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of faith; I mean him who was established as king over them; and they themselves having been born and become kings. upon whom the iron rod, that is, the immutable power, having shattered the earthy and earthen, transformed it into the undefiled nature, teaching that it is blessed only to trust in him. Since this is the meaning of the psalm which I have set forth, it is possible for one who wishes to test our interpretation by means of the divine words themselves, whether the things said by us are in harmony with the divinely inspired scripture. The rest of the untitled psalms, according to the reason previously given by us, for the synagogue of the Hebrews, not for the church of God, are of this sort. For it is possible to find some inscription for all of them, which the Hebrew does not accept for the sake of piety, and which through unbelief they did not accept. Such psalms are, to speak in summary, twelve in number, but that the things concerning them may be set forth more accurately and that we may know the order of sequence for each: the thirty-second, and forty-second, and in addition to these the seventieth, then the third after it, and after these the ninetieth, then the second, and in sequence up to the sixth, and again the eighth, and last among the untitled is the one hundred and third. So this is the order of the untitled psalms among the Hebrews. And the reason why these inscriptions were not accepted by them, I believe to be none other than the one I have stated; rather, our argument concerning these things would come to a proof, if we briefly examine a few of the untitled 5.94 psalms, so that the accusation of the Jews' senselessness might have its credibility through the examination of the sayings themselves. Since the psalm commands us to rejoice in the one who came from heaven to earth, saying, Rejoice, you righteous, in the Lord, as in one who presides over the universe and brought all things into being from non-being and preserves all things in being, whose command becomes substance. For this is the meaning of the divine words, that He spoke, and they were made; he commanded, and they were created. He makes blessed the nation that is established in his name, speaking of us, the nation, for whom the hope of salvation is the name of Christ, by which we who have believed are also named. For the Lord looked down from heaven, to see all the sons of men from his prepared dwelling place. And he called his prepared dwelling place the ever-existing Father, whose being is eternal, not having come into being from something, but always prepared; and we are not surprised that from that prepared dwelling place he mingles with the sons of men, having become a son of man, because we are persuaded that he is the one who formed our hearts alone. For if human nature is his creation, what new thing do we learn from the mystery? That the Lord of nature came to his own; but the Hebrews did not receive him. Therefore for these the inscription does not exist, just as the sun does not for one who does not see. Whence the course of the law according to the flesh, which he calls a false horse, and every corporeal understanding of the commandments (this would be the giant) we judge useless for salvation 5.95; just as the psalmist disparages such things, saying in a riddle: A horse is a false hope for salvation, and a giant will not be saved by the abundance of his strength. But looking to the one who delivers our souls from death through heavenly food (as the prophet says, The eyes of the Lord are on those who fear him, on those who hope in his mercy, to deliver their souls from death and to feed them in famine), we say that, Our soul waits for the Lord who has looked upon us from heaven and, May your mercy, O Lord, be upon us, just as we have hoped in you. For these reasons the Hebrew does not accept the inscription of this psalm. Again, in the same way, the forty-second does not have an inscription for the Hebrews, the argument showing, I think, that the mystery in this psalm was unacceptable to those who Judaize according to their sect. will enter

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πίστεως· τοῦτον λέγω τὸν καταστάντα βασιλέα ἐπ' αὐτῶν· καὶ αὐτοὶ γεννηθέντες καὶ βασιλεῖς γενόμενοι. ἐφ' ὧν ἡ σιδηρᾶ ῥάβδος, τουτέστιν ἡ ἄτρεπτος δύναμις περιθρύψασα τὸ γήϊνόν τε καὶ ὀστράκινον εἰς τὴν ἀκήρατον φύσιν μετεστοιχείωσε, διδάξας ὅτι μόνον ἐστὶ μακάριον τὸ ἐπ' αὐτῷ πεποιθέναι. ταύτης δὲ οὔσης τοῦ ψαλμοῦ τῆς διανοίας ἣν ἐξεθέμην, ἔξεστι τῷ βουλομένῳ δι' αὐτῶν τῶν θείων ῥημάτων δοκιμάσαι τὴν ἡμετέραν ὑπόληψιν, εἴπερ ἐφαρμόζει τὰ παρ' ἡμῶν εἰρημένα τῇ θεοπνεύστῳ γραφῇ. οἱ δὲ λοιποὶ τῶν ἀνεπιγράφων κατὰ τὸν προαπο δοθέντα λόγον ἡμῖν τῇ συναγωγῇ τῶν Ἑβραίων, οὐ τῇ τοῦ θεοῦ ἐκκλησίᾳ, τοιοῦτοί εἰσιν. ἐπὶ πάντων γὰρ ἔστιν εὑρεῖν τινα πάντως ἐπιγραφήν, ἣν ὁ Ἑβραῖος οὐ δέχεται διὰ τὸν τῆς εὐσεβείας λόγον, καὶ ἣν ὑπὸ ἀπιστίας οὐ παρεδέ ξαντο. εἰσὶ δὲ οἱ τοιοῦτοι ψαλμοί, ὡς ἐν κεφαλαίῳ μὲν εἰπεῖν, τὸν ἀριθμὸν δύο καὶ δέκα, ὡς δ' ἂν καὶ ἀκριβέστερον τὰ περὶ αὐτῶν ἐκτεθείη καὶ τὴν τάξιν τῆς ἀκολουθίας ἐφ' ἑκάστῳ γνωρίσωμεν· ὁ δεύτερος καὶ τριακοστός, καὶ τεσσαρακοστὸς καὶ δεύτερος καὶ ἐπὶ τούτοις ὁ ἑβδομηκοστός, εἶτα ὁ τρίτος μετ' αὐτόν, καὶ μετὰ τούτους ὁ ἐνενηκοστός, εἶτα ὁ δεύτερος, καὶ καθεξῆς ἕως τοῦ ἕκτου, καὶ πάλιν ὁ ὄγδοος, καὶ τελευταῖος ἐν τοῖς ἀνεπιγράφοις ὁ ἑκατοστός τε καὶ τρίτος. ἡ μὲν οὖν τάξις τῶν παρ' Ἑβραίοις ἀνεπιγ ράφων ψαλμῶν αὕτη. τὴν δὲ αἰτίαν τοῦ μὴ παραδεχθῆναι παρ' αὐτῶν τὰς ἐπιγραφὰς ταύτας οὐκ ἄλλην οἶμαί τινα παρὰ τὴν εἰρημένην εἶναι· μᾶλλον δ' ἂν ἡμῖν ὁ περὶ τούτων λόγος εἰς ἀπόδειξιν ἔλθοι, εἰ δι' ὀλίγων τινὰς τῶν ἀνεπι 5.94 γράφων ψαλμῶν ἐξ ἐπιδρομῆς θεωρήσομεν, ὡς ἂν ἡ κατηγορία τῆς τῶν Ἰουδαίων ἀγνωμοσύνης δι' αὐτῆς τῆς τῶν ῥητῶν θεωρίας τὸ πιστὸν ἔχοι. Ἐπειδὴ τῷ ἐξ οὐρανῶν ἐπὶ τὴν γῆν ἐλθόντι κελεύει ὁ ψαλμὸς ἐπαγάλλεσθαι, λέγων Ἀγαλλιᾶσθε, δίκαιοι ἐν κυρίῳ, ὡς τοῦ παντὸς ἐπιστατοῦντι καὶ ἐξ οὐκ ὄντος τὸ πᾶν εἰς τὸ εἶναι παραγαγόντι καὶ συντηροῦντι ἐν τῷ εἶναι τὰ πάντα, οὗ τὸ πρόσταγμα οὐσία γίνεται. αὕτη γὰρ τῶν θείων ῥημά των ἡ ἔννοια, ὅτι Αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετεί λατο καὶ ἐκτίσθησαν. οὗτος μακάριον ποιεῖ τὸ ἔθνος τὸ ἐπὶ τῷ ὀνόματι αὐτοῦ στηριζόμενον, ἡμᾶς λέγων τὸ ἔθνος, οἷς ἡ ἐλπὶς τῆς σωτηρίας τὸ ὄνομα τοῦ Χριστοῦ ἐστιν, ᾧ συνονο μαζόμεθα οἱ πεπιστευκότες. ὅτι Ἐξ οὐρανοῦ ἐπέβλεψεν ὁ κύριος, τοῦ ἰδεῖν πάντας τοὺς υἱοὺς τῶν ἀνθρώπων ἐκ τοῦ ἑτοίμου κατοικητηρίου αὐτοῦ. κατοικητήριον δὲ αὐτοῦ ἕτοιμον τὸ ἀεὶ ὂν τὸν πατέρα ὠνόμασεν, οὗ τὸ εἶναι ἀεί ἐστιν, οὐκ ἔκ τινος γενόμενον, ἀλλὰ πάντοτε ἕτοιμον· καὶ οὐ ξενιζόμεθα ὅτι ἐξ ἐκείνου τοῦ ἑτοίμου κατοικητηρίου τοῖς τῶν ἀνθρώπων υἱοῖς καταμίγνυται υἱὸς ἀνθρώπου γενόμενος, διὰ τὸ πεπεῖσθαι, ὅτι αὐτός ἐστιν Ὁ πλάσας καταμόνας τὰς καρδίας ἡμῶν. εἰ γὰρ ἐκείνου πλάσμα ἡ ἀνθρωπίνη φύσις, τί καινὸν ἐκ τοῦ μυστηρίου μανθάνομεν; ὅτι ὁ δεσπότης τῆς φύ σεως εἰς τὰ ἴδια ἦλθεν· ἀλλ' οἱ Ἑβραῖοι αὐτὸν οὐκ ἐδέξαντο. διὸ τούτοις ἡ ἐπιγραφὴ οὐκ ἔστιν, οὐδὲ ὁ ἥλιος τῷ μὴ βλέποντι. ὅθεν τὸν κατὰ σάρκα τοῦ νόμου δρόμον, ὃν ψευδῆ ἵππον λέγει, καὶ πᾶσαν τὴν σωματώδη τῶν ἐντολῶν κατα νόησιν (τοῦτο δ' ἂν εἴη ὁ γίγας) ἄχρηστον εἰς σωτηρίαν 5.95 κρίνομεν· καθὼς διαβάλλει τὰ τοιαῦτα ὁ ψαλμῳδὸς δι' αἰνίγματος λέγων· Ψευδὴς ἵππος εἰς σωτηρίαν, καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. βλέποντες δὲ ἐπὶ τὸν ῥυόμενον ἐκ θανάτου τὰς ψυχὰς ἡμῶν διὰ τῆς οὐρανίας τροφῆς (καθώς φησιν ὁ προφήτης ὅτι Ὀφθαλμοὶ κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν, τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ, ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ), φαμὲν ἐκεῖνο, ὅτι Ἡ ψυχὴ ἡμῶν ὑπομενεῖ τῷ κυρίῳ τῷ ἐξ οὐρανῶν ἡμᾶς ἐπιβλέψαντι καὶ ὅτι Γένοιτο, κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σέ. διὰ ταῦτα τὴν ἐπιγραφὴν τοῦ ψαλμοῦ τούτου ὁ Ἑβραῖος οὐ δέχεται. πάλιν κατὰ τὸν αὐτὸν τρόπον ὁ τεσσαρακοστός τε καὶ δεύτερος τοῖς Ἑβραίοις ἐπιγραφὴν οὐκ ἔχει, δεικνύν τος, οἶμαι, τοῦ λόγου, ὅτι τὸ ἐν τῷ ψαλμῷ τούτῳ μυστήριον τοῖς Ἑβραΐζουσι κατὰ τὴν αἵρεσιν ἀπαράδεκτον ἦν. εἰσελεύσεσθαι