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

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 the saints, in another the adversaries, whose loftiness on account of pride he likens to mountains, and the destruction of their pride he compares to the melting of mountains. And for the strangers he shows a cloud and darkness preceding the sight of the Lord, signifying fear and distress, but for those receptive of light he speaks of His lightnings appearing and glory being seen, and furthermore that the judging fire will burn up the impious, with the righteousness of the Lord being revealed from heaven as the apostle says; but the psalmist says that being revealed from heaven is being announced by the heavens, calling the manifestation a message, saying that heaven itself is established by righteousness and judgment as if upon some foundation. He makes it clear that the throne is not physical, but that the kingdom is called a throne. 165 Ps 96,7ab He prays that those who, through much insensibility and foolishness, worship the carved images which they themselves made, may be put to shame, having received perception. For such a thing will be for their good. For having been put to shame, they will desist from this foolish notion which they held as if of gods. 166 Ps 96,10a Evil is contrary and hostile to God, not being an opposition of nature. For evil, which is contrary to nature, is not set in opposition to the good nature, nor is it possible to suppose some manifest nature which he calls evil; for we have no such thing in our knowledge, that knowing it we might hate it, but we understand that every work of vice is evil, and the hatred of this, if indeed we are wise, we practice, considering this equal to that "Cease from your evils."

167 Ps 98,5bc He says to worship the footstool, the universal authority that

will then be revealed, which rules not only over the sanctified race but also over all, allegorized as God's footstool, which covers the whole inhabited earth, which itself is also homonymously called a footstool, just as Israel too is called an authority. And the throne which is above the authority would be allegorized as the affinity of God for sanctified things, especially for heavenly things, but now also for things on earth. Homonymously with this, according to Isaiah, heaven is allegorized as a throne, and Jerusalem is a throne on account of the saints in it, in the manner of heaven; which is indeed proof that heaven is not called a throne physically, nor the earth a footstool physically, since we say that Jerusalem, a small part of the earth, is a throne, and that the footstool is the authority over those who are ruled. Just as the throne of God in heaven is said to be the affinity for the heavenly beings as saints, with heaven also being homonymously called the throne of God, so also the Lord homonymously calls those who have received the good seed of the kingdom the seed of good things, so that he commands us to worship not the earth which is under authority, but the authority over it, perceiving it in its works. And by adding "He is holy," he denounces the unholy, falsely named gods; and he indicates that he rightly removes the impure from the kingdom, so that it may become receptive of holiness. 168 Ps 98,9 He urges us not only to worship the authoritative aspect of God, but also now more properly the sanctifying aspect, giving as a symbol of this the worship on the holy mountain.

169 Ps 100,8 The morning signifies the diligent one, just as God with diligence sends

the prophets, declaring, he says, by sending them early. And the removal of the wicked is lawful; "Remove the wicked one from among yourselves." And this has not ceased even in our time, even if it is done punitively. For the wicked are separated, and if not by death, until repentance.

24

φάσκων καὶ εὐφραίνεσθαι τὰς πολλὰς νήσους τουτέστι τὰ ἔθνη, εἶτα ἑξῆς ὠδίνειν τὴν γῆν καὶ τὰ ὄρη τήκεσθαι· πῇ μὲν τοὺς ἁγίους λέγει, πῇ δὲ τοὺς ἐναντίους ὧν καὶ τὸ ὑψηλὸν δι' ὑπερηφανίας ὄρεσι ἀπεικάζει καὶ τὴν κατάλυσιν τῆς ὑπερηφανίας αὐτῶν ὀρέων τήξει ὁμοιοῖ. Καὶ τοῖς μὲν ἀλλοτρίοις νεφέλην καὶ γνόφον πρὸ τῆς τοῦ κυρίου θέας ἀπαντῶντα δείκνυσι τὸν φόβον καὶ τὴν συνοχὴν ὑποσημαίνων, τοῖς δὲ φωτὸς δεκτικοῖς ἀστραπὰς αὐτοῦ λέγει ἐμφαινούσας καὶ δόξαν θεωρουμένην, ἔτι δὲ καὶ πῦρ τὸ δικαστικὸν καταφλέξειν τοὺς ἀσεβεῖς, ἀποκαλυπτομένης τῆς τοῦ κυρίου δικαιοσύνης ἀπ' οὐρανοῦ καθά φησιν ὁ ἀπόστολος· ὁ δὲ ψαλμῳδὸς τὸ ἀποκαλύπτεσθαι ἀπ' οὐρανοῦ ἀναγγέλλεσθαί φησιν ὑπὸ τῶν οὐρανῶν τὴν ἐκφάνειαν ἀγγελίαν ὀνομάζων, ἱδρύεσθαι δὲ αὐτὸν τὸν οὐρανὸν ὑπὸ δικαιοσύνης καὶ κρίματος οἷον ἐπί τινος ἐρείσματος λέγων. σαφὲς ποιεῖ μὴ σωματικὸν εἶναι τὸν θρόνον ἀλλὰ θρόνον τὴν βασιλείαν καλεῖσθαι. 165 Ps 96,7ab Τοὺς διὰ πολλὴν ἀναισθησίαν καὶ ἠλιθιότητα προσκυνοῦντας οἷς αὐτοὶ ἔγλυψαν ἀγάλμασιν αἰσχυνθῆναι εὔχεται αἴσθησιν εἰληφότας. πρὸς καλοῦ γὰρ αὐτοῖς ἔσται τὸ τοιοῦτον. ἀποστήσονται γὰρ αἰσχυνθέντες τῆς μωρᾶς ταύτης ὑπολήψεως ἧς ὡσπερεὶ θεῶν εἶχον. 166 Ps 96,10a Ἐναντίον καὶ ἐχθρὸν τῷ θεῷ τὸ πονηρόν, οὐκ ἐναντιστάσει φύσεως ὄν. οὐ γὰρ ἀντιδιαιρεῖται τῇ ἀγαθῇ φύσει πονηρὸν τὸ παρὰ φύσιν, οὐδὲ φύσιν τινὰ δεικνυμένην ὑπολαβεῖν ἔστιν ἣν καλεῖ πονηρόν· οὐδὲ γὰρ ἔχομέν τινα τοιαύτην ἐν γνώσει, ἵν' εἰδότες μισήσαιμεν, ἀλλὰ πονηρὸν ἅπαν τὸ κατὰ κακίαν ἔργον ἐπιστάμεθα καὶ τὸ τούτου μῖσος, ἐάνπερ εὖ φρονῶμεν, ἐπιτηδεύομεν ἴσον τοῦτο νομίζοντες ἐκείνῳ τῷ Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν.

167 Ps 98,5bc Τὸ ὑποπόδιόν φησι προσκυνεῖν τὴν παγκόσμιον ἐξουσίαν τὴν

τότε φανησομένην ἣ μὴ μόνου τοῦ ἡγιασμένου γένους ἀλλὰ καὶ πάντων κρατεῖ, ὑποπόδιον ἀλληγορουμένη θεοῦ τὴν πᾶσαν ἐπέχον γῆν οἰκουμένην ὁμωνύμως καὶ αὐτὴν ὑποπόδιον καλουμένην, ὥσπερ καὶ ὁ Ἰσραὴλ ἐξουσία κέκληται. ὁ ὑπὲρ τὴν ἐξουσίαν ὢν θρόνος δ' ἂν ἀλληγοροῖτο ἡ πρὸς τὰ ἡγιασμένα οἰκειότης τοῦ θεοῦ, μάλιστα μὲν πρὸς τὰ οὐράνια, ἤδη δὲ καὶ πρὸς τὰ ἐν γῇ. ὁμωνύμως δὲ ταύτῃ κατὰ τὸν Ἡσαΐαν ἀλληγορεῖται θρόνος ὁ οὐρανός, θρόνος δὲ καὶ ἡ Ἱερουσαλὴμ διὰ τοὺς ἐν αὐτῇ ἁγίους ἐν τῷ οὐρανοῦ τρόπῳ· ὃ δὴ τεκμήριον τοῦ μὴ σωματικῶς καλεῖσθαι θρόνον τὸν οὐρανὸν μηδὲ σωματικῶς ὑποπόδιον τὴν γῆν, ὁπότε θρόνον καὶ Ἱερουσαλὴμ τὸ βραχὺ γῆς μέρος, ὑποπόδιον δὲ τὴν ἐποῦσαν τοῖς ἐξουσιαζομένοις ἐξουσίαν φαμέν. ὥσπερ καὶ θρόνος θεοῦ ἐν οὐρανῷ εἶναι λέγεται ἡ οἰκειότης ἡ τοῖς οὐρανίοις ὡς ἁγίοις ἐποῦσα, ὁμωνύμως καὶ τοῦ οὐρανοῦ θρόνου θεοῦ καλουμένου, οὕτω δὲ καὶ ὁ κύριος τοὺς δεξαμένους τὸ καλὸν σπέρμα τὸ τῆς βασιλείας καλεῖ σπέρμα καλῶν ὁμωνύμως, ὥστε οὐ τὴν ὑπεξούσιον γῆν ἀλλὰ τὴν ἐξουσίαν τὴν ἐπ' αὐτῇ κελεύει προσκυνεῖν αἰσθανομένοις αὐτῆς ἐν τοῖς ἔργοις. Καὶ τὸ Ἅγιός ἐστιν ἐπιφέρων τῶν οὐχ ἁγίων κατατρέχει ψευδωνύμων θεῶν· καὶ τὸ εἰκότως ἀναιρεῖν ἐκ τῆς βασιλείας τοὺς ἀνάγνους ἐνδείκνυται, ἵνα τῆς ἁγιότητος δεκτικὴ γένηται. 168 Ps 98,9 Οὐ μόνον τὸ ἐξουσιαστικὸν τοῦ θεοῦ προσκυνεῖν ἀλλὰ καὶ τὸ ἁγιαστικὸν οἰκειοτέρως ἤδη παρακελεύεται, σύμβολον τούτου διδοὺς τὴν ἐν τῷ ἡγιασμένῳ ὄρει προσκύνησιν.

169 Ps 100,8 Ἡ πρωΐα δηλοῖ τὸν σπουδαῖον ὥσπερ θεὸς τῇ σπουδῇ πέμπειν

τοὺς προφήτας δηλῶν Ὀρθρίζων φησὶν ἀποστέλλων. νόμιμος δὲ ἡ τῶν πονηρῶν ἐξαίρεσις· Ἐξαιρεῖτε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. καὶ τοῦτο οὐδ' ἐφ' ἡμῶν πέπαυται, εἰ καὶ κολαστικῶς γίνεται. χωρίζονται γὰρ οἱ φαῦλοι, καὶ εἰ μὴ θανάτῳ, μέχρι τῆς μετανοίας.

24