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

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 118,111 He intensified the demonstration of his zeal for the law, when he said the law was established as his own inheritance, not for a time but forever, choosing to live in it not as under some yoke of necessity but holily in gladness of soul. For that which is done with gladness is both permanent and steadfast. 238 Ps 118,113 Although not hateful insofar as they are men, it is not unworthy of God that such men are said to be hateful to God according to "You hated all who work iniquity," so that the greatest proof of loving the law is hating those who have deviated from the law; for which reason also the friendship of Jehoshaphat toward such a man became a reproach through the prophet, because he loved him who was hated by God. 239 Ps 118,118.119 He shows an imitation of God. If everyone who departs from the statutes on account of vain thoughts is despised by God, to him also they appear no more honorable than pressed olives or dung; for which reason he is also stirred up to love the divine ordinances, taking the vanity of the wicked as an incitement to diligence concerning what is good. But the fifth edition has "They were counted as nothing." 240 Ps 118,122 He desires what is lacking to be filled up by the forbearance of God, while he awaits his yet future good work, as if guaranteeing it as something that will be fulfilled, just like those who give surety for debtors so that they do not fall harshly under demands. Symmachus: "Receive me your servant for good," but Aquila and Theodotion have rendered it "Be surety." 241 Ps 118,129 Others, he says, marvel at gold and precious stones, but I, knowing that the divine commands are wonderful and the only good thing, hold to this and guard it more than any treasure. 242 Ps 118,130 The oracles need an opening up; for which reason the Lord also opened the mind of the disciples to understand the scriptures, and the understanding given through the words removes the deceit of pleasure or glory. 243 Ps 118,134 He asks this, because in troubles and sorrows precision concerning sound doctrine is difficult. 244 Ps 118,139 See the enmity which the just have. And this was toward their injustice and forgetfulness of the law. 245 Ps 118,141 According to the history, the text can be referred to David, saying these things about himself. For he was the youngest of all the sons of Jesse but also despised. At any rate, when all his brothers were taken by his father to the feast which Samuel had prepared, David was with his father's sheep, not having been taken to the banquet; but although being younger and despised, he himself received the kingdom by the decree of God, since he had not forgotten the statutes of God. And the one who is instructed in the divine words is also younger and despised for humbling himself, and the people from the gentiles, called after the elder and firstborn Israel, might utter the present saying. For those of the circumcision despise him who keeps the statutes of God with an unceasing memory. 246 Ps 118,162 The saying has something particular to David, that being pursued by Saul in vain and out of envy, he refrained from defending himself out of fear toward God; but it also extends to the general case, that it is not possible to escape the wars of rulers unharmed otherwise than by being guarded by the fear of God. 247 Ps 118,173 After the gift of wisdom, again he asks for salvation from dangers; this too is a reward for his voluntary zeal for the divine law. 248 Ps 118,174.175 Truly, then, he just now said he was expecting eternal salvation, and now, longing for it, he has made this the aim of his meditation on the law. For he says he will live again and praise God, having been helped toward this by His all-wise judgments, which is Christ, descending in place of men into the death that brings salvation to men, and by suffering redeeming those in passions and those

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παροξυσμῷ τῷ πρὸς τοὺς ἐπιβουλεύοντας, ὡς οὐκ ἐπλάνησε τὸν ∆αυὶδ ἡ τοῦ Σαοὺλ ἐπιβουλὴ πρὸς τὸ ἀμύνασθαι πρὸς τὸ προσῆκον. 237 Ps 118,111 Ἐπέτεινε τὴν ἔνδειξιν τῆς περὶ νόμον σπουδῆς, ὁπότε κλῆρον ἴδιον ἔφη τεθεῖσθαι τὸν νόμον, οὐ πρόσκαιρον ἀλλ' εἰς ἅπαν ἐν τούτῳ προσελόμενος ζῆν ὡς οὐχ ὑπό τι ζυγὸν ἀνάγκης ἀλλ' ἁγίως ἐν εὐφροσύνῃ ψυχῆς. τοῦτο γὰρ δὴ καὶ μόνιμον καὶ δυσμετάστατον ὅπερ εὐφροσύνῃ πράττεται. 238 Ps 118,113 Εἰ καὶ μὴ μισητοὶ καθὸ ἄνθρωποι, καθὸ καὶ θεῷ μισητοὺς λέγεσθαι τοὺς τοιούτους οὐκ ἀνάξιον θεῷ κατὰ τὸ Ἐμίσησας πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν, ὥστε ἀπόδειξις μεγίστη τοῦ τὸν νόμον ἀγαπᾶν τὸ μισεῖν τοὺς παρηλλαγμένους τοῦ νόμου· διὸ καὶ τῷ Ἰωσαφὰτ ἡ πρὸς τὸν τοιοῦτον φιλία μέμψις ἐγένετο διὰ τοῦ προφήτου, ὅτι τὸν ὑπὸ θεοῦ μισούμενον ἠγάπα. 239 Ps 118,118.119 Θεοῦ μίμησιν ἐνδείκνυται. εἰ θεῷ τε ἐξευτέληται πᾶς ὁ τῶν δικαιωμάτων ἀποστατῶν ἐπὶ ματαίοις ἐνθυμήμασι, καὶ αὐτῷ καταφαίνονται στεμφύλων ἢ σκωρέας οὐδὲν τιμιώτεροι· διὸ καὶ πρὸς ἀγάπην τῶν θείων διατάξεων ἐπεγείρεται, τὸ μάταιον τῶν φαύλων εἰς προτροπὴν τῆς περὶ τὸ καλὸν ἐπιμελείας λαμβάνων. Ἡ δὲ Ε ἔκδοσις Εἰς οὐδὲν ἐλογίσθησαν. 240 Ps 118,122 Ἀνεξικακίᾳ θεοῦ τὸ ἐλλεῖπον ἀναπληροῦσθαι ποθεῖ, περιμένοντος αὐτοῦ τὴν ἔτι μέλλουσαν ἀγαθουργίαν οἷον ἐγγυωμένου ταύτην ὡς ἐκπληρωθησο μένην, καθάπερ οἱ τοὺς ὀφείλοντας ἐγγυώμενοι πρὸς τὸ μὴ ταῖς ἀπατήσεσι χαλεπῶς ὑποπίπτειν. Σύμμαχος Ἀνάδεξαί με τὸν δοῦλόν σου εἰς ἀγαθόν, ὁ δὲ Ἀκύλας καὶ ὁ Θεοδοτίων Ἐγγύησαι ἐκδεδώκασιν. 241 Ps 118,129 Οἱ μὲν ἄλλοι, φησί, χρυσίον θαυμάζουσι καὶ λίθους τιμίους, ἐγὼ δὲ θαυμάσιον καὶ μόνον καλὸν ἐπιστάμενος τὰ θεῖα προστάγματα τοῦτον ἔχομαι καὶ θησαυροῦ παντὸς μᾶλλον διαφυλάττω. 242 Ps 118,130 ∆ιανοίξεως δεῖται τὰ λόγια· διὸ καὶ ὁ κύριος διήνοιξε τὸν νοῦν τῶν μαθητῶν τοῦ συνιέναι τὰς γραφάς, καὶ τὴν δι' ἡδονῆς ἢ δόξης ἀπάτην ἀφίστησιν ἡ διὰ τῶν λόγων ἐνδιδομένη σύνεσις. 243 Ps 118,134 Τοῦτο δὲ αἰτεῖ, ἐπειδὴ καὶ δύσκολος ἐν ταραχαῖς καὶ λύπαις ἡ περὶ τὸν ὑγιῆ λόγον ἀκρίβεια. 244 Ps 118,139 Ὅρα τὴν ἔχθραν ἣν ἔχουσιν οἱ δίκαιοι. αὕτη δὲ ἦν πρὸς τὴν ἀδικίαν αὐτῶν καὶ τὴν λήθην τοῦ νόμου. 245 Ps 118,141 ∆ύναται μὲν κατὰ τὴν ἱστορίαν ἀναφέρεσθαι ἐπὶ τὸν ∆αυὶδ τὰ ἐγκείμενα λέγοντα αὐτὰ περὶ ἑαυτοῦ. βραχύτατος γὰρ ἦν πάντων τῶν Ἰεσσαὶ παίδων ἀλλὰ καὶ ἐξουδενώμενος. πάντων γοῦν τῶν ἀδελφῶν αὐτοῦ παραληφθέντων ὑπὸ τοῦ πατρὸς εἰς ἣν ηὐτρέπισε Σαμουὴλ ἑστίαν, ὁ ∆αυὶδ ἐν τοῖς προβάτοις τοῦ πατρὸς ἦν οὐ παραληφθεὶς εἰς τὴν εὐωχίαν· ἀλλὰ καίτοι νεώτερος ὢν καὶ ἐξουδενώμενος τὴν βασιλείαν αὐτὸς ἔσχε ψήφῳ θεοῦ, ἐπεὶ οὐκ ἐπελέληστο τὰ τοῦ θεοῦ δικαιώματα. νεώτερος δὲ καὶ ὁ τοῖς θείοις λόγοις στοιχειούμενος καὶ ἐξουδενώμενος διὰ τὸ ταπεινοῦν ἑαυτόν, καὶ ὁ ἀπὸ τῶν ἐθνῶν δὲ λαὸς κληθεὶς μετὰ τὸν πρεσβύτην καὶ πρωτότοκον Ἰσραὴλ φθέγξαιτο τὸ προκείμενον ῥητόν. ἐξευτελίζουσι γὰρ αὐτὸν οἱ ἐκ περιτομῆς ἀλήστῳ μνήμῃ φυλάττοντα τὰ δικαιώματα τοῦ θεοῦ. 246 Ps 118,162 Ἔχει μὲν καὶ τὸ ἴδιον τοῦ ∆αυὶδ ὁ λόγος, ὅτι μάτην καὶ κατὰ φθόνον ὑπὸ τοῦ Σαοὺλ διωκόμενος φόβῳ τῷ πρὸς θεὸν ἐπέσχε τὸ ἀμύνασθαι· διήκει δὲ καὶ εἰς τὸ κοινόν, ὅτι τῶν ἀρχοντικῶν πολέμων οὐκ ἔστιν ἑτέρως ἀβλαβεῖς ἀπαλλάττεσθαι μὴ οὐχὶ φόβῳ θεοῦ φρουρουμένους. 247 Ps 118,173 Μετὰ τὴν τῆς σοφίας δόσιν πάλιν αὖ τὴν ἐκ κινδύνων σωτηρίαν αἰτεῖ· μισθὸν καὶ τοῦτο τῆς περὶ τὸν θεῖον νόμον ἑκουσίου σπουδῆς. 248 Ps 118,174.175 Ὄντως ἄρα τὴν αἰώνιον σωτηρίαν ἄρτι μὲν ἔλεγε προσδοκᾶν, νῦν δὲ καὶ ποθῶν αὐτῆς τοῦ νόμου μελέτης ταύτην πεποιῆσθαι σκοπόν. ἀναζήσεσθαι γὰρ δὴ καὶ αἰνέσειν θεὸν λέγει τοῖς πανσόφοις αὐτοῦ κρίμασιν εἰς τοῦτο βοηθηθείς, ὃ δή ἐστι Χριστὸς ἀντ' ἀνθρώπων εἰς τὸν σωτήριον ἀνθρώποις θάνατον καταβαίνων καὶ τῷ παθεῖν ἐξωνούμενος τοὺς ἐν πάθεσι καὶ τοὺς

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