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

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 more properly of the mother, although the sin also extends from the father, because seminally we are from a father, but we are brought to term completely from mothers and come forth into the light through childbirth. 91 Ps 50,8a We, he says, were rooted in iniquities and are born in sins, but what is truly good and in no way perverted pleases you. How then is it possible for men to be glorified before such a judge and not bear away shame, being condemned? 92 Ps 50,8b.9 From the pre-existing grace to him he asks that there now be mercy. For to the beginnings from himself God adds what follows for the sake of his own purpose and firmness, even if the things from us are not entirely worthy, just as also on account of the covenant with Abraham he pities the race from him that suffers evil, adding to the beginning what follows and preserving the firmness of the promise above the equality of authority. Since therefore he knows he has obtained wisdom from God and been honored by it so as to understand even hidden things about which he prayed, "Uncover my eyes, and I will understand your wonders from your law," for this reason he gives thanks for the gift of wisdom, but he asks to remove the subsequent stain that has been added to him, and this by grace. 93 Ps 50,10 The savior said that Abraham, anticipating his day, rejoiced beforehand and when it came, saw it and was glad, saying, "Abraham your father rejoiced that he might see my day, and he saw it and was glad"; but David speaks of hearing instead of sight, saying he will hear in Hades the cause of great joy, that of the presence signified to him by the spirit, and he will rejoice in Hades in the spirit, but his bones within the tombs, having been humbled by sin and by death, will also rejoice with him, when the body that is the cause of the resurrection is buried with them.

94a Ps 70,7 Sin is weak and a cause of weakness, but righteousness is strong

and its protector is God; such also is the expectation of God, and especially the continuous one; and just as from the first generation, understood as not having existed without God, but standing against the opposition of painful things it is rather exercised. 95a Ps 70,9 Since in the youthful time of my life I considered your help, not the body's might, to be strength, for this reason let this strength remain with me even as my youth ceases and when human strength has completely passed away, let the power that is from you be present, such as was with David himself in his old age. For when he was young his son rose up against him, but when he was old, no one did; but already grown cold from old age and lying inactive on his bed he ruled Israel and commanded the nation. [... he ruled Israel and appointed Solomon as his successor, having cast out Adonijah who had attempted to become king against his will.] 96a Ps 70,10.11 These things would be fitting for the time of Absalom's rebellion, concerning which those things were also said through the 3rd Psalm: "Many say to my soul, 'There is no salvation for him in his God.'" And in fellowship with the righteous the Lord also suffered such an uprising of enemies, who said, "Let him deliver him, since he delights in him," and who thought he had been abandoned who was suffering according to the Father's will. Let the wicked therefore, he says, fail in their purpose, and let the matter appear to be according to my hope, not according to their assumption. 97A Ps 70,12 For do not be far from me, but hasten the help and turn their boasting into shame, so that for me the things of hope may increase further and the things of your hymns. 98a Ps 70,15 But Symmachus has "I do not know how to recount." For since he promised to declare the righteousness of God and the salvation that came to him, but it is greater than according to man the

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ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ ἐρρίζωται τὸ κακὸν ἐν τῇ πρώτῃ γυναικὶ καὶ ἐξ ἐκείνης διὰ τῶν τοκετῶν ἐπὶ τὰ τικτόμενα διαβαίνει. οἰκειότερον δὲ ἐπὶ τῆς μητρὸς τοῦτο λέγεται, καίτοι καὶ ἀπὸ τοῦ πατρὸς διηκούσης τῆς ἁμαρτίας, ὅτι σπερματικῶς μὲν ἐκ πατρός, ἐντελῶς δὲ ἐκ μητέρων ἐσμὲν ἀποκυούμενοι καὶ διὰ τῶν τοκετῶν εἰς φῶς προϊόντες. 91 Ps 50,8a Ἡμεῖς μέν, φησίν, ἐν ἀνομίαις ἐρριζώθημεν καὶ ἐν ἁμαρτίαις γεννώμεθα, σοὶ δὲ ἀρέσκει τὸ ἀληθῶς καλὸν καὶ μηδαμῶς παρατετραμμένον. πῶς οὖν ἔστιν ἀνθρώπους παρὰ τῷ τοιούτῳ κριτῇ δοξασθῆναι ἀλλ' οὐκ αἰσχύνην ἀπενέγκασθαι κατακρινομένους; 92 Ps 50,8b.9 Ἐκ τῆς προϋπαρξάσης εἰς αὐτὸν χάριτος ἀξιοῖ καὶ τὴν νῦν γενέσθαι φείδω. ταῖς γὰρ ἀρχαῖς ταῖς παρ' ἑαυτοῦ θεὸς ἐπάγει τὰ ἐφεξῆς ἕνεκα τῆς ἰδίας προθέσεως καὶ βεβαιότητος, εἰ καὶ τὰ παρ' ἡμῶν μὴ παντάπασιν ἄξια εἴη, ὥσπερ καὶ τῆς διαθήκης ἕνεκα τῆς πρὸς Ἀβραὰμ οἰκτείρει τὸ ἐξ αὐτοῦ γένος κακούμενον, τῇ ἀρχῇ τὰ ἐφεξῆς ἐπιφέρων καὶ τὸ τῆς ἐπαγγελίας βέβαιον ὑπὲρ τὸ τῆς ἐξουσίας ἴσον φυλάττων. ἐπεὶ τοίνυν σοφίας οἶδεν παρὰ θεοῦ τετυχηκὼς καὶ ταύτῃ τετιμημένος ὡς καὶ τὰ κεκρυμμένα συνιέναι περὶ ὧν ηὔχεται Ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου, διὰ τοῦτο χάριτας μὲν ὁμολογεῖ τῇ τῆς σοφίας δωρεᾷ, ἀξιοῖ δὲ τὸν ἐπιγεγονότα ῥύπον ἀφελεῖν αὐτοῦ προστιθέντα, καὶ τοῦτο τῇ χάριτι. 93 Ps 50,10 Ὁ μὲν σωτὴρ τὸν Ἀβραὰμ ἔφη προσδοκῶντά τε τὴν ἡμέραν αὐτοῦ προ ηγαλλιᾶσθαι καὶ παραγενομένης αὐτῆς ἰδεῖν καὶ χαίρειν Ἀβραάμ, λέγων, ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη· ὁ δὲ ∆αυὶδ ἀντὶ τῆς ὄψεως ἀκοὴν λέγει, ἀκούσεσθαι λέγων ἐν ᾅδου τὴν αἰτίαν εὐφροσύνης μεγάλης τὴν τῆς παρουσίας ὑπὸ τοῦ πνεύματος αὐτῷ σημαινομένην καὶ εὐφρανθήσεσθαι μὲν ἐν ᾅδου τῷ πνεύματι, συναγάλλεσθαι δὲ αὐτοῦ καὶ τὰ εἴσω μνημάτων ὀστέα τῇ ἁμαρτίᾳ καὶ τῷ θανάτῳ τεταπεινωμένα, συνταφέντος αὐτοῖς τοῦ τῆς ἀναστάσεως αἰτίου σώματος.

94a Ps 70,7 Ἀσθενὲς ἡ ἁμαρτία καὶ ἀσθενείας αἴτιον, ἰσχυρὸν δὲ δικαιοσύνη

καὶ ὁ ταύτης προστάτης θεός· τοιαύτη καὶ ἡ θεοῦ προσδοκία καὶ μάλιστα ἡ διηνεκής· καὶ ὥσπερ ἐκ πρώτης γενέσεως νοουμένης ὡς οὐκ ἂν ὑπῆρξεν ἄνευ θεοῦ, ἀνθισταμένη δὲ πρὸς λυπηρῶν ἐναντιότητα μᾶλλον γυμνάζεται. 95a Ps 70,9 Ἐπείπερ ἐν τῷ νέῳ τῆς ἡλικίας καιρῷ τὴν σὴν βοήθειαν, οὐ τὴν σώματος ῥώμην, ἰσχὺν ὑπέλαβον, διὰ τοῦτό μοι καὶ ληγούσης τῆς νεότητος ἡ ἰσχὺς αὕτη παραμεινάτω καὶ παρελθούσης παντάπασι τῆς ἀνθρωπίνης ἰσχύος τὸ παρὰ σοὶ δυνατὸν παρέστω, οἷόν τι τῷ ∆αυὶδ ὑπῆρξεν αὐτῷ κατὰ τὸ γῆρας. νέῳ μὲν γὰρ ὁ υἱὸς ἐπανέστη, πρεσβύτῃ δὲ οὐδείς· ἀλλ' ἐψυγμένος τε ἤδη ὑπὸ τοῦ γήρως καὶ ἄπρακτος ἐπ' εὐνῆς κείμενος ἦρχε τοῦ Ἰσραὴλ καὶ ἐπέταττε τῷ ἔθνει. [... ἦρχε τοῦ Ἰσραὴλ καὶ καθίστη διάδοχον Σολομῶνα τὸν παρὰ γνώμην αὐτοῦ πειραθέντα βασιλεύειν ἐκβαλὼν Ἀδωνίαν.] 96a Ps 70,10.11 Ἁρμόζοι ἂν εἰς τὸν καιρὸν ταῦτα τὸν τῆς ἐπαναστάσεως Ἀβεσαλὼμ εἰς ὃν κἀκεῖνα εἴρηται διὰ τοῦ Γ ψαλμοῦ· Πολλοὶ λέγουσι τῇ ψυχῇ μου Οὐκ ἔστι σωτηρία αὐτῷ ἐν τῷ θεῷ αὐτοῦ. κοινωνίᾳ δὲ τῇ περὶ τοὺς δικαίους καὶ ὁ κύριος πέπονθε τὴν τοιαύτην τῶν ἐχθρῶν ἐπανάστασιν λεγόντων Ῥυσάσθω αὐτὸν ὅτι θέλει αὐτόν, καὶ οἰομένων ἐγκαταλελεῖφθαι τὸν κατὰ βουλὴν πάσχοντα τὴν πατρός. Σφαλήτωσαν οὖν, φησίν, τῆς προαιρέσεως οἱ πονηροί, καὶ κατ' ἐλπίδα τὴν ἐμὴν μὴ καθ' ὑπόληψιν τὴν ἐκείνων ἔχον φαινέσθω τὸ πρᾶγμα. 97A Ps 70,12 Μὴ γάρ μοι γένῃ μακράν, ἀλλ' ἐπίσπευσον τὴν βοήθειαν καὶ μετάβαλε τὸ καύχημα τὸ ἐκείνων εἰς αἰσχύνην, ἵν' ἐπὶ πλεῖον ἐμοὶ τὰ τῆς ἐλπίδος αὔξηται καὶ τὰ τῶν ὕμνων τῶν σῶν. 98a Ps 70,15 Ὁ δὲ Σύμμαχος Οὐκ οἶδα ἐξαριθμῆσαι. ἐπειδὴ γὰρ ὑπέσχετο διηγεῖσθαι τὴν τοῦ θεοῦ δικαιοσύνην καὶ τὴν εἰς αὐτὸν γεγενημένην σωτηρίαν, μεῖζον δὲ ἢ κατὰ ἄνθρωπον ἡ

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