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1. Confess to the Lord, and call upon his name. In this psalm the Holy Spirit commands the holy apostles, to make manifest to the people from the Gentiles 55.654 all the miraculous works, which the Lord performed during his presence. But Symmachus interpreted "Call upon" as "Preach". And the Word commands to offer thanksgiving hymnody, and to recount the divine benefactions. Declare his works among the nations. It is evident and clear that it provides benefit not only to the Jews, but also to all the nations. Sing to him, and psalm to him; recount all his wonderful works. Sing, offering your tongues for the utterance of hymns; and psalm, understanding what is sung, and respond to him with hymns and melodies, and teach the miracles performed by him to those who are ignorant. Glory in his holy name. But Aquila put "Glory" instead of "Be praised". And the Word commands not to be proud of wealth, nor of strength, nor of power, but in the knowledge and providence of God. The divine Apostle also charged this: "For he who glories," he says, "let him glory in the Lord." The most wise Hannah also recounts these things: "Let not the wise man glory in his wisdom." Let the heart of those who seek the Lord rejoice. Beginning from confession, he concluded with rejoicing. For the beginning of progress is to confess one's own sins, repenting through good fruits, according to that which says, "Bring forth fruits worthy of repentance." For then we shall have courage to call upon his name, and we shall obtain the gifts from him, from which we ourselves have known and benefited others; then, having been deemed worthy of gladness according to God, we shall be able to sing to him and to psalm, and henceforth to interpret the secret things of the divine Scripture. For these are his wonderful works. For then, having accomplished so many things, we shall be praised in his name. For gladness is the fruit of hope in God. Seek the Lord, and be strengthened. And teaching how one must do this, he added: "Seek his face always." For not once or twice, but throughout all of life it is proper to seek help from above, and to reap the benefit; for those who seek shall be invincible and unconquered. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened. But what is seeking? To continually think of him. For he who seeks has that which is sought in his mind. And he stirs up the preachers of the nations to seek the Lord; for from this they are strengthened, being in need of strength to do the things commanded, and having preached to all Greeks and barbarians, according to that which says, "The Lord will give a word to those who proclaim the good news with great power." But "to seek always" is contrasted with that according to Moses, to appear before him three times a year. And just as in the history Samuel, ministering in the tent of witness, saw the face of God, so those who are advancing in the examination of doctrines always and in the practice of virtues, seek his face always, wishing to see him with a pure mind, who is the express image of his substance, being the image of the invisible God; for which reason also he who sees him, immediately sees the Father. Remember his wonderful works, which he has done; his wonders, and the judgments of his mouth.

2. Do not consign to oblivion the ineffable wonders which the Master has wrought. For here he called "judgments" the miracles justly performed by God. For since he makes a narrative of the things that happened in Egypt, he teaches beforehand the justice of the punishment of the Egyptians. And his word is "mouth," as the just sentence of a lawgiver

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αʹ. Ἐξομολογεῖσθε τῷ Κυρίῳ, καὶ ἐπικαλεῖσθε τὸ ὄνομα αὐτοῦ. Ἐν τούτῳ τῷ ψαλμῷ προστάττει τοῖς ἁγίοις ἀποστόλοις τὸ Πνεῦμα τὸ ἅγιον, τῷ ἐξ ἐθνῶν λαῷ 55.654 φανερὰς ποιῆσαι πάσας τὰς θαυματουργίας, ἃς πεποίη ται ἐπὶ τῆς παρουσίας αὐτοῦ ὁ Κύριος. Τὸ δὲ Ἐπικα λεῖσθε, Κηρύσσετε ὁ Σύμμαχος ἡρμήνευσε. Παρακε λεύεται δὲ ὁ λόγος τὴν εὐχαριστήριον ὑμνῳδίαν προσφέ ρειν, καὶ διηγεῖσθαι τὰς θείας εὐεργεσίας. Ἀπαγγείλατε ἐν τοῖς ἔθνεσι τὰ ἔργα αὐτοῦ. ∆ῆλόν ἐστι καὶ σαφὲς, ὡς ὄνησιν οὐκ Ἰουδαίοις μόνον, ἀλλὰ καὶ τοῖς ἔθνεσιν ἅπασι πραγματεύεται. Ἄσατε αὐτῷ, καὶ ψάλατε αὐτῷ· διηγήσασθε πάντα τὰ θαυμάσια αὐτοῦ. Ἄσατε μὲν, τὰς γλώσσας εἰς ἐκφώνησιν τῶν ὕμνων παρέχοντες· Ψάλατε δὲ, συνιέντες τὰ μελῳδούμενα, ὕμνοις τε αὐ τὸν καὶ μελῳδίαις ἀμείβεσθε, καὶ τοὺς ἀγνοοῦντας τὰ παρ' αὐτοῦ γεγενημένα διδάξατε θαύματα. Ἐπαινεῖσθε ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ. Ὁ δὲ Ἀκύλας, Καυχᾶσθε, ἀντὶ τοῦ, Ἐπαινεῖσθε, τέθεικε. Παρακελεύεται δὲ ὁ λόγος μὴ ἐπὶ πλούτῳ, μὴ ἐπὶ ῥώμῃ, μὴ ἐπὶ δυ ναστείᾳ μέγα φρονεῖν, ἀλλ' ἐν τῇ τοῦ Θεοῦ γνώσει καὶ προμηθείᾳ. Τοῦτο παρηγγύησε καὶ ὁ θεῖος Ἀπόστολος· Ὁ καυχώμενος γὰρ, φησὶν, ἐν Κυρίῳ καυχάσθω. Ταῦτα καὶ ἡ σοφωτάτη Ἄννα διέξεισι· Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ. Εὐφρανθήτω καρδία ζη τούντων τὸν Κύριον. Ἀπὸ ἐξομολογήσεως ἀρξάμενος εἰς εὐφροσύνην κατέληξεν. Ἀρχὴ γὰρ τοῦ προκόπτειν, τὸ τὰς ἰδίας ἐξαγορεύειν ἁμαρτίας μετανοοῦντας διὰ καρπῶν ἀγαθῶν, κατὰ τὸ, Ποιήσατε καρποὺς ἀξίους τῆς μετανοίας. Τότε γὰρ θαῤῥήσομεν ἐπικαλεῖσθαι τὸ ὄνομα αὐτοῦ, καὶ τευξόμεθα τῶν ἐξ αὐτοῦ χαρισμάτων, ἐξ ὧν αὐτοὶ ἔγνωμεν καὶ ἑτέρους ὠφελοῦντες· εἶτα κατ αξιωθέντες τῆς κατὰ Θεὸν εὐθυμίας, ᾄδειν αὐτῷ καὶ ψάλλειν δυνησόμεθα, καὶ λοιπὸν τὰ τῆς θείας Γραφῆς ἑρμηνεύειν ἀπόῤῥητα. Ταῦτα γὰρ αὐτοῦ τὰ θαυμάσια. Τότε γὰρ, ὡς τοσαῦτα κατωρθωκότες, ἐν τῷ ὀνόματι αὐτοῦ ἐπαινεθησόμεθα. Τῆς γὰρ εἰς τὸν Θεὸν ἐλπίδος εὐφροσύνη καρπός. Ζητήσατε τὸν Κύριον, καὶ κρα ταιώθητε. Καὶ διδάσκων πῶς δεῖ τοῦτο ποιεῖν, ἐπήγαγε· Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός. Οὐ γὰρ ἅπαξ ἢ δὶς, ἀλλὰ παρὰ πάντα τὸν βίον τὴν ἄνωθεν ἐπι κουρίαν προσήκει ζητεῖν, καὶ τὴν ὠφέλειαν καρ ποῦσθαι· ἄμαχοι γὰρ οἱ ζητοῦντες ἔσονται καὶ ἀήττητοι. Αἰτεῖτε. καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν λαμ βάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγή σεται. Τί δέ ἐστι ζήτησις; Τὸ συνεχῶς ἐκεῖνον ἐννοεῖν. Ὁ γὰρ ζητῶν, ἐπὶ διανοίας ἐκεῖνος ἔχει τὸ ζητούμενον. ∆ιεγείρει δὲ τῶν ἐθνῶν τοὺς κήρυκας εἰς τὸ ζητῆσαι τὸν Κύριον· κραταιοῦσθαι γὰρ ἐντεῦθεν αὐτοὺς, ὡς ἂν κράτους ὑπάρχοντας ἐνδεεῖς πρὸς τὸ ποιεῖν τὰ προσ τεταγμένα, καὶ πᾶσιν Ἕλλησι καὶ βαρβάροις κηρύξαν τας, κατὰ τὸ, Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομέ νοις δυνάμει πολλῇ. Τὸ δὲ, διαπαντὸς ζητεῖν, ἀντ έσταλται τῷ κατὰ Μωϋσέα, τρίτον φαίνεσθαι τοῦ ἐνιαυ τοῦ ἐνώπιον αὐτοῦ. Ὥσπερ δὲ κατὰ τὴν ἱστορίαν ὁ Σα μουὴλ ἐν τῇ τοῦ μαρτυρίου σκηνῇ λειτουργῶν ἑώρα τοῦ Θεοῦ τὸ πρόσωπον, οὕτως οἱ προκόπτοντες ἐν ἐξ ετάσει δογμάτων ἀεὶ καὶ πράξει τῶν ἀρετῶν, διαπαντὸς αὐτοῦ ζητοῦσι τὸ πρόσωπον, ἰδεῖν βουλόμενοι τοῦτον νοῒ καθαρῷ, ὅπερ ἐστὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, τοῦ Θεοῦ τοῦ ἀοράτου τυγχάνων εἰκών· διὸ καὶ ὁ ὁρῶν αὐτὸν, εὐθὺς ὁρᾷ τὸν Πατέρα. Μνήσθητε τῶν θαυμα σίων αὐτοῦ, ὧν ἐποίησε· τὰ τέρατα αὐτοῦ, καὶ τὰ κρίματα τοῦ στόματος αὐτοῦ.

βʹ. Μὴ παράδοτε λήθῃ τὰς ἀῤῥήτους θαυματουργίας, ἃ ὁ ∆εσπότης εἰργάσατο. Κρίματα γὰρ ἐνταῦθα προσ ηγόρευσε τὰ ἐνδίκως ὑπὸ τοῦ Θεοῦ γεγενημένα θαύ ματα. Ἐπειδὴ γὰρ τῶν ἐν Αἰγύπτῳ γεγενημένων ποιεῖ ται διήγησιν, προδιδάσκει τῆς Αἰγυπτίων τιμωρίας τὸ δίκαιον. Στόμα δὲ ὁ λόγος αὐτοῦ, ὡς ἀκριβοῦς δίκη νομοθέτου