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

redeeming the dying through death; to which is also consequently added, "My soul shall live," and the rest.

249 Ps 119,2 This was indeed immediately after the first apostasy of man and

by deceit Cain struck down his brother, but it is also throughout this present age, as is shown in other things and in the present matter. Therefore, being worn down and afflicted by this, the man who looks to God asks for salvation from him. He does not foresee the cessation that will be then, when he will be brought up to the habitation of the city of peace and the community with the good and the evil. 250 Ps 119,5 Another also shows the foreign land in one part, into which Israel, having fallen, sojourned, and that his sojourn extended for a very long time. Prophesying this in lament, he utters it as it pertains also to the present situation; for this is the longest. 251 Ps 119,7 For the good and God-fearing for their part are at peace also with all men, whenever a judicial punishment is not required which God commanded against the Canaanites and Amorites, forbidding friendship with them; but the wicked and those who do not know God would never enter into friendship with the good, but they abominate godliness and do not benevolently accept any good thing from the God-fearing nor are they tamed by their philanthropy.

252 Ps 120,1b-2 Here he calls mountains the invisible and heavenly powers;

and while awaiting help through them, he says the help does not originate from them but from the Creator.

253 Ps 121,1b-4 It is gladness to hear it being said by the angels

that is, of those who speak to prophets and, as it were, leading the Israelite flock, such as the one revealed through Zechariah interceding on behalf of the fallen Jerusalem and speaking of her future habitation. Having heard these things, the psalmist says he was gladdened, and having foreseen the firm habitation in the holy city, and having prophetically perceived the matter as if it were present. For this is, "Our feet were standing in the courts of Jerusalem." And the standing of feet is the immovable habitation which the holy prophets also foretell, the opposite of which was when, according to the history, God shook the foot of Jerusalem from its own land. Therefore the psalmist speaks of a rebuilding of the city, beheld by him just as also by Ezekiel, and the building to be as of a united city, not, that is, according to the custom of walls uniting it, but of the inhabitants being united with one another. For this reason he said not "a city" but "as a city" that has togetherness. For neither does Ezekiel nor Zechariah indicate that it will be inhabited within walls, but without walls, and that the Lord will be its wall, inasmuch as God is the guardian and preserver of the unity of the saints. He explains that the union is through the inhabitants themselves, saying, "For there the tribes went up, the tribes of the Lord, a testimony to Israel, to give thanks to the name of the Lord." Not because they were surrounded by walls were they united, but because they were through themselves. A testimony to Israel, that is, testifying to the truth of the promises; and "to give thanks to the name of the Lord," because to the one who fulfilled the wondrous promise, a confession of thanks is owed from those who have been benefited. And he says thrones of the house of David were set up in it, since Daniel also prophesies a kingdom for all, not only the rule of someone nor of one, but a common one for the best and

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ἀποθνῄσκον τας διὰ τοῦ θανάτου λυτρούμενος· ᾧ καὶ ἀκολούθως ἐπάγεται τὸ Ζήσεται ἡ ψυχή μου, καὶ τὰ ἑξῆς.

249 Ps 119,2 Τοῦτο ἦν μὲν εὐθὺς μετὰ πρώτην ἀπόστασιν τοῦ ἀνθρώπου καὶ

δόλῳ τὸν ἀδελφὸν ὁ Κάϊν κατέβαλεν, ἔστι δὲ καὶ διὰ τοῦ παντὸς αἰῶνος τοῦ παρόντος, ὡς ἐν τοῖς ἄλλοις καὶ ἐν τῷ παρόντι πράγματι δείκνυται. τοῦτ' οὖν καταπονούμενος καὶ θλιβόμενος ὁ πρὸς θεὸν ἀφορῶν ἄνθρωπος τὴς ἐξ αὐτοῦ σωτηρίαν αἰτεῖ. οὐ προορᾷ τὴν παῦλαν ἐσομένην τότε, ἐπειδὰν ἀναβιβασθῇ πρὸς τὴν τῆς εἰρηνικῆς πόλεως οἴκησιν καὶ τὴν σὺν ἀγαθοῖς καὶ κακοῖς πολιτείαν. 250 Ps 119,5 ∆ηλοῖ δὲ ἄλλος καὶ τὴν ἀλλόφυλον χώραν ἐξ ἑνὸς μέρους, εἰς ἣν ἐκπεσὼν παρῴκησεν ὁ Ἰσραήλ, καὶ τό γε ἐπὶ μακρότατον παρατεῖναι τὴν παροικίαν αὐτοῦ. προφητεύων ἐν ὀδυρμῷ τοῦτο ἐκφέρει ὡς ἐφικνεῖσθαι καὶ τῆς νῦν καθεστώσης· αὕτη γὰρ ἡ μακροτάτη. 251 Ps 119,7 Οἱ μὲν γὰρ ἀγαθοὶ καὶ θεοσεβεῖς τὸ ἐξ αὐτῶν καὶ μετὰ πάντων ἀνθρώπων εἰρηνεύουσιν, ὁπότε μὴ κριτικῆς δέοι τιμωρίας ἣν κατὰ Χαναναίων καὶ Ἀμορραίων ἐπέταττεν ὁ θεὸς τὴν φιλίαν ἀπαγορεύων τὴν πρὸς αὐτούς· οἱ δὲ φαῦλοι καὶ θεὸν ἀγνοοῦντες οὐδέ ποτ' ἂν ἀγαθοῖς εἰς φιλίαν συμβαῖεν, ἀλλὰ βδελύττονται θεοσέβειαν καὶ τὸ χρηστόν τι παρὰ τῶν θεοσεβῶν οὐκ εὐμενῶς ἀποδέχονται οὐδὲ ἡμεροῦνται τῇ παρ' ἐκείνων φιλανθρωπίᾳ.

252 Ps 120,1b-2 Ὄρη λέγει ἐνταῦθα τὰς ἀοράτους καὶ οὐρανίους δυνάμεις·

καὶ τὴν βοήθειαν διὰ τούτων περιμένων, οὐκ ἐκ τούτων ὁρμᾶσθαι τὴν βοήθειαν ἀλλὰ παρὰ τοῦ δημιουργοῦ λέγει.

253 Ps 121,1b-4 Εὐφροσύνη ἐστὶ τὸ ἀκοῦσαι λεγόμενον ὑπὸ τῶν ἀγγέλων

δηλαδὴ τῶν λαλούντων προφήταις καὶ οἷον ἀγέλης ἐξαρχόντων τῆς Ἰσραηλιτικῆς, οἷός ἐστιν ὁ διὰ Ζαχαρίου δηλούμενος πρεσβεύων τε ὑπὲρ τῆς πεπτωκυίας Ἱερουσαλὴμ καὶ τὴν μέλλουσαν αὐτῆς λέγων κατοίκησιν. ταῦτα δὴ καὶ ὁ ὑμνῳδὸς ἀκηκοὼς ηὐφρᾶνθαί φησι καὶ προεωρακὼς τὴν βεβαίαν κατοίκησιν ἐν τῇ ἁγίᾳ πόλει καὶ οἱονεὶ παρόντος τοῦ πράγματος αἰσθόμενος προφητικῶς. τοῦτο γὰρ τὸ Ἑστῶτες ἦσαν οἱ πόδες ἡμῶν ἐν ταῖς αὐλαῖς Ἱερουσαλήμ. στάσις δὲ ποδῶν ἡ ἀμετακίνητός ἐστι κατοίκησις ἣν καὶ οἱ ἅγιοι προφῆται προαγορεύουσιν, οὗ τοὐναντίον ἦν ὅτε κατὰ τὴν ἱστορίαν ἐσάλευσεν ὁ θεὸς τὸν πόδα Ἱερουσαλὴμ ἀπὸ γῆς τῆς οἰκείας. ἀνοικοδομίαν οὖν λέγει τῆς πόλεως ὁ ὑμνῳδός, τεθεωρημένην αὐτῷ καθάπερ καὶ τῷ Ἱεζεκιήλ, τὴν δὲ οἰκοδομίαν ὡς πόλεως ἡνωμένης εἶναι, οὐ κατὰ τὸ σύνηθες δηλαδὴ περιβόλων αὐτὴν ἑνούντων ἀλλὰ τῶν οἰκητόρων πρὸς ἀλλήλους ἡνωμένων. διὸ καὶ οὐ πόλιν εἴρηκεν ἀλλ' ὡς πόλιν συνάφειαν ἔχουσαν ὁμοῦ. οὐδὲ γὰρ ὑπὸ τείχεσιν αὐτὴν ὁ Ἱεζεκιὴλ οἰκηθήσεσθαι προδηλοῖ οὐδὲ Ζαχαρίας ἀλλ' ἀτείχιστον, τεῖχος δὲ αὐτῆς τὸν κύριον ἔσεσθαι καθότι τῆς τῶν ἁγίων ἑνότητος φύλαξ καὶ συνοχεὺς ὁ θεός. ἑρμηνεύει δὴ τὸ δι' αὐτῶν τῶν οἰκητόρων εἶναι τὴν ἕνωσιν, λέγων Ἐκεῖ γὰρ ἀνέβησαν αἱ φυλαί, φυλαὶ κυρίου μαρτύριον τῷ Ἰσραὴλ τοῦ ἐξομολογήσασθαι τῷ ὀνόματι κυρίου. Οὐχ ὅτι τείχη περιεβάλλοντο, διὰ τοῦτο ἡνώθησαν, ἀλλ' ὅτι αὐτοὶ δι' ἑαυτῶν. μαρτύριον μὲν τῷ Ἰσραήλ, τὴν ἀλήθειαν δηλαδὴ τῶν ἐπαγγελιῶν μαρτυροῦν, τοῦ ἐξομολογήσασθαι δὲ τῷ ὀνόματι κυρίου, ὅτι τῷ πληρώσαντι δηλαδὴ τὴν θαυμασίαν ἐπαγγελίαν ἐξομολόγησις χαρίτων ὀφείλεται παρὰ τῶν εὐεργετουμένων. Θρόνους τε τοῦ οἴκου ∆αυὶδ ἱδρυθῆναι ἐπ' αὐτῆς φησιν, ἐπεὶ καὶ βασιλείαν τὴν πάντων ὁ ∆ανιὴλ προφητεύει, οὐ μόνον ἀρχικήν τινος οὐδὲ ἑνὸς τὴν ἀρχὴν ἀλλὰ κοινὴν ὑπὲρ τῶν ἀρίστων καὶ

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