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

(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 coming from afar on the earth come from the uttermost foundation of heaven, so that heaven is founded and standing still and not running around in a circle. But these things are for the sake of a brief reminder, so that we are not carried away to the fictions of the Greeks, neglecting the divine scriptures. 124 Ps 76,20.21 He says the divine way has no visible trace like a human one; for which reason he also called it a journey In the sea and in the waters, since Solomon says that not even the tracks of a sea-faring ship are recognized, so that what is said is parabolic. And there is no longer a transitional journey for God; for the Hebrews did not walk through the sea, so that He might also guide them through it, but the part of the Red Sea on their journey was short, while the part through the land was long and took much time. You led your people like sheep by the hand of Moses and Aaron. But although your journey was unseen, this became known and manifest to men: that you guided the people on their journey from Egypt like sheep being led by Moses and Aaron. Thus indeed an instruction the psalm ... by calamities ... *

125 Ps 77,1 [But others have explained these things thus:] the ... ended in silence

aforementioned psalm, having neither sought out nor declared the reasons for which the people were so greatly overlooked by God their guardian, but this one indicates from the beginning the reason for God's turning away, which God also afterward revealed through Isaiah, saying: Is not the hand of the Lord strong enough to save? Or is his ear too heavy to hear? But your sins stand between you and God, and because of your sins he has turned his face away from you, so as not to have mercy, and what follows. A remembrance, therefore, is made in the psalm of the unbelief and contradiction of Israel in the desert, inasmuch as to show that those who fall away from God become the cause of evils for themselves, with David clearly recounting his deeds. And he begins at once in a kingly manner, commanding his own people to attend to his own law, or to his own instructions as Symmachus interprets; for as a certain law, he says, I offer the present exhortation. 126 Ps 77,38-39 And if, he says, the philanthropy and pity of God and his great propitiation had not preserved their succession, but he had pursued them with his whole wrath, they would have perished and become nameless, God not accepting their choice, but pitying their weakness as being of perishing flesh and departing spirit.

127a Ps 78 arg. [Those who have interpreted the hypothesis of this psalm differently

have published it. For one says that the prophet simply laments a captivity and the things that happened in Jerusalem on account of it, without specifying which one; another says that the one by the Romans is indicated, which happened after the betrayal of our savior Jesus Christ; and others, the one under Antiochus surnamed Epiphanes. Therefore, leaving this aside, let us examine some of the sayings.] 128 Ps 78,1b-3 The intercession is against the nations because, having been impious and unclean, they stained the holy land and defiled the sacred temple, but the supplication for Jerusalem is that the city called holy of God has become a mound of earth and a heap of stones, which Theodotion says is For stone-gathering. And these things are a remembrance of the election that came to pass concerning Jerusalem. Furthermore, he also speaks of the pitiable state of their inhabitants, that even after death they were unburied and were exposed as food for birds, showing the great and cruel act of the enemies against the captives and calling those who suffered these things servants of God, which is able to be an appropriation to God and a supplication to the

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(οὐχ ὁ κύκλῳ περιάγων αὐτόν) καὶ διατείνας αὐτὸν ὡς σκηνὴν κατοικεῖν (οὐχ ὡς κύκλον περιελίττεσθαι)· καὶ Ἀπ' ἄκρου θεμελίου οὐρανοῦ φησιν Ἡσαΐας ἔρχεσθαι τοὺς ἐκ γῆς πόρρωθεν ἐρχομένους, ὥστε τεθεμελιωμένου τοῦ οὐρανοῦ καὶ ἑστῶτος ἀλλ' οὐχὶ κύκλῳ περιθέοντος. ἀλλὰ ταῦτα μὲν βραχείας ὑπομνήσεως χάριν πρὸς τὸ μὴ ἐκφέρεσθαι ἡμᾶς πρὸς τὰ Ἑλλήνων πλάσματα τῶν θείων ἀμελοῦντας γραφῶν. 124 Ps 76,20.21 Τὴν θείαν ὁδὸν λέγει μηδὲν ἴχνος ἔχειν θεωρητὸν ὥσπερ τὴν ἀνθρωπίνην· διὸ καὶ πορείαν αὐτὴν εἶπεν Ἐν θαλάσσῃ καὶ ὕδασιν, ἐπεὶ μηδὲ τρίβους νηὸς ποντοπορούσης ὁ Σολομὼν ἐπιγινώσκεσθαι λέγει ὥστε παραβολικὸν τὸ λεγόμενον. καὶ οὐκέτι πορεία τις θεῷ μεταβατική· οὐδὲ γὰρ διὰ θαλάσσης ἐβάδιζον οἱ Ἑβραῖοι, ἵνα καὶ διὰ ταύτης αὐτοῖς καθηγήσαιτο, ἀλλὰ βραχὺ μὲν αὐτοῖς τὸ τῆς ἐρυθρᾶς ἐγένετο κατὰ τὴν πορείαν, πολὺ δὲ καὶ πολυχρόνιον τὸ διὰ γῆς. Ὡδήγησας ὡς πρόβατα τὸν λαόν σου ἐν χειρὶ Μωυσῆ καὶ Ἀαρών. Πλὴν καίτοιγε ἀθεάτου τῆς σῆς πορείας οὔσης, τοῦτο γνώριμον καὶ ἐμφανὲς ἀνθρώποις ἐγένετο ὅτι καθηγήσω τῷ λαῷ τὴν ἀπ' Αἰγύπτου πορείαν ὡς προβάτοις ὑπὸ Μωυσῆ καὶ Ἀαρὼν ἀγομένοις. οὕτω δὴ παράγγελμα ὁ ψαλμὸς ... συμφοραῖς διαπρ... *

125 Ps 77,1 [Ἄλλοι δὲ ταῦτα οὕτως ἐξηγήσαντο·] κατέληξε μὲν εἰς σιωπὴν ὁ

προειρημένος ψαλμὸς οὔτε ἀναζητήσας οὔτε ἐξειπὼν τὰς αἰτίας δι' ἃς ὁ λαὸς ἐπὶ τοσοῦτον ὑπερώφθη παρὰ τῷ κηδεμόνι θεῷ, οὗτος δὲ ἄνωθεν τῆς ἀποστροφῆς τοῦ θεοῦ τὴν αἰτίαν ὑποδείκνυσιν ἥνπερ καὶ μετὰ ταῦτα διὰ τοῦ Ἡσαΐου θεὸς ἐξέφηνε λέγων· Μὴ οὐκ ἰσχύει ἡ χεὶρ κυρίου τοῦ σῶσαι; ἢ ἐβάρυνε τὸ οὖς τοῦ εἰσακοῦσαι· ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διϊστῶσιν ἀνὰ μέσον ὑμῶν καὶ τοῦ θεοῦ, καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀφ' ὑμῶν τοῦ μὴ ἐλεῆσαι, καὶ τὰ ἑξῆς. μνήμη τοίνυν ἐν τῷ ψαλμῷ γίνεται τῆς ἐν ἐρήμῳ δυσπιστίας καὶ ἀντιλογίας τοῦ Ἰσραήλ, ὅσον εἰς τὸ δεῖξαι τοὺς ἀφισταμένους θεοῦ τῶν κακῶν αἰτίους ἑαυτοῖς γινομένους αὐτοῦ τὰ πράγματα διηγουμένου σαφῶς τοῦ ∆αυίδ. καὶ ἄρχεταί γε βασιλικῶς εὐθὺς λαὸν τὸν ἑαυτοῦ κελεύων προσέχειν τῷ οἰκείῳ νόμῳ, ἢ ταῖς ἰδίαις ὑποδείξεσιν ὡς Σύμμαχος ἑρμηνεύει· οἷον γάρ τινα νόμον, φησί, τὴν προκειμένην προσφέρω παραίνεσιν. 126 Ps 77,38-39 Καὶ εἴ γέ φησιν μὴ φιλανθρωπία καὶ οἶκτος θεοῦ καὶ πολὺς ἱλασμὸς διεφύλαξεν αὐτῶν τὴν διαδοχὴν ἀλλ' ὅλῳ θυμῷ μετῆλθεν αὐτούς, ἀπώλοντο ἂν καὶ ἀνώνυμοι κατέστησαν, τὴν μὲν προαίρεσιν οὐκ ἀποδεξαμένου αὐτῶν τοῦ θεοῦ, τὴν δὲ ἀσθένειαν αὐτῶν οἰκτείραντος ὡς ἐπὶ σαρκῶν φθειρομένων καὶ πνεύματος ἐξιόντος.

127a Ps 78 arg. [∆ιαφόρως τὴν ὑπόθεσιν τοῦδε τοῦ ψαλμοῦ οἱ ἑρμηνεύσαντες

ἐκδεδώκασιν. ὁ μὲν γάρ φησιν ἀποδύρεσθαι τὸν προφήτην ἁπλῶς αἰχμαλωσίαν καὶ τὰ ἐπ' αὐτῇ γεγενημένα τῇ Ἱερουσαλήμ, μὴ διορίσας ποίαν· ὁ δὲ τὴν ὑπὸ Ῥωμαίων φησὶ δηλοῦσθαι τὴν γενομένην μετὰ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προδοσίαν· ἄλλοι δὲ τὴν ἐπὶ Ἀντιόχου τοῦ ἐπίκλην Ἐπιφανοῦς. διὸ ταύτην ἐάσαντές τινα τῶν ῥητῶν ἐξετάσωμεν.] 128 Ps 78,1b-3 Κατὰ τῶν ἐθνῶν ἡ ἔντευξις ὅτι δὴ δυσσεβήσαντες καὶ ἀκάθαρτοι γῆν ἁγίαν ἔχραναν καὶ ναὸν ἱερὸν ἐμόλυναν, ὑπὲρ δὲ τῆς Ἱερουσαλὴμ ἡ παρά κλησις ὅτι πόλις ἁγία κληθεῖσα θεοῦ χῶμα γέγονε καὶ λίθων σωρὸς ὅπερ Θεοδοτίων φησὶν Εἰς λιθολογίαν. Ἀνάμνησις δὲ ταῦτα δύναται τῆς ἐκλογῆς τῆς περὶ Ἱερουσαλὴμ γεγονυίας. ἔτι δὲ καὶ περὶ τῶν οἰκητόρων αὐτῶν λέγει τὸ ἐλεεινόν, ὅτι καὶ μετὰ θάνατον ἄταφοι καὶ πτηνοῖς ἐξετέθησαν βορά, πολὺ καὶ ὠμὸν ἀποδεικνὺς τὸ τῶν πολεμίων ἐπὶ τοῖς ἡλωκόσι καὶ δούλους θεοῦ καλῶν τοὺς ταῦτα πεπονθότας, ὅπερ οἰκείωσιν πρὸς θεὸν καὶ παράκλησιν δύναται πρὸς τὸν

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