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the earth has been inhabited. For who of those who have received the word concerning piety does not know that on the day of the Sabbath the mystery concerning death was worked, that body having remained unmoved in its bed in the tomb, exactly according to the law? and that day, when the earth was inhabited by our founder, who by destroying the destroyer of our habitation, again built from the beginning what had been ruined? But our destroyer was death, which he then abolished, when to us he seemed to keep the Sabbath, remaining unmoved in the place where he was, but he was struggling against the power of death, preparing a way through himself for all the dead to the resurrection from death. But the enemy of the cross of Christ does not accept the mystery of the Sabbath. Therefore this is also the psalm that is without an inscription among them. For they do not agree that this is the Lord who, having formed himself according to us and put on our shame in the form of a servant, reigned again and put on his own comeliness and girded himself with his own power. And the power and comeliness of the Son is the Father. He made the human nature, which had been loosened by sin, firm again, so that it would no longer be shaken off toward evil nor receive the agitation of sin. And having praised the grace through many other riddles, he adds certain rivers loudly sounding with the word, meaning, I think, the voices of the gospels. And why must one go through each of the things written in the psalmody, there being no doubt in the divine sayings that the hymnody looks to him, the God who ascended with a shout and confirmed his 5.99 testimonies through the good confession and prepared the holiness of the spirit to be fitting for his own house of the church? Likewise, also for the ninety-third, for the same reason the Hebrew does not accept the inscription; but the wording of the inscription is thus: For David, on the fourth day of the week, without an inscription among the Hebrews. And the mystery in this foretells the economy concerning the passion. For on the fifth day of the week, the betrayal by Judas having taken place on the day before this, he who redeems the whole world through himself is in a certain way sold by the betrayer; for thus also by the prophecy of Jeremiah the event is named: And they took the thirty pieces of silver, the price of him who was priced. For this reason, I think, he is sold, so that by his own sale he might redeem those who have been sold under sin; whence the prophet, foreseeing what was to be, is roused with a certain anger at what happened, calling him the God of vengeances and exhorting that the one humbled for our sakes be exalted <καὶ> that he render to the arrogant the retribution according to their worth, so that sinners might not boast in their wickedness. To whom he cries out, calling them senseless and foolish, those who did not accept the divinity of the one who appeared. For it is characteristic of the senseless person, as he says elsewhere, to say that the existing God does not exist. And he cries out to such people: Understand, you senseless among the people, and you fools, at some time be wise. Who planted the ear? Who formed the eye? Who instructs the nations? Who knows the thoughts of men? For through all these things, I think, the prophet reveals the 5.100 miracles concerning the healings, through which eyes were formed by spittle and were made of clay from the earth, and ears were in a way planted by his fingers for those deprived of this sense. and whatever lay hidden in the secret of their thoughts was discerned by the one who sees their reflections. Since, crying out these things, he was not heard, he turns his discourse to the Lord and says: Blessed is the man whom you instruct, Lord, and teach out of your law; as the law by itself profits nothing, unless some divine teaching should make clear the mystery lying within it; as this same prophet said, Uncover my eyes, and I will understand the wonderful things from your law. Or perhaps he calls blessed the one from the gentiles who believes in the spiritual law, who being a man the before

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κατῴκισται ἡ γῆ. τίς γὰρ οὐκ οἶδε τῶν παραδεδεγμένων τὸν περὶ τῆς εὐσεβείας λόγον, ὅτι τῇ ἡμέρᾳ τοῦ Σαββάτου τὸ κατὰ τὸν θάνατον ἐνηργήθη μυστήριον, ἀκριβῶς κατὰ τὸν νόμον ἀκινήτου μείναντος ἐπὶ τῆς ἐν τῷ μνήματι κοίτης ἐκείνου τοῦ σώματος; καὶ τὴν ἡμέραν ἐκείνην, ὅτε κατῳκίσθη ἡ γῆ ὑπὸ τοῦ οἰκιστοῦ ἡμῶν, ὃς διὰ τοῦ καταλῦσαι τὸν καθαι ρέτην τῆς ἡμετέρας οἰκήσεως πάλιν τὸ ἐρειπωθὲν ἐξ ὑπαρχῆς ᾠκοδόμησεν; ὁ δὲ καθαιρέτης ἡμῶν ὁ θάνατος ἦν, ὃν τότε κατήργησεν, ὅτε ἡμῖν μὲν σαββατίζειν ἐδόκει μένων ἐν ᾧ ἦν τόπῳ ἀκίνητος, τὴν δὲ τοῦ θανάτου κατηγωνίζετο δύναμιν ὁδοποιῶν δι' ἑαυτοῦ τοῖς τεθνεῶσι πᾶσι τὴν ἐκ τοῦ θανάτου ἀνάστασιν. ἀλλ' οὐ δέχεται τὸ τοῦ Σαββάτου μυστήριον ὁ ἐχθρὸς τοῦ σταυροῦ τοῦ Χριστοῦ. διὸ καὶ οὗτός ἐστιν ὁ αἶνος παρ' αὐτοῖς ἀνεπίγραφος. οὐ γὰρ συντί θενται, ὅτι οὗτός ἐστιν ὁ κύριος ὃς καθ' ἡμᾶς ἑαυτὸν σχη ματίσας καὶ τὴν ἡμετέραν αἰσχύνην περιβαλόμενος ἐν τῇ τοῦ δούλου μορφῇ πάλιν ἐβασίλευσε καὶ τὴν ἰδίαν εὐπρέπειαν ἐνεδύσατο καὶ τὴν ἑαυτοῦ περιεβάλετο δύναμιν. δύναμις δὲ καὶ εὐπρέπεια τοῦ υἱοῦ ὁ πατήρ. οὗτος λυθεῖσαν δι' ἁμαρτίας τὴν ἀνθρωπίνην φύσιν πάλιν στερρὰν ἀπειργά σατο· ὡς μηκέτι αὐτὴν πρὸς κακίαν ἀποσεισθῆναι μηδὲ τὸν ἐν ἁμαρτίᾳ δέξασθαι σάλον. καὶ πολλὰ καὶ ἄλλα δι' αἰνιγμά των ἀνευφημήσας τὴν χάριν, ποταμούς τινας μεγάλα ἠχοῦντας τῷ λόγῳ προστίθησι, τὰς τῶν εὐαγγελίων, ὡς οἶμαι, λέγων φωνάς. καὶ τί χρὴ τὰ καθ' ἕκαστον διεξιέναι τῶν ἐν τῇ ψαλμῳδίᾳ γεγραμμένων, οὐδεμιᾶς οὔσης ἐν τοῖς θείοις ῥητοῖς ἀμφιβολίας τοῦ εἰς ἐκεῖνον βλέπειν τὴν ὑ μνῳδίαν τὸν ἀναβάντα θεὸν ἐν ἀλαλαγμῷ καὶ τὰ μαρτύρια 5.99 αὐτοῦ διὰ τῆς ἀγαθῆς ὁμολογίας πιστώσαντα καὶ τὸ ἁγίασμα τοῦ πνεύματος τῷ ἰδίῳ οἴκῳ τῆς ἐκκλησίας ἐμπρέψαι παρασκευάσαντα; Ὡσαύτως καὶ τοῦ τρίτου μετὰ τὸν ἐνενηκοστὸν διὰ τὴν αὐτὴν αἰτίαν ὁ Ἑβραῖος τὴν ἐπιγραφὴν οὐ παραδέχεται· ἔχει δὲ ἡ λέξις τῆς ἐπιγραφῆς οὕτως· Τῷ ∆αβὶδ τετράδι Σαβ βάτων, ἀνεπίγραφος παρ' Ἑβραίοις. τὸ δὲ ἐν τούτῳ μυστήριον τὴν περὶ τὸ πάθος οἰκονομίαν προαγορεύει. τῇ γὰρ πέμπτῃ τοῦ Σαββάτου τῆς προδοσίας παρὰ τοῦ Ἰούδα γεγενημένης ἐν τῇ πρὸ ταύτης ἡμέρᾳ ὁ πάντα τὸν κόσμον δι' ἑαυτοῦ λυτρούμενος ὑπὸ τοῦ προδότου τρόπον τινὰ πωλεῖται· οὕτω γὰρ καὶ παρὰ τῆς προφητείας Ἰερεμίου τὸ γεγονὸς ὀνομάζεται· Καὶ ἔλαβον τὰ τριάκοντα ἀργύρια τὴν τιμὴν τοῦ τετιμημένου. διὰ τοῦτο δέ, οἶμαι, πωλεῖται, ἵνα τῇ ἑαυτοῦ πράσει τοὺς ὑπὸ τῆς ἁμαρτίας πεπραμένους ἐξαγο ράσῃ· ὅθεν προϊδὼν ὁ προφήτης τὸ ἐσόμενον θυμῷ τινι πρὸς τὸ γενόμενον διεγείρεται, θεὸν ἐκδικήσεων αὐτὸν ὀνομάζων καὶ ὑψωθῆναι τὸν δι' ἡμᾶς ταπεινωθέντα παρακα λῶν <καὶ> ἀποδοῦναι τοῖς ὑπερηφάνοις τὴν κατ' ἀξίαν ἀντίδοσιν, ὡς ἂν μὴ ἐπικαυχοῖντο οἱ ἁμαρτωλοὶ τῇ κακίᾳ. πρὸς οὓς βοᾷ ἄφρονας αὐτοὺς καὶ μωροὺς ὀνομάζων τοὺς μὴ παραδεξαμένους τὴν τοῦ ὀφθέντος θεότητα. ἴδιον γάρ ἐστι τοῦ ἄφρονος, ὡς ἑτέρωθί φησι, τὸ τὸν ὄντα θεὸν μὴ εἶναι λέγειν. βοᾷ δὲ πρὸς τοὺς τοιούτους ὅτι Σύνετε ἄφρονες ἐν τῷ λαῷ, καὶ μωροί ποτε φρονήσατε. τίς ὁ φυτεύσας τὸ οὖς; τίς ὁ πλάσας τὸν ὀφθαλμόν; τίς ὁ παιδεύων τὰ ἔθνη; τίς ὁ γινώσκων τοὺς διαλογισμοὺς τῶν ἀνθρώπων; διὰ τούτων γὰρ οἶμαι πάντων τὸν προφήτην τὰ κατὰ τὰς ἰάσεις 5.100 μηνύειν θαύματα, δι' ὧν ὀφθαλμοί τε ἐπλάσσοντο διὰ τοῦ πτύσματος καὶ τῆς γῆς πηλουργούμενοι, καὶ ἀκοαὶ τρόπον τινὰ τοῖς ἐστερημένοις τῆς αἰσθήσεως ταύτης διὰ τῶν δακτύλων ἐνεφυτεύοντο. καὶ ὅσα ἐν τῷ κρυπτῷ τῶν νοημάτων ἐλάνθανεν, παρὰ τοῦ βλέποντος τὰς ἐνθυμήσεις αὐτῶν διελέγετο. ἐπειδὴ τούτοις ἐμβοῶν οὐκ ἠκούσθη, πρὸς τὸν κύριον ἐπιστρέφει τὸν λόγον καί φησιν· Μακάριος ἄνθρωπος, ὃν ἂν παιδεύσῃς, κύριε, καὶ ἐκ τοῦ νόμου σου διδάξῃς αὐτόν· ὡς τοῦ νόμου καθ' ἑαυτὸν ὠφελοῦντος οὐδέν, εἰ μή τις θεία διδαχὴ τὸ ἐγκείμενον αὐτῷ μυστήριον σαφηνίσειε· καθὼς εἶπεν ὁ αὐτὸς οὗτος προφήτης, ὅτι Ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου. ἢ τάχα μακαρίζει τὸν ἐξ ἐθνῶν τῷ πνευματικῷ νόμῳ πιστεύοντα, ὃς ἄνθρωπος ὢν τὸν πρὸ