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

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 they might be heard supplicating in it, except that the speaking person says on his own behalf the things of all and that they were not to be overlooked by God, which Israel was in danger of suffering on account of its own wickedness, and also the affliction in a long time. 171 ps 101,14 The supplication of God's servants and the pity of God make the time, not some other cause such as has been fabricated among the Greeks concerning fated times. This is that about which he himself says through Isaiah, At an acceptable time I have heard you; and Paul also writes that this time was fulfilled when the savior came, saying, Behold, now is the acceptable time. For properly the descent of the savior has also happened, having shone forth at the end of the ages. For since the savior has come to take away the sin of the world, it was not necessary for such a great one to come and suffer for the sake of a few sinners. When the time arrived at which it is said, All have sinned and fall short of the glory of God, and when there was no longer on earth a righteous man who understands and seeks God, he has come who for all of them by the grace of God tasted death for everyone. And these things might also be said: when the race of men turned to wickedness, it was necessary for God who provides for their salvation to prevent wickedness. And indeed this has happened through many devices. Patriarchs having been sent who were able to benefit the life of men by their own way of life, but when the law given through Moses also renounced wickedness, they despised the God who had given it; and when epiphanies of prophets and angels were sent to them, God did not cease from providing for their salvation. And yet nothing more happened than that they were worn out in the increase of wickedness. Since, therefore, every medicine and help brought to them through their kinsmen was powerless against their incurable diseases, after all those things the savior has reasonably come, healing every disease and every infirmity so as to even take away their deadness and death. Therefore, for this truth, the savior shone forth in the times of Augustus, the time then having been fulfilled inasmuch as the things of men's salvation were happening appropriately. Concerning this the present discourse also says, That it is time to have pity on Zion, O master, and you, having risen up by yourself, will have pity on her.

172 Ps 102 arg. A thanksgiving ought to follow the preceding prophecy. This has also been composed through this song; both the mercy of God and his judicial righteousness are glorified because through mercy he will deliver the people from those who do wrong, and the removal of corruption and the grace preserved for successors and the heavenly kingdom that will pass to all.

173 Ps 103,3a Heaven does not lie around the universe spherically and run around it, but it roofs the earth, stretched out around it, being roofed from above by waters with a stable and firm foundation. 174 Ps 103,4a But it is clear that "Stretching," "Roofing," and "Making" are instead of "having stretched," "having roofed," and "having made." Thus also is "Forming the spirit of man within him"; since the formation by God has happened once, the earth and its results come to be continually, just as it is also said, "My Father is working until now, and I am working." And to this would also tend "I am who I am," as created things are not being but becoming, having a created nature and for this reason their substance is understood in becoming and is not truly being like the maker. This extends through the holy Trinity, which is creative. 175 Ps 103,5.6 The wondrous thing

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170 Ps 101,3 Ὅμοιον δυνάμει τὸ λεγόμενον τῇ Σαλομῶνος εὐχῇ

προϊκετεύοντος περὶ τῆς μελλούσης τῷ λαῷ θλίψεως, ἵνα δὴ ἀκουσθεῖεν ἱκετεύοντες ἐν αὐτῇ, πλὴν ὅτι τὸ λέγον πρόσωπον ἐφ' ἑαυτοῦ λέγει τὰ πάντων καὶ τὸ μὴ περι οφθῆναι ὑπὸ θεοῦ ὅπερ ἐκινδύνευσε παθεῖν ἕνεκα τῆς ἰδίας κακίας ὁ Ἰσραήλ, ἔτι δὲ καὶ τὴν ἐν μακρῷ χρόνῳ κάκωσιν. 171 ps 101,14 Ποιεῖ τὸν καιρὸν ἡ τῶν θεοῦ δούλων ἱκεσία καὶ ὁ τοῦ θεοῦ οἶκτος, οὐκ ἄλλη τις αἰτία οἵα περὶ χρόνων εἱρμαρμένων ἐν Ἕλλησι πέπλασται. οὗτος δ' ἐστὶ περὶ οὗ αὐτὸς διὰ Ἡσαΐου φησὶ Καιρῷ δεκτῷ ἐπήκουσά σου· τοῦτον δὲ καὶ ὁ Παῦλος πεπληρῶσθαι τὸν καιρὸν ἐπιδημήσαντος τοῦ σωτῆρος γράφει φάσκων Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος. κυρίως γὰρ καὶ ἡ τοῦ σωτῆρος κάθοδος γέγονεν ἐπιλάμψαντος ἐπὶ συντελείᾳ τῶν αἰώνων. ἐπεὶ γὰρ ἆραι τὴν ἁμαρτίαν τοῦ κόσμου ἐλήλυθεν ὁ σωτήρ, οὐκ ἔδει δὲ τὸν τηλικοῦτον ὑπὲρ ὀλίγων ἁμαρτωλῶν ἐλθεῖν καὶ παθεῖν. ὅτε διενέστηκεν ὁ χρόνος καθ' ὃν εἴρηται Πάντες ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, οὐκέτι δὲ ὄντος ἐπὶ γῆς δικαίου συνιέντος τε καὶ ἐκζητοῦντος τὸν θεόν, ἐλήλυθεν ὁ ὑπὲρ πάντων αὐτῶν χάριτι θεοῦ ὑπὲρ παντὸς γευόμενος θανάτου. Ῥηθείη δ' ἂν καὶ ταῦτα· τοῦ τῶν ἀνθρώπων γένους εἰς κακίαν τραπέντος ἔδει τὸν προνοούμενον τῆς σωτηρίας αὐτῶν θεὸν κωλῦσαι τὴν κακίαν. καὶ δὴ τοῦτο διὰ μηχανημάτων πολλῶν γεγένηται. ἀποσταλέντων πατριαρχῶν τῶν δυναμένων τῇ ἑαυτῶν πολιτείᾳ ὠφελῆσαι τὸν τῶν ἀνθρώπων βίον, ἀπειπόντος δὲ πρὸς τὴν κακίαν καὶ νόμου τοῦ διὰ Μωυσέως δοθέντος αὐτοὶ μὲν κατεφρόνουν τοῦ δεδωκότος θεοῦ· προφητῶν τε καὶ ἀγγέλων ἐπιφανείας ἐπιπεμπομένων αὐτοῖς, ὁ δὲ θεὸς οὐκ ἐπαύετο τῆς αὐτῶν προμηθούμενος σωτηρίας. καὶ ὅμως οὐδὲν μᾶλλον ἐγίνετο ἢ εἰς αὔξησιν κακίας ἐπετρίβοντο. ἐπεὶ οὖν πᾶν φάρμακον καὶ βοήθημα διὰ τῶν ὁμογενῶν προσαγόμενον αὐτοῖς ἠτόνησε πρὸς τὰς ἀνιάτους νόσους αὐτῶν, μετὰ πάντ' ἐκεῖνα εἰκότως ὁ σωτὴρ ἐλήλυθε, πᾶσαν νόσον καὶ πᾶσαν μαλακίαν θεραπεύων ὡς καὶ τὴν νεκρότητα αὐτῶν καὶ τὸν θάνατον ἀνελεῖν. διὰ ταύτην οὖν τὴν ἀλήθειαν ἐν τοῖς Αὐγούστου χρόνοις ἐπέλαμψεν ὁ σωτήρ, τότε τοῦ καιροῦ πεπληρωμένου καθὸ καταλλήλως ἐγίνετο τὰ τῆς σωτηρίας τῶν ἀνθρώπων. περὶ τούτου καὶ ὁ παρὼν λόγος φησὶν Ὅτι καιρὸς τοῦ οἰκτειρῆσαι τὴν Σιών, ὦ δέσποτα, καὶ σὺ διὰ σεαυτοῦ ἀναστὰς οἰκτειρήσεις αὐτήν.

172 Ps 102 arg. Εὐχαριστίαν ἐχρῆν ἕπεσθαι τῇ προκειμένῃ προφητείᾳ. αὕτη

καὶ συντέτακται διὰ τοῦδε τοῦ ᾄσματος· ἔλεός τε θεοῦ καὶ δικαιοσύνη ἡ κριτικὴ δοξάζεται ὅτι δι' ἐλέου τὸν λαὸν ἐξαιρήσεται τῶν ἀδικούντων, φθορᾶς τε ἀφαίρεσις καὶ ἡ εἰς διαδόχους φυλασσομένη χάρις καὶ ἡ ἐπὶ πάντα διαβησομένη βασιλεία οὐράνιος.

173 Ps 103,3a Οὐ σφαιρηδὸν οὐρανὸς τῷ παντὶ περίκειται καὶ περιθεῖ ἀλλὰ

στεγάζει γῆν τεταμένος περὶ αὐτήν, μονίμῳ καὶ ἑδραίᾳ τῇ στάσει στεγαζόμενος ἄνωθεν ὕδασιν. 174 Ps 103,4a ∆ῆλον δὲ ὅτι τὸ Ἐκτείνων καὶ Στεγάζων καὶ Ποιῶν ἀντὶ τοῦ ἐκτείνας ἐστὶ καὶ στεγάσας καὶ ποιήσας. οὕτω δ' ἔχει καὶ τὸ Πλάσσων πνεῦμα ἀνθρώπου ἐν αὐτῷ· τῆς πλάσεως ὑπὸ θεοῦ γεγονυίας εἰς ἅπαξ γῆ καὶ τὰ ἐξ αὐτῆς ἀποτελέσματα διὰ παντὸς γίνεται, καθὸ λέγεται καὶ τὸ Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. συντείνοι δ' ἂν εἰς τοῦτο καὶ τὸ Ἐγώ εἰμι ὁ ὤν, ὡς τῶν ποιημάτων οὐκ ὄντων ἀλλὰ γινομένων τῶν γενητὴν ἐχόντων φύσιν καὶ διὰ τοῦτο τῆς οὐσίας αὐτῶν ἐν τῷ γίνεσθαι νοουμένης καὶ οὐκ ὄντως οὔσης καθάπερ ὁ ποιῶν. τοῦτο δὲ διήκει διὰ τῆς ἁγίας τριάδος ποιητικῆς οὔσης. 175 Ps 103,5.6 Τὸ θαυμαστὸν

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