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

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 said *provisions*. And in *He gave food to those who fear him* in Psalm 110, Aquila and Symmachus said *prey*. Therefore, the mountains of the land flowing with milk and honey he calls mountains of prey and of food, from which he says God will be seen manifest and beyond magnitude. and then the arrogant suffered the aforesaid things, not even finding their hands to do anything, as if being overcome by slumber. For you struck them with amazement, defending your people and the places consecrated to you, so as to fit *A horse is a vain thing for safety*, and *Some in chariots and horses, but we will call upon the name of the Lord our God; they were entangled and fell, but we have risen and been set upright*. The same thing as the entanglement and the fall is here indicated through the drowsiness and stupor. 119a Ps 75,11 But Symmachus translated thus: *For the wrath of man shall confess to you, a remnant of wrath being girded*. Since indeed the irascible man, acting all things angrily and toward wrath, not toward justice, is subject to confession and changes of mind concerning the things in which he sins. For wrath is prone to sin, daring even to murder, so that the reasoning left in the soul after it brings on strong repentances, enveloping the whole soul for the things not rightly done and said through wrath.

120a Ps 76 arg. From the preceding one up to the 82nd, the difficult and the painful

the account recounts concerning the people and so relates the following things to brighter matters. And he says in the present psalm that there was a long time in which the nation was disdained, sufficient to take away also the hope of help from God, unless one, remembering the former things, might be strengthened in the hope of future good things. 121A Ps 76,2.3 So indeed even in the 72nd, having spoken well piously beforehand, he thus introduces weak reasonings coming upon men in longer afflictions. And now for he first gives thanks to the God who received his supplications, recounting his persistent prayer and the stretching out of his hands through whole nights. 122a Ps 76,17-19 Of your power, he says, appearing, the whole was moved, and the waters were in travail with fear, and a tumultuous struggle held the abysses. And from above waters were sent forth from clouds, and clouds ran through the air with a great sound, and arrows from heaven were brought down; and sounds of thunder occurred throughout the aerial circle of the running clouds, and lightnings illuminated the world and stirred up an earthquake in the land. And these things are indicative of the fearful wonders that appeared both in Egypt and in the wilderness and in Judea. Since Egypt also was struck by hail brought down with fire, and the waters of the Red Sea yielded as if contracting with some fear. And thunders broke forth in the air and hailstones were brought down also against the Canaanites in the war against the Jews. And it is manifest that lightnings also flashed forth. And as for saying the thunder sounded in a wheel, another says when *He bound the axles of the chariots and brought them down into the sea with their leaders*. 123a Ps 76,19 He suggests to us an aerial circle, in which the stars are whirled about just as oxen circle a threshing floor. For it is not possible to find a spherical heaven according to the Greek account in the divine oracles, so that we might conceive of a wheel-like circuit above and below the earth. For the divine scriptures present water under the earth, not heaven, and waters above heaven lying like a limit. For he says, *Stretching out the heaven like a curtain, who covers his upper chambers with waters*. And the sun is said to run from one end to the other, from east to west, and not the least part of it runs back from the west during the day; and *He who established*, he says, *heaven*

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τουτέστιν ὄρη τροφῆς. τὴν γὰρ τροφὴν θήραν καὶ ἐν τῷ ΡΛΑ κέκληκε λέγων Τὴν θήραν αὐτῆς εὐλογῶν εὐλογήσω, ὃ δὴ Σίτησιν ἐν ἐκείνῳ Σύμμαχος εἴρηκεν. ἐν δὲ τῷ Τροφὴν ἔδωκε τοῖς φοβουμένοις αὐτὸν ἐν ΡΙ θήραν Ἀκύλας ἔφη καὶ Σύμμαχος. τὰ οὖν ὄρη τῆς γῆς τῆς ῥεούσης γάλα καὶ μέλι θήρας καὶ τροφῆς ὄρη καλεῖ ἐξ ὧν ἐπιφανῆ καὶ ὑπὲρ μεγέθη τὸν θεὸν ὀφθήσεσθαί φησιν. καὶ τότε τοὺς ὑπερηφάνους παθεῖν τὰ προκείμενα μηδὲ εἰς τὸ ποιεῖν τι τὰς χεῖρας εὑρήσοντας οἱονεὶ νυσταγμῷ καταφερομένους. ἐξέπληξας γὰρ αὐτοὺς τοῦ σοῦ λαοῦ καὶ τῶν σοι καθιερωμένων ὑπερασπίζων χωρίων ὡς ἁρμόσαι τὸ Ψευδὴς ἵππος εἰς σωτηρίαν, καὶ τὸ Οὗτοι ἐν ἅρμασι καὶ ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι κυρίου θεοῦ ἡμῶν ἐπικαλεσόμεθα· αὐτοὶ συνεποδίστησαν καὶ ἔπεσαν, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν. ταὐτὸν δὲ τῷ συμποδισμῷ καὶ τῇ πτώσει διὰ τῆς καταφορᾶς καὶ καρώσεως ἐνταῦθα δεδήλωται. 119a Ps 75,11 Ὁ δὲ Σύμμαχος οὕτως ἡρμήνευσεν· Θυμὸς γὰρ ἀνθρώπου ἐξομολογήσεταί σοι, λείψανον θυμοῦ περιζωσθέν. ἐπεὶ ὅ γε θυμώδης καὶ ὀργίλως καὶ πρὸς ὀργὴν ἅπαντα πράττων οὐ πρὸς τὸ δίκαιον, ἐξομολόγησιν ὑπόκειται καὶ μεταγνώσεσιν περὶ ὧν ἐξαμαρτάνει. εὔκολον γὰρ εἰς ἁμάρτημα θυμὸς, μέχρι καὶ αὐτοῦ φόνου τολμηρός, ὥστε ὁ μετ' αὐτὸν ὑπολειπόμενος ἐν τῇ ψυχῇ λογισμὸς ἰσχυρὰς ἐπιφέρει μετανοίας περιβαλλούσας ἅπασαν τὴν ψυχὴν ἐπὶ τοῖς οὐκ ὀρθῶς διὰ τοῦ θυμοῦ πεπραγμένοις καὶ εἰρημένοις.

120a Ps 76 arg. Ἀπὸ τοῦ προκειμένου μέχρι τοῦ ΠΒ τὰ χαλεπὰ καὶ τὰ ὀδυνηρὰ

περὶ τοῦ λαοῦ διέξεισιν ὁ λόγος καὶ οὕτως εἰς φαιδρότερα καταλέγει τὰ ἑξῆς. λέγει δὲ ἐν τῷ νυνὶ ψαλμῷ χρόνον εἶναι πολὺν ἐν ᾧ τὸ ἔθνος ὑπερῶπται ἱκανὸν περιελεῖν καὶ τὴν ἐλπίδα τῆς παρὰ θεοῦ βοηθείας, εἰ μὴ τῶν προτέρων τις μνημονεύσας εἰς τὴν ἐλπίδα τῶν μελλόντων ἀγαθῶν ἐπιρρωσθείη. 121A Ps 76,2.3 Οὕτω δὴ κἂν τῷ ΟΒ προευφημήσας εὐσεβῶς, οὕτως εἰσάγει λογισμοὺς ἀσθενεῖς ἐπιόντας ἀνθρώποις ἐν ταῖς μακροτέραις κακώσεσιν. καὶ νῦν γὰρ χάριν πρῶτον ὁμολογεῖ τῷ τὰς ἱκετείας δεξαμένῳ θεῷ, τὴν ἐπίμονον εὐχὴν διηγούμενος καὶ τὴν δι' ὅλων νυκτῶν ἔκτασιν τῶν χειρῶν. 122a Ps 76,17-19 Τῆς σῆς δυνάμεως, φησίν, ἐπιφαινομένης ἐκινεῖτο τὸ πᾶν ὕδατά τε ὤδινεν ἐν φόβῳ καὶ τὰς ἀβύσσους εἶχεν ἀγὼν ταραχώδης. ἠφίετο δὲ καὶ ἄνωθεν ἐκ νεφῶν ὕδατα καὶ νέφη δι' αἰθέρος ἔτρεχεν σὺν ἤχῳ πολλῷ καὶ τὰ ἐξ οὐρανοῦ βέλη κατεφέρετο· καὶ βροντῆς ἦχοι κατὰ τὸν αἰθέριον κύκλον ἐγίνοντο τῶν νεφελῶν διατρεχουσῶν, καὶ ἀστραπαὶ τὴν οἰκουμένην κατηύγαζον καὶ σεισμὸν ἀνεκίνει τὴν γῆν. ταῦτα δὲ τῶν τε κατ' Αἴγυπτον καὶ τῶν κατὰ τὴν ἔρημον καὶ τῶν ἐν Ἰουδαίᾳ φανέντων φοβερῶν θαυμάτων ἐστὶ μηνυτικά. ἐπεὶ καὶ Αἴγυπτος ἐβλήθη χαλάζῃ μετὰ πυρὸς καταφερομένῃ, καὶ τῆς ἐρυθρᾶς θαλάσσης εἷξεν ὕδατα καθάπερ εἰ φόβῳ τινὶ συστελλόμενα. βρονταὶ δὲ ἐρράγησαν ἐν αἰθέρι καὶ χάλαζαι κατηνέχθησαν καὶ κατὰ Χαναναίων ἐν τῷ πρὸς Ἰουδαίους πολέμῳ. πρόδηλον δὲ ὅτι καὶ ἀστραπαὶ συνεξέλαμπον. τὸ δὲ τὴν βροντὴν ἐν τροχῷ λέγειν ἠχεῖσαι ἄλλος μέν φησιν ἡνίκα Συνέδησεν τοὺς ἄξονας τῶν ἁρμάτων καὶ κατήγαγεν εἰς θάλασσαν μετὰ τῶν προστάτων αὐτῶν. 123a Ps 76,19 Κύκλον ἡμῖν αἰθέριον ὑποβάλλει καθ' ὃν τὰ ἄστρα ὑποδινεῖται καθάπερ ἅλωνα βόες περιελίττοντες. σφαιροειδῆ γὰρ οὐρανὸν κατὰ τὸν Ἑλλήνων λόγον οὐκ ἔστιν ἐν τοῖς θείοις λογίοις εὑρεῖν, ἵν' ὑπὲρ γῆς τε καὶ ὑπὸ γῆς τὴν τροχοειδῆ περιφορὰν ἐννοήσωμεν. ὕδωρ γὰρ ὑπὸ γῆν, οὐκ οὐρανόν, αἱ θεῖαι γραφαὶ παριστᾶσι καὶ ὑπὲρ οὐρανὸν δὲ ὕδατα τέλους δίκην ὑποκείμεναι. Ἐκτείνων γάρ φησι τὸν οὐρανὸν ὡσεὶ δέρριν ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ. ἀπ' ἄκρου τε εἰς ἄκρον ἥλιον διαθεῖν, ἀπ' ἀνατολῆς εἰς δύσιν, λέγεται καὶ οὐχὶ μέρος ἐλάχιστον αὐτοῦ τῆς ἡμέρας ἐκ δύσεως ἀνατρέχειν· καὶ Ὁ στήσας φησὶν οὐρανόν

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