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the world of churches, in which the rational clusters of the true vine of Christ, and of his sacred branches, the holy apostles, being pressed, provide the intellectual and joy-producing wine from their teachings; for otherwise it is not possible to apply what is said in the psalm to physical winepresses; 74 since the wording does not at all contain any meaning, as in other places, either concerning the vine transplanted from Egypt, or concerning the vineyard of the Lord of Sabaoth, or anything of that kind. But the passage starting from, What is man, that you are mindful of him, or the son of man, that you visit him? You have made him a little lower than the angels, you have crowned him with glory and honor, and what follows, is applied to our Savior and Lord Jesus in the Epistle to the Hebrews, where to the you have put all things in subjection under his feet, is added, But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor. But one might say that not only because of the suffering of death, but also because of his very incarnation he was made a little lower than the angels; when, being in the form of God, he did not consider it robbery to be equal with God, he emptied himself, taking the form of a servant, and he humbled himself to such an extent that instead of the glory in the form of God, it was said of him, we saw him, and he had no form nor beauty, but his form was without honor, and lacking compared to the sons of men; for which the Father, rewarding him, crowned him with glory and honor; having highly exalted him and given him the name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. And he set him over the works of his hands; which 75 also itself would be fitting for the person of our Savior because of God the Word in him, but no longer also for any ordinary person, if indeed it is the custom in the sacred words to number also the heavens among the works of God, according to, and the heavens are the works of your hands. Besides these things, and he has put all things under his feet, all sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea; through which seems to be indicated more allegorically the subjection under the yoke and servitude of the word, of the more irrational and beast-like second souls, or also of opposing powers. Ps. Psalm 9. Chapter 5. The inscription of the ninth psalm is something like this: To the end, concerning the hidden things. A psalm of David. For which Symmachus has rendered, A victory song concerning the death of the son. A song of David. Just as, then, the Hebrew seems more likely to have it containing this sense: lamanasseh Almuth' ben masmora David. And it is indeed good for those of the circumcision who use it to be perplexed about what death, or about whose son the psalm is said by David; for to us it clearly seems to prophesy concerning the passion of the Savior; and that the Seventy, having understood this, hinted at it more secretly; Aquila, however, also himself indicating some great heroic deed that happened in the passion of the Savior, rendered it, saying, To the victor of the youth of the son. A melody of David. And who, having observed all the sayings 76 of the psalm, would apply them to Christ, who calls himself poor and needy, and prophesying about his resurrection from the dead, in the, have mercy on me, Lord, see my humiliation from my enemies; you who lift me up from the gates of death; that I may declare all your praises in the gates of the daughter of Zion; what Zion was shown to us a little before; and concerning the nations to be saved through him, some things are prophesied in it as about the poor and needy, among which is also the, appoint, Lord, a lawgiver for them; let the nations know that they are men. Where it is also worthy to note,

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τὴν οἰκουμένην ἐκκλησιῶν, ἐν αἷς τῆς ἀληθινῆς ἀμπέλου τοῦ Χριστοῦ, καὶ τῶν ὡσπερεὶ κλημάτων αὐτοῦ τῶν ἱερῶν ἀποστόλων, οἱ λογικοὶ βότρυες πιεζόμενοι τὸν ἀπὸ τῶν μαθημάτων αὐτῶν νοερὸν καὶ πάσης εὐφροσύνης ποιητικὸν οἶνον παρέχουσιν· ἄλλως γὰρ οὐ δυνατὸν σωματικαῖς ληνοῖς ἐφαρ 74 μόσαι τὰ ἐν τῷ ψαλμῷ λεγόμενα· ἐπεὶ μὴδ' ὅλως ὡς ἐν ἑτέροις ἤτοι περὶ ἀμπέλου μεταρθείσης ἐξ Αἰγύπτου, ἢ περὶ ἀμπελῶνος Κυρίου Σαβαὼθ, ἢ τινῶν τοιούτων, διάνοιάν τινα τὰ τῆς λέξεως περιέχει. Τὰ δ' ἀπὸ τοῦ, Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτὸν, καὶ τὰ ἑξῆς, ἐπὶ τὸν Σωτῆρα καὶ Κύριον ἡμῶν Ἰησοῦν ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ μετείληπται, ἔνθα τῷ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, ἐπιφέρεται τὸ, νῦν δὲ οὐδέπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου, δόξῃ καὶ τιμῇ ἐστεφανωμένον. Εἴποι δ' ἄν τις μὴ μόνον διὰ τὸ πάθημα τοῦ θανάτου, ἀλλὰ καὶ δι' αὐτὴν τὴν ἐνανθρώπησιν αὐτοῦ ἠλαττῶσθαι αὐτὸν βραχύ τι παρ' ἀγγέλους· ὅτε ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγησάμενος τὸ ἴσα Θεῷ εἶναι, ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβὼν, καὶ ἐπὶ τοσοῦτον ἠλάττωσεν ὡς ἀντὶ τῆς ἐν μορφῇ Θεοῦ δόξης λεχθῆναι περὶ αὐτοῦ τὸ, εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, ἀλλ' ἦν τὸ εἶδος αὐτοῦ ἄτιμον, καὶ ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· ἀνθ' ὧν ἀμειβόμενος ὁ Πατὴρ δόξῃ καὶ τιμῇ ἐστεφάνωσεν αὐτόν· ὑπερυψώσας καὶ χαρισάμενος αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα· ἵν' ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Καὶ κατέστησεν δ' αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ· ὅπερ 75 καὶ αὐτὸ τῷ μὲν τοῦ Σωτῆρος ἡμῶν ἁρμόζοντα ζοιτο προσώπῳ διὰ τὸν ἐν αὐτῷ τὸν Θεὸν Λόγον, οὐκέτι δὲ καὶ τῷ τυχόντι, εἴ γε ἐν τοῖς τοῦ Θεοῦ ἔργοις καὶ τοὺς οὐρανοὺς καταριθμεῖν ἔθος τοῖς ἱεροῖς λόγοις, κατὰ τὸ, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί. Πρὸς τούτοις, καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, πρόβατα καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου, τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ τοὺς ἰχθύας τῆς θαλάσσης· δι' ὧν ἔοικεν ἀλληγορικώτερον δηλοῦσθαι τῶν ἀλογωτέρων καὶ τὸν τρόπον κτήνων δευτέρων ψυχῶν, ἢ καὶ δυνάμεων ἀντικειμένων, ἡ ὑπὸ τὸν ζυγὸν καὶ τὴν τοῦ λόγου δουλείαν ὑποταγή. Ψ. Ψαλμοῦ θʹ. Κεφάλαιον Εʹ. Ἡ τοῦ ἐνάτου ψαλμοῦ ἐπιγραφὴ τοιαύτη τίς ἐστιν· εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων. Ψαλμὸς τῶι ∆αυίδ. Ἀνθ' ὧν ὁ Σύμμαχος ἐκδέδωκεν, ἐπινίκιον περὶ τοῦ θανάτου τοῦ υἱοῦ. Ἆσμα τοῦ ∆αυίδ. Ὥσπερ δ' οὖν καὶ μᾶλλον ἔοικεν ἔχειν τὸ Ἑβραϊκὸν τοῦτον περιέχοντα τὸν τρόπον· λαμανασσὴ Ἀλμαὺθ' βεν μασμωρὰ ∆αυίδ. Καὶ καλόν γε τοῖς ἐκ περιτομῆς αὐτῷ χρωμένοις ἀπορῆσαι περὶ ποίου θανάτου, ἢ περὶ τοῦ τίνος υἱοῦ ὁ ψαλμὸς εἴρηται τῷ ∆αυίδ· ἡμῖν μὲν γὰρ σαφῶς φαίνεται περὶ τοῦ πάθους τοῦ Σωτῆρος προφητεύεσθαι· τοῦτο δὲ καὶ τοὺς Οʹ νενοηκότας ἀπορρητότερον ᾐνίχθαι· ὁ μέντοι γε Ἀκύλας καὶ αὐτὸς ἐμφαίνων μέγα τί ἀνδραγάθημα κατὰ τὸ πάθος γεγονὸς τοῦ Σωτῆρος ἐξέδωκεν εἰπὼν, τῶι νικοποιῶι νεανιότητος τοῦ υἱοῦ. Μελώδημα τοῦ ∆αυίδ. Καὶ ὅλα δὲ τὰ ῥητὰ 76 τοῦ ψαλμοῦ τίς ἐπιτηρήσας ἐφαρμόσειεν ἂν τῷ Χριστῷ, πένητα καὶ πτωχὸν ἑαυτὸν ὀνομάζοντος, καὶ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως αὐτοῦ προφητεύοντος, ἐν τῷ, ἐλέησόν με, κύριε, ἴδε τὴν ταπείνωσίν μου ἐκ τῶν ἐχθρῶν μου· ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου· ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου ἐν ταῖς πύλαις τῆς θυγατρὸς Σιών· ποίας δὲ Σιὼν μικρῷ πρόσθεν ἡμῖν δεδήλωται· καὶ περὶ τῶν ἐθνῶν δὲ τῶν δι' αὐτοῦ σωθησομένων ὡς περὶ πτωχῶν καὶ πενήτων ἐν αὐτῷ τινὰ προφητεύεται, ἐν οἷς ἐστὶν καὶ τὸ, κατάστησον, κύριε, νομοθέτην αὐτοῖς· γνώτωσαν ἔθνη ὅτι ἄνθρωποι εἰσίν. Ἔνθα καὶ ἐπιστῆσαι ἄξιον,