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

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 wont to happen at sea, to be humbled and confused and to lose their wits from terror, then to experience a change when the wind subsides, when God would command this also, and the violence of the winds would release into a gentle breeze, and he would quiet the sound of the waves, where they would have the joy that comes from the desolate state and would obtain the haven they long for, for which it is fitting to confess thanks to God in the assembly of the people and to praise him in the seat of the elders, the one who, on account of sins, as has been said before, delivered the nation to the tempest, but by mercy transformed them to good things. And mercy itself shows that it has come forth from sins. For those who are pitied are not worthy of good things but are pitiable for their evil things; where indeed the matter is common, not as often happens at sea, that both the good are storm-tossed and shipwrecked, just as Paul was, and the wicked are carried by fair winds, the events being common for both, so that, being tested in the same circumstances, they might reveal the difference in their disposition to which later the coming recompense, right and just, has been previously testified by their deeds themselves. So the discourse is not about those sailing the sea, but about the people storm-tossed on account of sin and coming to a haven on account of mercy, for whom there is an assembly for confession and a seat of elders for a hymn to God.

197 Ps 108,21 Mercy is for men, which he asks on behalf of men; not being himself

in need of mercy, he who relieves the terrible things for the worthy, being good in bestowing grace and not measuring out an equal return, but indeed all things come to Christ and he is pitied on our behalf; inasmuch as he is us, and as poor and lowly he is pitied, and as being in turmoil inasmuch as he partook of the nature that is troubled in evil things, and as departing into the unseen inasmuch as his bodily appearance ceased, and as stirred up and lifted up, as it were one of the lightest things, inasmuch as he gave himself up to those who seized him, and he refers to himself the weakness from fasting and the squalor from lack of anointing from us, placing nothing between us and himself, and on these matters he speaks of the mockery from his enemies which he now has through us who are reproached in his name.

198 Ps 109,1b-2 It shows that the mighty authority of the divine king will be sent forth over the whole world,

beginning from Jerusalem, according to "I was established as king by him upon Zion his holy mountain," and that all will obey and serve. 199 Ps 109,3c.4a And Apollinaris, citing the interpretation of Symmachus, says: the perpetuity of the bloom and its unfading quality, proper to eternal life, is compared to the morning dews, just as a life that is passing away was compared to a declining shadow, "The Lord has sworn and will not repent," and what follows. 200 Ps 109,4 An eternal priest is he who lives eternally, a steadfast priesthood as if confirmed by an oath, Melchizedek is a type, whose death is not declared, as a sign of a death that does not even exist; and having just been declared a king, now he is also shown to be a priest, which is impossible in Israel and under the law. And this was prefigured in Melchizedek. 201 Ps 109,7 For it is clear that Christ, even before being exalted with the exaltation from men, was high, since indeed he was in the form of God and came down from heaven. And a journey and a drink of water from a river is a symbol of humility; and indeed we see the Lord traveling on foot and asking the Samaritan woman for a drink of water.

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ἀνακινήσαντος αὐτῶν τὸν πρότερον εὔδιον πλοῦν, ὑφ' ὧν κορυφουμένων εἰς ὕψος ἀναγομένους αὐτοὺς καὶ ἀναρρεόντων καταγομένους, οἷον ἐν θαλάττῃ γίνεσθαι φιλεῖ, ταπεινοῦσθαί τε καὶ συγχεῖσθαι καὶ ἀσυνετεῖν ὑπ' ἐκστάσεως, εἶτα τυγχάνειν μεταβολῆς ὑπέντος τοῦ πνεύματος, ἡνίκα καὶ τοῦτο θεὸς ἐπιτάξειε καὶ τὸ σφοδρὸν τῶν ἀνέμων εἰς αὔραν πραείαν ἀνείη καὶ τῶν κυμάτων τὸν ἦχον κοιμήσειεν, ἔνθα τὴν ἐκ τῆς ἐρημίας εὐφροσύνην ἕξειν αὐτοὺς καὶ ἧς ὀρέγονται τεύξεσθαι καταγωγῆς εἰς λιμένα, ἐφ' οἷς προσήκει χάριτας θεῷ ὁμολογεῖν ἐν ἐκκλησίᾳ τε λαοῦ καὶ ἐν καθέδρᾳ πρεσβυτέρων ὑμνεῖν τὸν ἕνεκα μὲν ἁμαρτημάτων, ὡς προείρηται, κλύδωνι παραδόντα τὸ ἔθνος, ἐλέῳ δὲ εἰς ἀγαθὰ μεταστήσαντα. ∆ηλοῖ δὲ καὶ ὁ ἔλεος αὐτὸς τὸ ἐξ ἁμαρτημάτων προκεκομίσθαι. ἐλεοῦνται γὰρ οἱ μὴ ἄξιοι τῶν ἀγαθῶν ἀλλ' ἐπὶ τοῖς κακοῖς ἐλεεινοί· οὗ δὴ κοινὸν τὸ πρᾶγμα οὐχ οἷον ἐν θαλάττῃ πολλάκις γίνεται, καὶ τοὺς ἀγαθοὺς χειμάζεσθαι καὶ ναυαγεῖν, ὥσπερ καὶ τὸν Παῦλον, καὶ τοὺς φαύλους ἐξ οὐρίων κομίζεσθαι, κοινῶν ἐφ' ἑκατέροις ὄντων τῶν συμβαινόντων, ἵν' ἐν τοῖς αὐτοῖς ἐξεταζόμενοι πράγμασιν ἐν τῇ γνώμῃ τὸ διάφορον ἐκφάνοιε πρὸς ἣν ὕστερον ἥξουσαν ἀνταπόδοσιν ὀρθὴν καὶ δικαίαν τοῖς ἔργοις αὐτοῖς προμεμαρτυρημένην. οὐ δὴ περὶ τῶν πλεόντων θάλατταν ὁ λόγος ἀλλὰ περὶ τοῦ χειμαζομένου δι' ἁμαρτίας καὶ δι' ἔλεον ἥξοντος εἰς λιμένα λαοῦ, οὗ καὶ ἐκκλησία πρὸς ἐξομολόγησιν καὶ πρεσβυτέρων καθέδρα πρὸς ὕμνον θεοῦ.

197 Ps 108,21 Ἔλεος τὸ εἰς ἀνθρώπους ὃ ὑπὲρ ἀνθρώπων αἰτεῖ· οὐκ ὢν κατά

γε ἑαυτὸν ἐν χρείᾳ ἐλέου ὃς τοῖς ἀξίοις ἐπικουφίζει τὰ δεινὰ χρηστὸς ὢν ἐν τῷ χαρίζεσθαι καὶ οὐ τὸ ἴσον ἀντιμετρῶν, ἀλλὰ γὰρ ἥκει τὰ πάντα εἰς Χριστὸν καὶ ἐλεεῖται ὑπὲρ ἡμῶν· καθὸ αὐτός ἐστιν ἡμεῖς καὶ ὡς πένης καὶ ταπεινὸς οἰκτείρεται, καὶ ὡς ἐν ταραχαῖς ὢν καθὸ μετεῖχε τῆς ταραττομένης ἐν κακοῖς φύσεως, καὶ ὡς εἰς ἀφανὲς ἀπιὼν καθ' ὅσον ἡ σωματικὴ διέλειπεν ἐπιφάνεια αὐτοῦ, καὶ ὡς ἀνακινηθεὶς καὶ ἀνακουφισθεὶς οἷον δή τι τῶν κουφοτάτων καθὸ τοῖς συναρπάσασιν ἐξέδωκεν ἑαυτὸν τήν τε ἐκ νηστείας ἀσθένειαν καὶ τὸ ἐξ ἀναλειψίας αὐχμηρὸν ἐξ ἡμῶν εἰς ἑαυτὸν ἀναφέρει, μηδὲν μεταξὺ τιθεὶς ἡμῶν τε καὶ ἑαυτοῦ, χλεύην τε ἐπὶ τούτοις λέγει τὴν παρὰ τῶν πολεμούντων ἣν δι' ἡμῶν νῦν ἔχει τῶν ὀνειδιζομένων ἐν ὀνόματι αὐτοῦ.

198 Ps 109,1b-2 Ἐπὶ πάντα τὸν κόσμον διαπεμφθήσεσθαι δηλοῖ τὴν δυνατὴν

ἐξουσίαν τοῦ θείου βασιλέως ἀρξαμένην ἀπὸ τῆς Ἱερουσαλὴμ κατὰ τὸ Ἐγὼ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, καὶ πάντας ὑπακούσεσθαι καὶ δουλεύσειν. 199 Ps 109,3c.4a Ἀπολινάριος δὲ τὴν Συμμάχου παραθεὶς ἑρμηνείαν φησίν· τὸ διηνεκὲς τῆς ἀκμῆς καὶ ἀμάραντον οἰκεῖον αἰώνιον ζωῇ παραβαλλόμενον δρόσοις ἑωθιναῖς, ὥσπερ ἡ λυθεῖσα ζωὴ σκιᾷ παρεβάλλετο κλινομένῃ, Ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται, καὶ τὰ ἑξῆς. 200 Ps 109,4 Αἰώνιος ἱερεὺς ὁ ζῶν αἰωνίως, βέβαιος ἱερωσύνη καθάπερ ὅρκῳ βεβαιωθεῖσα, τύπος ὁ Μελχισεδὲκ οὗ μὴ δηλοῦται θάνατος εἰς σημεῖον τοῦ μηδὲ ὄντος θανάτου· ἄρτι δὲ βασιλεὺς δηλωθείς, νῦν καὶ ἱερεὺς ἐπιδείκνυται ὅπερ ἀδύνατον ἐν Ἰσραὴλ καὶ νόμῳ. ὑποτετύπωτο δὲ ἐν Μελχισεδὲκ καὶ τοῦτο. 201 Ps 109,7 ∆ῆλον γὰρ ὡς Χριστὸς καὶ πρὸ τοῦ τὴν ἐξ ἀνθρώπων ὕψωσιν ὑψωθῆναι ἦν ὑψηλός, ἅτε δὴ ὢν ἐν μορφῇ θεοῦ καὶ καταβὰς ἐξ οὐρανοῦ. ταπεινότητος δὲ σύμβολον ὁδοιπορεία καὶ ποτὸν ὕδωρ ἐκ ποταμοῦ· καὶ ὁρῶμέν γε πεζοποροῦντα τὸν κύριον καὶ ποτὸν ὕδωρ αἰτοῦντα τὴν Σαμαρείτινι.

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