδιδοὺς τοῖς ἁγίοις αὐτοῦ τὴν βασιλείαν, καθὰ καὶ τῶν διαδόχων τις τῶν ἀποστόλων εἴρηκεν ὅτι Ὀφθήσεται τῷ βασιλεῖ τοῦ κόσμου ἐν τῷ Ἰησοῦ οὐκ αὐτοῦ βασιλείαν τινὰ ταύτην εἰς δόξαν προσλαμβάνοντος εἰς ἑαυτὸν ἀλλ' εἰς τοὺς ἰδίους τοὺς διὰ τῆς ἐκλεκτῆς νύμφης τῆς βασιλίδος εἰς τὴν βασιλείαν καθισταμένους, ὡς ἐν τῷ ∆αυὶδ προείρηται Καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. 75 Ps 46,4.5 Βασιλείας, φησίν, ἀπέδειξας ἡμᾶς πάντων ἐθνῶν. καὶ τὸν κλῆρον ἀπέδωκεν ἡμῖν τὸν ἐκ πατέρων ἡμέτερον τὴν Ἰσραηλιτικὴν χώραν τὴν παρ' αὐτῷ τιμίαν. ἰδίαν δὲ κληρονομίαν λέγουσι τὴν Ἰσραηλιτικὴν χώραν οἱ ἐξ Ἰσραὴλ προφῆται καὶ ἀπόστολοι καὶ κατὰ γένος αὐτοῖς ἀποδιδομένην, ὥσπερ καὶ αὐτὸς ὁ κύριος οὐκ ἔξω τῆς τοῦ σαρκικοῦ γένους διαδοχῆς ἦν. ἠγαπημένην δὲ τὴν γῆν ἐκείνην φασίν, οὐχ ὅτι παρὰ θεῷ διαλλάττειν ἑτέρας δύναται ᾧ μηδὲν τίμιον μηδὲ καλὸν μηδὲ τιμιώτερον ἢ κάλλιον, ἀλλ' ὅτι τοὺς οἰκήτορας ἠγάπησεν ἀπαρχὴν εὐσεβείας ὄντας ἐν κόσμῳ καὶ τὴν ἀγάπην φυλάττει πρὸς αὐτοὺς καὶ πρὸς ἣν ᾤκησε γῆν οὐδὲν παυόμενον ἔχων ἀλλ' αἰώνια πάντα. 76 Ps 46,9 Ἀδιαστόλως ἐν τῷ υἱῷ σημαίνει τὴν θεότητα. οὗτος γὰρ δήπουθεν ὁ ἀναβαίνων, οὗτος ὁ βασιλεύων, οὗτος ὁ καθήμενος ἐν οὐρανίῳ θρόνῳ, καθεσθεὶς δὲ καὶ ἐπὶ γῆς πρὸ τῆς ἀναβάσεως συναθροίζων περὶ ἑαυτὸν καὶ τοὺς ἐθνῶν ἡγεμόνας καὶ πᾶν τὸ κράτιστον ἐξ ἀνθρώπων καὶ ὑψοῦν εἰς δόξαν οὐράνιον.

77 Ps 47,11c.12 Αὕτη δικαιοσύνη σου, φησίν, οὐκ ἔχουσα προσωποληψίαν· καὶ

ὁ Πέτρος λέγει τῆς ἐθνῶν αἰσθανόμενος κλήσεως Ἐπ' ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήπτης ὁ θεός. προσαχθέντα δὲ ἰδὼν τὰ ἔθνη καὶ τὸν ἔλεον συνιεὶς ὁ σοφὸς Ἰσραὴλ οὐ φθονήσει, ἀλλ' εὐφρανθήσεται τῷ θεοῦ κρίματι, ὥσπερ ὁ Πέτρος καὶ οἱ ἀπόστολοι τότε.

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