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

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 oppose you," is fulfilled. But one must not always think that victories come to the just without a fight. Since often they were victorious even after coming through battle, but he speaks of the most manifest help in these cases, in which God the helper especially appears. 160 Ps 90,9.10 He introduced the person of the one who hopes, saying on his own behalf to God that he set his hope on him. And again he exclaims to such a one that "Since you have chosen the most high as a house of safety, you will be overcome by no evil, nor will your house be struck by plagues sent from God." For it is clear that if a just man should suffer anything, and a just man's house, this is a struggle from unjust men who resist, and not a punishment from God. But it is clear that evils will not overcome the one who suffers for training, but he will rise up as if from sleep, just as it was said in the third psalm; and if he falls seven times, according to the proverb, he will rise again.

161 Ps 92,1b-d It is possible therefore and as far as the knowledge among men

to say "to put on glory" and "to gird oneself with power," but more appropriately in relation to the dishonor of Christ that occurred in his first coming and to his human weakness. He himself indeed also leads forward the inhabited world, established in him, into sure goods, which it is no longer possible to be moved in any way.

162 Ps 93,20-23 Is it not for unjust kingdoms, he says, possible to partake of your

power, which bring labor upon those who keep the law, by whom the just man is hunted for capture and the one who does no wrong is murdered. In general, then, in these things he indicates the abolition of injustice by the constitution of the justice of God. You will not, therefore, he said, give power to the evil, but you will provide security for the just, having become a fortress for him and strengthening his hopes in you; and the things which the wicked thought would succeed for them against the just, these will turn back and upon themselves; and as they acted wickedly to make the just disappear, so they will vanish into obscurity; this is the end of the vengeance from you.

163 Ps 95,6 Let God be known, whom we worship, who the heaven and the glory

has which is above the heavens, to whom belongs beauty, to whom belongs power and majesty in secret; that is, according to the incorporeal and divine excellence, since indeed the physical sizes of temples and their beauties have been contrived with technical precision and the luxury of wealth also by the nations concerning demons. But in Israel, even if these things were present, it was from the beginning according to the type of the invisible things, and it was spoken through Moses, and it gives way to the invisible things, especially now at the time of the present preaching of the gospel when spiritual majesty is sought and contemplated, but not only this, but also in ancient times among the prudent, as also with Solomon, who said he would build a temple most great and most magnificent, as befits the greatest God, but saying that not even heaven can contain the glory of God. 164

Ps 96,1-6 The phrase "The Lord has reigned" must be heard one way just now and another way now; for he reigned from his first coming, having, in sum, condemned sin in his holy flesh and abolished death, and in the second he will reign, having loosed evil and corruption through each one of his partakers, when indeed men will come to see the steward of eternal life, being now able to be filled with the life from him and to behold the glory of his kingdom being made manifest in them as in a royal house, but making his adversaries disappear as fire melts wax. Let the earth therefore rejoice again

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ἑτέρων βασιλέων εἰς θεὸν ἐλπιζόντων γέγονεν, ἀληθευομένης τῆς ἐπαγγελίας τοῦ θεοῦ τῆς λεγούσης Ἐχθρεύσω τοῖς ἐχθροῖς σου καὶ ἀντικείσομαι τοῖς ἀντικειμένοις σου. οὐ δεῖ δὲ πάντως ἀεὶ νομίζειν ἀμάχους τὰς νίκας τοῖς δικαίοις περιγίνεσθαι. ἐπεὶ καὶ διὰ μάχης ἐλθόντες πολλάκις ἐνίκησαν, ἀλλὰ τὴν ἐπιφανεστάτην ἐν τούτοις λέγει βοήθειαν ἐν ᾗ μάλιστα θεὸς ὁ βοηθῶν φαίνεται. 160 Ps 90,9.10 Πρόσωπον τὸ τοῦ ἐλπίζοντος παρεισήγαγε λέγων παρ' ἑαυτοῦ πρὸς θεὸν ὅτι αὐτὸν ἔθετο τὴν ἐλπίδα. καὶ πάλιν ἐπιφωνεῖ τῷ τοιούτῳ ὅτι Ἐπειδήπερ εἵλου τὸν ὕψιστον ὥσπερ οἶκον ἀσφαλείας, πρὸς οὐδενὸς κρατηθήσῃ κακοῦ οὐδὲ οἶκος ὁ σὸς πληχθήσεται θεηλάτοις πληγαῖς. δῆλον γὰρ ὡς, εἴ τι πάθοι δίκαιος, καὶ οἶκος δικαίου ἀγώνισμα τοῦτο ἐξ ἀδίκων ἀνθισταμένων καὶ οὐ κόλασις παρὰ θεοῦ. δῆλον δὲ ὅτι μὴ κρατήσῃ τὰ κακὰ τοῦ γυμναστικῶς πάσχοντος ἀλλ' ὥσπερ ἐξ ὕπνου διαναστήσεται καθάπερ ἐν τῷ τρίτῳ ἐλέγετο ψαλμῷ· κἂν ἑπτάκις πέσῃ κατὰ τὴν παροιμίαν, ἀναστήσεται.

161 Ps 92,1b-d ∆υνατὸν οὖν καὶ ὅσον πρὸς τὴν εἰς ἀνθρώπους ἐπίγνωσιν

λέγεσθαι τὸ ἐνδύεσθαι δόξαν καὶ περιζωννύεσθαι δύναμιν, οἰκειότερον δὲ πρὸς τὴν ἐν προτέρᾳ παρουσίᾳ γενομένην ἀδοξίαν Χριστοῦ καὶ τὸ ἀνθρώπινον ἀσθενές. αὐτὸς δὴ καὶ εἰς ἀγαθὰ βέβαια τὴν οἰκουμένην στηριζομένην προάγει ἐν αὐτῷ ἣν οὐδενὶ τρόπῳ μετακινεῖσθαι ἔτι δυνατόν.

162 Ps 93,20-23 Μὴ ταῖς ἀδίκοις φησὶ βασιλείας δυνατὸν μετεῖναι τῆς σῆς

δυνάμεως αἳ πόνον ἐπιφέρουσι τοῖς νόμον φυλάττουσιν, ὑφ' ὧν ὁ δίκαιος εἰς σύλληψιν ἀγρεύεται καὶ ὁ μηδὲν ἀδικῶν φονεύεται. καθόλου δὴ τὴν κατάλυσιν τῆς ἀδικίας ἐν τούτοις ἐνδείκνυται τῇ τοῦ θεοῦ δικαιοσύνῃ συνισταμένῃ. οὐ δώσεις οὖν ἔφη κακοῖς κράτος, ἀλλὰ τῷ δικαίῳ περιθήσεις ἀσφάλειαν ἀντ' ἐρύματος αὐτῷ καταστὰς καὶ τὰς εἰς σὲ κρατύνας ἐλπίδας· καὶ ἅπερ ᾤοντο οἱ φαῦλοι προχωρήσειν αὐτοῖς κατὰ τῶν δικαίων, ταῦτα εἰς ὀπίσω καὶ ἐπ' αὐτοὺς ὑποστρέψει· καὶ ὡς ἐπονηρεύσαντο τοὺς δικαίους ἀφανεῖς καταστῆσαι, οὕτως εἰς ἀφανὲς οἰχήσονται· τοῦτο τέλος τῆς ἐκδικίας τῆς παρὰ σοῦ.

163 Ps 95,6 Γινωσκέσθω θεὸς ὃν ἡμεῖς σέβομεν, ὁ τὸν οὐρανὸν καὶ τὴν δόξαν

ἔχων ὑπερουράνιον, ᾧ καλλονὴ πάρεστιν, ᾧ δύναμις καὶ σεμνότης ἐν ἀπορρήτῳ· κατὰ τὴν ἀσώματον δηλαδὴ καὶ θείαν ὑπεροχήν, ἐπεὶ τά γε σωματικὰ ναῶν μεγέθη καὶ κάλλη τεχνικαῖς ἀκριβείαις καὶ πλούτου πολυτελείαις ἐπιτετή δευται καὶ τοῖς ἔθνεσι περὶ δαίμονας. ἐν Ἰσραὴλ δέ, εἰ καὶ ταῦτα προσῆν, κατὰ τύπον τῶν ἀοράτων ἀπ' ἀρχῆς ἐγεγόνει καὶ διὰ Μωσέως εἴρηται καὶ τοῖς ἀοράτοις παραχωρεῖ, μάλιστα μὲν νῦν ἐπὶ τοῦ παρόντος εὐαγγελισμοῦ ὅτε ἡ πνευματικὴ ζητεῖται καὶ θεωρεῖται σεμνότης, οὐ μὴν ἀλλὰ καὶ τὸ παλαιὸν παρά γε τοῖς συνετοῖς ὡς καὶ παρὰ τῷ Σολομῶνι μέγιστον μὲν καὶ πολυτελέστατον ὡς ἂν μεγίστῳ ὄντι τῷ θεῷ φήσαντι ναὸν οἰκοδομεῖν, λέγοντι δὲ ὅτι τὴν θεοῦ δόξαν οὐδὲ ὁ οὐρανὸς χωρεῖν δύναται. 164

Ps 96,1-6 Τὸ Ὁ κύριος ἐβασίλευσεν ἑτέρως ἄρτι καὶ ἑτέρως νῦν ἀκουστέον· καὶ γὰρ ἐκ τῆς προτέρας παρουσίας ἐβασίλευσεν ὡς ἐν κεφαλαίῳ κατακρίνας τὴν ἁμαρτίαν ἐν τῇ ἁγίᾳ σαρκὶ καὶ καταργήσας τὸν θάνατον, καὶ ἐν τῇ δευτέρᾳ βασιλεύσει διὰ τῶν καθ' ἕκαστον τῶν μετόχων αὐτοῦ λελυκὼς τὸ κακὸν καὶ τὴν φθορὰν, ὅτε δὴ καὶ ἀφίξονται ἄνθρωποι θεάσασθαι τὸν τῆς αἰωνίου ζωῆς ταμίαν πληροῦσθαι τῆς παρ' αὐτοῦ ζωῆς ἤδη δυνάμενοι καὶ τὴν δόξαν τῆς βασιλείας αὐτοῦ θεωρεῖν ἐν αὐτοῖς μὲν ἐμφανιζομένης ὡς ἐν οἴκῳ βασιλείῳ, τοὺς δ' ἐναντίους ἀφανεῖς καθιστάσης ὡς πῦρ τήκει κηρόν. Ἀγαλλιᾶσθαί τε οὖν πάλιν τὴν γῆν

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