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

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, with your knowledge, and lead back to life the people who have fallen into either death, who ought to be spectators of your wonders and interpreters of your power; and let them not remain overlooked in oblivion, but having been remembered again by you, let them be brought back to life. These things the protector of men intercedes for the common race of all, working out the life of the world by the will of the Father. 147 Ps 87,14 The ambassador and priest presents him on our behalf with continual presentation from dawn and through the night, and he appeases the wrath of God against us, which he himself took on in his sufferings. 148 Ps 87,16β He speaks of the exaltation in wonders and signs, concerning which the Father says to him that 'I have glorified,' when the Son says, 'Glorify your Son.' He says that this was changed into humiliation, when he came to suffer, suffering on behalf of men and being abandoned by those for whom he suffered.

149 Ps 88,13β Mount Tabor lies in the region of the Galileans, but Hermoniim

in the desert toward Sinai. God must be hymned, he says, not only for his workings around Tabor but also for the epiphany that occurred around Hermoniim. 150 Ps 88,14.15 Your, he says, power prevails. Let your strength appear, and let it become manifest and glorious among men. And he has included all these things as spoken to one God; we know his one and only power and arm and perfect hand; through it all things both have come into being and are coming into being, so that it, being perfect in itself, is numbered together with God according to the one number of the Godhead and in no way falls into what has been said concerning the many sons, none of whom the Word has previously said is to be made like to the one who truly is. For the one and true power is not thus, but is only a true image and characteristic of God, as God accomplishes all things through it. Wherefore also the divine things were fitting for its sojourn among men, and the judgment of God is judged by Christ. Existing indeed as by the power of God, but given as to a man, just as he himself has said, he divided mercy and judgment by the times. Foretelling the judgment from that time, whenever the king comes and is seated on the throne of his glory. For that throne has justice as its foundation, just as Aquila also said before in Psalm 9: He has established his throne in judgment. But before that epiphany, great mercy is on the earth like a forerunner of the judicial coming, with the terrible judge who is about to appear preparing men for salvation by mercy, and with mercy, truth, because it is not possible for anything untrue or not right to happen in the good long-suffering of God, even if it seems to those who are ignorant of the future that it is not right that the wicked are permitted to prosper nor reasonable that the good are overlooked while being diminished. 151 Ps 88,20-25 He now explicitly goes through the promise made through Nathan the prophet, indicating prophets in the plural from one, whom he also calls 'Sons of God' or, as the other interpreters translate, 'Holy ones of God.' He says that God said that he gave a share of power to David and led him to glory, having chosen him according to 'I took you from the sheepfold from behind the flocks to be a leader over my people Israel,' and having found him pleasing, he anointed him with holy oil for the kingdom, and he was present with him, working all things together with him and making the uprisings of his enemies invalid and cutting down their armies and putting them to flight, according to 'I was with you in all that you went, and I destroyed all your enemies from before your face,'

21

ὀφθαλμοί μου ἠσθένησαν ἀπὸ πτωχείας ὁ Σύμμαχος Ὁ ὀφθαλμός μου ἐξέρρευσεν ἀπὸ τῆς κακώσεως ἐξέδωκεν. 146 Ps 87,13 Σῷζε οὖν γένος ὑπὸ σοῦ πεποιημένον ἐπιγνώσει τῇ σῇ καὶ πρὸς ζωὴν ἐπάναγε τοὺς εἰς θάνατον ἑκάτερον πεπτωκότας ἀνθρώπους, οὓς θεατὰς εἶναι δεῖ τῶν σῶν θαυμάτων καὶ τῆς σῆς δυνάμεως ἐξηγήτας· καὶ μὴ μενέτωσαν ἐν λήθῃ παρεωραμένοι ἀλλὰ μνημονευθέντες πάλιν ὑπὸ σοῦ εἰς τὸ ζῆν ἐπαναγέσθωσαν. ταῦτα ὁ προστάτης ἀνθρώπων ὑπὲρ τοῦ κοινοῦ πάντων ἐντυγχάνων γένους καὶ τὴν τοῦ κόσμου ζωὴν ἐξεργαζόμενος βουλήσει πατρός. 147 Ps 87,14 Αὐτὸν ὑπὲρ ἡμῶν παρίστησιν ὁ πρεσβευτής τε καὶ ἱερεὺς διηνεκεῖ τῇ παραστάσει ἐξ ἕω καὶ διὰ νυκτὸς μειλίσσεταί τε ὀργὴν θεοῦ τὴν καθ' ἡμῶν ἣν τοῖς πάθεσιν αὐτὸς ἀνεδέξατο. 148 Ps 87,16β Ὕψωσιν λέγει τὴν ἐν τεραστίοις καὶ σημείοις περὶ ἧς λέγει πρὸς αὐτὸν ὁ πατὴρ ὅτι Ἐδόξασα, λέγοντος τοῦ υἱοῦ ∆όξασόν σου τὸν υἱόν. ταύτην εἰς ταπείνωσιν μεταβεβλῆσθαί φησιν, ἡνίκα εἰς τὸ παθεῖν ἐλήλυθε πάσχων τὰ ὑπὲρ ἀνθρώπων καὶ ὑπ' αὐτῶν ὑπὲρ ὧν ἔπασχεν ἐγκαταλιπόμενος.

149 Ps 88,13β Κεῖται δὲ τὸ Θαβὼρ ὄρος ἐν τῇ Γαλιλαίων χώρᾳ, τὸ Ἑρμωνιεὶμ

δὲ ἐν τῇ ἐρήμῳ τῇ πρὸς τὸ Σινᾶ. ὑμνεῖσθαι δεῖ τὸν θεόν, φησίν, οὐ μόνον ταῖς περὶ τὸ Θαβὼρ ἐνεργείαις αὐτοῦ ἀλλὰ καὶ τῇ περὶ τὸ Ἑρμωνιεὶμ ἐπιφανείᾳ γενομένῃ. 150 Ps 88,14.15 Ἡ σή, φησί, δύναμις ἐπικρατεῖ. φανείτω δή σου τὸ καρτερόν, ἐπιφανές τε καὶ ἔνδοξον ἐν ἀνθρώποις γενέσθω. ταῦτα δὲ πάντα ὡς πρὸς ἕνα λεγόμενα θεὸν ἐμπεριείληφε· τὴν δύναμιν αὐτοῦ τὴν μίαν καὶ μόνην καὶ βραχίονα καὶ χεῖρα τελείαν οὖσαν ἐπιστάμεθα· δι' αὐτῆς ἁπάντων καὶ γενομένων καὶ γινομένων, ὥστε αὐτὴν καὶ τελείαν οὖσαν ἐφ' ἑαυτῆς συναριθμεῖσθαι θεῷ κατὰ τὸν ἕνα τῆς θεότητος ἀριθμὸν καὶ μηδαμῶς περιπίπτειν τοῖς περὶ τῶν πολλῶν υἱῶν εἰρημένοις ὧν οὐδένα ὁμοιοῦσθαι πρὸς τὸν ὄντως ὁ λόγος προείρηκεν. οὐ γὰρ οὕτως ἡ μία καὶ ἀληθὴς δύναμις ἀλλ' εἰκὼν ἀληθινὴ καὶ γνώρισμα τοῦ θεοῦ μόνον, πάντα δι' αὐτῆς ἐπιτελοῦντος θεοῦ. διὸ καὶ τῇ εἰς ἀνθρώπους ἐπιδημίᾳ αὐτῆς ἥρμοσε τὰ θεικά, καὶ ἡ τοῦ θεοῦ κρίσις ὑπὸ Χριστοῦ κρίνεται. ὑπάρχουσα μὲν ὡς δυνάμει θεοῦ, δοθεῖσα δὲ ὡς ἀνθρώπῳ, καθάπερ αὐτὸς εἴρηκε, διεῖλε δὲ τοῖς χρόνοις τὸν ἔλεον καὶ τὴν κρίσιν. τὴν μὲν κρίσιν ἔκτοτε προλέγων, ἐπειδὰν ἐλθὼν ὁ βασιλεὺς καθεσθῇ ἐπὶ θρόνου δόξης αὐτοῦ. ἐκεῖνος γὰρ ὁ θρόνος ὡσπερεὶ βάσιν ἔχει τὴν δικαιοσύνην, καθὰ καὶ ἐν Θ προείρηκε ψαλμῷ Ἀκύλας Ἥδρασεν ἐν κρίσει τὸν θρόνον αὐτοῦ. πρὸ δὲ τῆς ἐπιφανείας ἐκείνης ἔλεος κατὰ γῆν πολὺς ὡσπερεὶ πρόδρομος τῆς κριτικῆς παρουσίας ἐλέῳ τοὺς ἀνθρώπους εἰς σωτηρίαν προευτρεπίζοντος τοῦ μέλλοντος ἐπιφανήσεσθαι φοβεροῦ κριτοῦ, μετὰ τοῦ ἐλέου τε ἡ ἀλήθεια ὅτι μὴ οἷόν τε γενέσθαι τι τῶν οὐκ ἀληθινῶν οὐδὲ ὀρθῶν ἐν τῇ τοῦ θεοῦ χρηστῇ μακροθυμίᾳ, κἂν φαίνηται τοῖς ἀγνοοῦσι τὸ μέλλον οὐκ ὀρθῶς ἐπιτρέπεσθαι τοῖς φαύλοις εὐπραγεῖν οὐδὲ εἰκότως περιορᾶσθαι τοὺς ἀγαθοὺς ἐλαττουμένους. 151 Ps 88,20-25 Ῥητῶς ἤδη τὴν ἐπαγγελίαν διέξεισι τὴν γεγενημένην διὰ Νάθαν τοῦ προφήτου, προφήτας πληθυντικῶς δηλῶν ἐξ ἑνὸς οὓς καὶ Υἱοὺς θεοῦ καλεῖ ἢ ὡς οἱ λοιποὶ ἑρμηνεύουσιν Ὁσίους θεοῦ. φησὶ δὴ εἰρηκέναι τὸν θεὸν ὅτι δυνάμεως μετέδωκε τῷ ∆αυὶδ καὶ εἰς δόξαν προήγαγεν αὐτὸν ἐπιλεξάμενος κατὰ τὸ Ἔλαβόν σε ἐκ τῆς μάνδρας ἐξόπισθεν τῶν ποιμνίων τοῦ εἶναι εἰς ἡγούμενον ἐπὶ τὸν λαόν μου Ἰσραήλ, εὑρών τε αὐτὸν ἀρεστὸν ἐλαίῳ τῷ ἁγίῳ πρὸς τὴν βασιλείαν ἔχρισε παρῆν τε αὐτῷ συγκατεργαζόμενος ἅπαντα καὶ τῶν ἐχθρῶν τὰς ἐπαναστάσεις ἀκύρους ποιῶν καὶ συγκόπτων τὰς ἐκείνων στρατιὰς καὶ εἰς φυγὴν καθιστὰς κατὰ τὸ Ἤμην μετὰ σοῦ ἐν πᾶσιν οἷς ἐπορεύθης καὶ ἐξωλόθρευσα πάντας τοὺς ἐχθρούς σου ἀπὸ προσώπου σου,

21