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of representative things and the “they pierced,” and rather the, “they have marred my hands and my feet,” to set beside it; to which is added next, the, “They divided my garments among themselves, and for my clothing they cast lots;” which Aquila rendered thus, “they will divide my garment among themselves, and for my clothing they will cast a lot;” and Symmachus, “they distributed my garments among themselves, and for my raiment they cast lots;” which was also fulfilled at the time of the passion, when those who crucified him took his garments and made four parts, to each soldier a part, and the tunic; Now it was seamless, woven from the top throughout, for which reason they also said to one another: “Let us not tear it, but let us cast lots for it, whose it shall be;” to which the evangelist adds, saying, “that the scripture might be fulfilled,” the “They divided my garments among themselves, and for my clothing they cast lots.” And the prophecy about him contains these things; the Hebrew text about nine points; to which is added consequently both in the psalm just as indeed also in the gospels, the “Blessed is he who comes in the name of the Lord;” which seems to me to signify something like this: “Save now, blessed is he who comes in the name of the Lord,” of the Father and God of all. 88 Ps. Psalm 131. -14. The Lord swore to David a truth, and he will not turn back from it, “Of the fruit of your loins I will set upon your throne.” And again, “There will I make a horn to spring forth for David; I have prepared a lamp for my anointed.” “Your enemies I will clothe with shame, but upon him my holiness shall flourish.” And here clearly a promise concerning the Christ is given by God to David with an oath, as one who would be born from his seed, and would possess his throne. The matters concerning the passages would require much examination, since Christ does not seem to have sat physically on the throne of David and his kingdom, which matters we shall postpone because it is not for the present treatise, beyond the proposed scope, to spend our time on the exposition of the psalm; but one must judiciously not, on the basis of one scripture, if it cannot be applied physically to Christ, reject the things clearly said about him in many places; but following true reason, and attending to the divine scripture itself, it is fitting to consider that which at one time prophesies he will come as someone poor and humble and dishonored, having no form nor beauty, and at another time says he is an honored king; of which some things can be fulfilled physically, but others only according to the spiritual sense of the scripture, and some things must be expected to be fulfilled at his second coming. Nevertheless our Lord 89 was also proclaimed king of the Jews at his first coming, not by chance Pilate having ordered to be inscribed on his cross in Greek and Roman and Hebrew letters the, “This is the King of the Jews.” Ps. Psalm 141. -13. And that which is said here, “The righteous wait for me, until you reward me,” seems to be spoken in the person of the Savior; for whom else do the righteous wait until God rewards him, than this one? Since, as it is said somewhere concerning the righteous of old, that having received a good testimony they did not receive the promises, God having provided something better for us, that they should not be made perfect apart from us. And it is clear that the saying refers to him from the fact that the things concerning his passion are also indicated in the psalm, in accordance with the other prophecies; for it is written, “I will pour out my supplication before him, I will declare my affliction before him.” “When my spirit was fainting within me, then you knew my paths; in the way wherein I walked they have hidden a snare for me;” and again, “deliver me from my persecutors, for they are stronger than I.” Next to these things, also praying concerning his resurrection from the dead, he says: “Bring my soul out of prison, that I may confess your name;” to which is added, “the righteous wait for me, until you reward me.” Therefore all those righteous ones waited for Christ until

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παραστατικῶν καὶ τὸ ὤρυξαν, καὶ μᾶλλον τὸ, ἤσχυναν χεῖράς μου καὶ πόδας μου, παραθέσθαι· οἷς ἑξῆς ἐπιφέρεται τὸ, διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον· ὅπερ ὁ μὲν Ἀκύλας οὕτως ἐξέδωκεν, μερίσουσιν ἱμάτιόν μου ἑαυτοῖς, καὶ ἐπὶ ἔνδυσίν μου βαλοῦσι κλῆρον· ὁ δὲ Σύμμαχος, διενέμοντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ περὶ ἐσθῆτος μου ἐλάγχανον· ὃ καὶ αὐτὸ ἅμα τε τῷ πάθει πεπλήρωται, ὅτε οἱ σταυρώσαντες αὐτὸν λαβόντες τὰ ἱμάτια αὐτοῦ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα· ἦν δὲ ἄρραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι' ὅλου, διὸ καὶ εἶπαν πρὸς ἀλλήλους· Μὴ σχίσωμεν αὐτὸν, ἀλλὰ λάχωμεν περὶ αὐτοῦ, τίνος ἔσται· οἷς ἐπιφέρει λέγων ὁ εὐαγγελιστὴς, ἵνα ἡ γραφῇ πληρωθῇ, τὸ διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Καὶ ταῦτα μὲν ἡ προφητεία περὶ αὐτοῦ τὸ Ἑβραϊκὸν ὡσεὶ ἐννᾶ περιέχει· ᾧ ἀκολούθως ἐπιφέρεται καὶ ἐν τῷ ψαλμῷ ὥσπερ δὴ καὶ ἐν τοῖς εὐαγγελίοις, τὸ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὅπερ τοιοῦτόν τί μοι δηλοῦν ἔοικεν· σῶσον δὴ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, τοῦ Πατρὸς καὶ Θεοῦ τῶν ὅλων. 88 Ψ. Ψαλμοῦ ρλαʹ. -Ι∆ʹ. Ὤμοσε Κύριος τῷ ∆αυὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσει αὐτὸν, Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου. Καὶ πάλιν, Ἐκεῖ ἐξανατελῶ κέρας τῷ ∆αυὶδ, ἡτοίμασα λύχνον τῷ χριστῷ μου. Τοὺς ἐχθρούς σου ἐνδύσω αἰσχύνην, ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου. Καὶ ἐνταῦθα σαφῶς τῷ ∆αυὶδ μεθ' ὅρκου ὑπὸ τοῦ Θεοῦ ἐπαγγελία περὶ τοῦ Χριστοῦ δίδοται, ὡς ἂν ἐκ σπέρματος αὐτοῦ γεννηθήσεσθαι μέλλοντος, καὶ καθέξοντος αὐτοῦ τὸν θρόνον. Πολλῆς δ' ἐξετάσεως χρῄζοι ἂν τὰ κατὰ τοὺς τόπους, ἐπεὶ μὴ δοκῇ σωματικῶς ὁ Χριστὸς ἐπὶ τὸν θρόνον τοῦ ∆αυὶδ καὶ τὴν βασιλείαν αὐτοῦ κεκαθικέναι, ἃ καὶ ὑπερθησόμεθα διὰ τὸ μὴ τῆς παρούσης εἶναι πραγματείας παρὰ τὸν προκείμενον σκοπὸν κατατρίβειν τὴν σχολὴν ἐπὶ τὴν τοῦ ψαλμοῦ διήγησιν· εὐγνωμόνως δέ τοι χρὴ μὴ ἀπὸ μιᾶς γραφῆς, εἰ μὴ εἴη δυνατὴ κατὰ τὸ σωματικὸν ἐφαρμόζειν τῷ Χριστῷ, τὰ πολλαχῆ σαφῶς περὶ αὐτοῦ εἰρημένα παρακρούεσθαι· ἑπομένους γε μὴν ἀληθεῖ λόγῳ, καὶ αὐτῇ τῇ θείᾳ παρισταμένους γραφῇ, ἐφίσταναι προσήκει, ὃς ποτὲ μὲν αὐτὸν πτωχόν τινα καὶ εὐτελῆ καὶ ἄτιμον, μὴ ἔχοντα εἶδος μὴ δὲ κάλλος, ἐλεύσεσθαι προφητεύει, ἄλλοτε δὲ βασιλέα ἔντιμον αὐτὸν φησίν· ὧν τὰ μὲν καὶ σωματικῶς ἀποπεπληρῶσθαι δύναται, τὰ δὲ κατὰ μόνον τὸν πνευματικὸν τῆς γραφῆς νοῦν, ἤδη δὲ τίνα καὶ κατὰ τὴν δευτέραν αὐτοῦ παρουσίαν πληρωθήσεσθαι προσδοκητέον. Πλὴν καὶ βασιλεὺς Ἰουδαίων ἐχρημάτισεν ὁ Κύριος 89 ἡμῶν κατὰ τὴν πρώτην αὐτοῦ παρουσίαν, οὐχ ὡς ἔτυχε τοῦ Πιλάτου κελεύσαντος ἐπιγραφῆναι αὐτοῦ τῷ σταυρῷ γράμμασιν Ἑλληνικοῖς καὶ Ῥωμαϊκοῖς καὶ Ἑβραϊκοῖς τὸ, οὗτός ἐστιν ὁ βασιλεὺς τῶν Ἰουδαίων. Ψ. Ψαλμοῦ ρμαʹ. -ΙΓʹ. Καὶ τὸ ἐνθάδε λεγόμενον, ἐμὲ ὑπομενοῦσι δίκαιοι ἕως οὗ ἀνταποδῷς μοι, ἔοικεν ἐκ προσώπου λέγεσθαι τοῦ Σωτῆρος· τίνα γὰρ ἄλλον ὑπομενοῦσι δίκαιοι ἕως οὗ ἀνταποδῷ αὐτῷ ὁ Θεὸς, ἢ τοῦτον; Ἐπεὶ καθὼς εἴρηταί που περὶ τῶν πάλαι δικαίων, ὡς ἄρα μαρτυρηθέντες οὐκ ἐκομίσαντο τὰς ἐπαγγελίας, τοῦ Θεοῦ κρεῖττόν τι περὶ ἡμῶν προβλεψαμένου ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. ∆ῆλον δ' ὅτι αὐτὸν ὁρᾷ τὸ ῥητὸν ἀπὸ τοῦ καὶ τὰ κατὰ τὸ πάθος αὐτοῦ ἐν τῷ ψαλμῷ ἀκολούθως ταῖς ἄλλαις προφητείαις προσημαίνεσθαι· γέγραπται γ' οὖν, Ἐκχεῶ ἐνώπιον αὐτοῦ τὴν δέησίν μου, τὴν θλίψιν μου ἐνώπιον αὐτοῦ ἀπαγγελῶ. Ἐν τῷ ἐκλείπειν ἐξ ἐμοῦ τὸ πνεῦμά μου, καὶ σὺ ἔγνως τὰς τρίβους μου· ἐν ὁδῷ ταύτῃ, ᾗ ἐπορευόμην, ἔκρυψαν παγίδα μοι· καὶ πάλιν, ῥῦσαί με ἐκ τῶν καταδιωκόντων με, ὅτι ἐκραταιώθησαν ὑπὲρ ἐμέ. Τούτοις ἑξῆς καὶ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως αὐτοῦ εὐχόμενος φησίν· Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, τοῦ ἐξομολογήσασθαι τῷ ὀνόματί σου· οἷς ἐπιφέρει τὸ, ἐμὲ ὑπομένουσι δίκαιοι ἕως οὗ ἀνταποδῷς μοι. Ὑπέμειναν οὖν τὸν Χριστὸν πάντες ἐκεῖνοι οἱ δίκαιοι ἕως οὗ