Fragments on Psalms 1-150 1.1,2 Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has
are not deemed worthy of the judgment of resurrection, just as sinners are not of the council of the righteous. For the way of the righteous, being wo
they have. 3.4 But you, O Lord, are my helper, my glory, and the one who lifts up my head. The mind is exalted then, when it applies itself to the man
The Lord has made his holy one wonderful. Know therefore, you who trust in multitudes, that he has shown to be wonderful the one who trusts in him. -D
a soul that acts for God, they provoke God, clearly fighting against God. - Cast them out from impiety, having made them pious. - It is a blessing to
mentions, on account of the many altars throughout the whole earth established through Christ in his churches. Therefore also in the 83rd psalm, it to
is named among the nations. - His name, therefore, has been blotted out forever. For every rite has been extinguished of men now and of those who are
a footstool for his feet. For his kingdom is the contemplation of all ages that have been and that will be through which contemplation even enemies b
from me? Of the same. Teaching, that [forgetfulness] has fallen away from the memory of God at some time (for God makes a forgetting of those who are
to be saved, and to come to the knowledge of the truth. 17.9 Smoke went up in his wrath, and fire from his presence devoured, coals were kindled from
in this way He is shown to be the master of the elements, so as even to bring on night in the middle of the day. 18.6 He set His tabernacle in the sun
and these on horses. Understand also horses as the leapings of the passions, on [which] the demons ride and chariots as the conspiracy of the impetuo
The Lord restores the soul, and re-establishes it after shepherding it, and makes it dwell in a place of green pasture then having restored it, he le
Amalek. And: Lifting up holy hands without wrath and doubting. And: The lifting up of my hands, an evening sacrifice. I would say, then, that our hand
to consider as the author of creation therefore let these be punished. 27.6,7 Blessed is the Lord, because he has heard the voice of my supplication.
his saints, because the Lord seeks out truth, and repays those who act with exceeding pride. Be of good courage, and let your heart be strengthened, a
to use metaphors, as here. Of pride, not being a footed animal, but a state, he has named a foot what he prays for, therefore, is this: may I not bec
should he be so disposed, he says, the just and good one, that is, God, will not cease to pity him, and to give the things from himself, so that it mi
saying that he feared the justice he was about to flee, through the words and the frequent misfortunes, which he called hands. 37.4 There is no healin
my. Those who are not aware of their own sins cannot say these things for some even boast and take pleasure in their own faults, as if carrying them
of the dragon Behold now, his strength is in his loins, and his power is upon the navel of his belly. For the strength of the dia bol is especially a
This he says: for if I had not hoped in you, I would have defended myself. But now I know this: Do not avenge yourselves, beloved, but give place to
I was dumb and was humbled, and kept silence from good things, and my pain was renewed. - My heart grew hot within me, and in my meditation a fire wil
such by Satan. And you have melted away his soul like a spider's web. But the sinning soul grows thick for such is the nature of sin wherefore it is
in the contemplation of the things that have happened. Another. First, God leads someone up from a pit of misery second, he sets his feet upon a rock
we say, the repenting people asks of God why he has forsaken him thus afflicted and sorrowful. -But the Where, spoken of God, which is significant o
with intelligible sweet odors the daughters of kings have delighted you, that is, at the time when it was necessary for you to be honored by them. For
discourse, and the daughter, he says, of Tyre will come with gifts, and the rich of the people will entreat your face with gifts, for they do not wors
minding earthly things, and clinging to the desires of the flesh. Then the sons of men, those who exercise some care and practice of reason for the r
they did not do, nor was deceit found in their mouth it is likely they have sinned in the final and the last and the very small things, which have be
from you, and do not take your holy Spirit from me. He prays not to be deprived of divine care (for this he here called face), nor to be stripped of t
they cast iniquity upon me, and in wrath they were angry with me. He confesses here, teaching us to confess, as having taken on our person. - Being la
Likewise: Do not be anxious about what you shall eat or what you shall drink. Depend for your own needs on that providence for thus you will remain u
he was deemed worthy of the honor of the sons. Who then will return in the evening, and will be hungry as dogs, and will go around the city, but the m
of the prophecy, for since the Jews themselves did not work his death at the time of the Savior's passion, but this was done by a Roman hand while Pi
will trace out? 60.9 So will I sing praise to your name for ever and ever, that I may daily perform my vows. He who promises and does not perform his
to be able for us to succeed without the shelter from the so-called wings of God, that is, of His virtues for by these God is exalted, and raised up,
the doctrines, or the ordinances and canons handed down by the apostles. And in this, virtue is wonderfully accomplished, called righteousness, that i
the salvation of all nations. The prophet, having seen with the eyes of the spirit the coming salvation for all men through the divine epiphany, suppl
that the exultation is worthy in the eyes of God, being not worldly, but a fruit of the Spirit. 67.5 Sing to God, sing psalms to his name, make a way
likewise those who provoke, those dwelling in tombs. The place of God is a pure soul wherefore it adds, God makes the solitary to dwell, those who ha
the place of hades, which in the present things he also names matter of the deep and depth of the sea. 68.13 Those who sit in the gate were talking id
being honored. 69.5,6 And let them say continually: Let God be magnified, you who love your salvation. But I am poor and needy ... And you are my deli
they say, he says also in deed: Let them not attack do not delay to grant again your aid. 70.14 But I will hope continually. It is possible indeed to
henceforth, but to be overturned and to be dragged down into a slip. And he adds the reason, saying: 72.3,4 Because I was envious of the lawless, when
72.23 And I am always with you. One is said to be with God, first, he who knows the Holy Trinity, and after him, he who contemplates the principles co
I consider, whether perhaps the hand [does things] against the enemies of the people but the right hand, the good things for the people, for instance
the end, when He hands over the kingdom to God the Father to which those here who have won the good fight will attain incorruptible life, or concerni
ria, I, he says, will judge you and the Babylonians and the Assyrians. 74.4 The earth melted, and all who dwell in it. But let Jesus also testify to u
and all to be according to God. And we, therefore, if we do not pray to him with our whole soul devoted, but pray only for the occasion, we will cry o
it was fitting for him to say: The words of my mouth. For he did not utter his own words, but the words from the Spirit. Therefore, the one speaking i
is to hear and to know, or only for those who understand the words but not even to all did the fathers by nature relate, but to some, and those accor
and those who sever the Godhead did not wish to walk in the spiritual law of the creator. -Tanis is called a commandment from judgment, or a humble co
to the streams. He who causes the divine stream to spring forth for the thirsty, and pours out the water from his side, when the iron opened this vein
of thought nor as fire be kindled from the fiery darts of the enemy but may the windows of heaven open for us, the expansions of intelligible and sp
the ark for one hundred years. What else, then, does he want through the one hundred years of the construction of the ark, than to turn men back, so t
pure and clear is the spring of faith, which they draw through the divine teaching but for those who are Egyptianized by their wicked assumption, the
firstborn to the devil is the one first born to him in a dogma foreign to salvation, for instance the Marcionites are not firstborn, but Marcion is. A
to the same place, honoring the day of the resurrection of our Lord, so that the bone of Christ may be gathered to bone, and joint, and veins, and sin
These things to the unworthy, because they do not ask as worthy but as if God ought to follow Himself, they add: for the glory of Your name, when we
the time to come. -You will make us alive, no one can make us alive, unless he has said: I am the life for when this firstfruit is taken from us, all
- He heard His [God's] tongue, the voice that came on Mount Sinai, who, having never enjoyed a divine voice, spoke these words while receiving the law
to be judged. For he judges them, just as a king on a joyful day, rewarding each one with the honor of their ranks. Who is worthy to rise in the resur
to become a rest, as all wheels, he says, are brought by and rolled for the wheel touches the earth. 82.19 And let them know that your name is Lord.
The Lord loves mercy and truth God will give grace and glory. Mercy and truth, instead of: the Lord loves the merciful and truthful one. For it is cu
it is necessary to be unceasing in prayer. He lifts his own soul to the Lord, who lightens it through action and contemplation. 85.5 For you, Lord, ar
The Lord will recount, that which happened in the heavens, which he himself recounted to them, saying: Rejoice, because your names are written in the
Show Your wondrous power for having died, I will not see it, there is no physician able to avert death or Christ teaches us the causes of His descen
of his mouth. But having said, I will be mindful of the promise, he adds his words for he entreats the master with what God said. His words, being
places him among the sons of God, but again places him above them, inasmuch as the clouds are higher than the earth not that he differs from them by
from God, but are they rational by nature? -But through Theodotion, again the east [understand in Tabor]. It is a mountain of the tribe of Issachar an
a plot of the Jews, and their undertaking has come to nothing for the Savior lived again on the third day, having trampled death, and he plundered Ha
O master, the reproaches, an exchange, [that is] the transformation of your Christ, or of David, in that the beginning was changed into a servant thi
For he dwells in all the faithful. 90.1,2 He who dwells in the help of the Most High, will abide in the shelter of the God of heaven he will say to t
in a rich old age, many good things abound in a rich old age, and living well they will be in what are called good states, as if in joy and reverence
to judge the earth, his highest being revealed and in the judging of those on the earth, let us guard ourselves from pride, knowing that God strongly
Whom the Lord loves, he chastens, says the apostle. But if whom he chastens, he blesses, every one chastened by him becomes passionless, for the Lord
it was written for God, providing for all, brings forth the healing of all. - Symmachus: Let not a throne of insolence be joined to you, fashioning h
the rock, the church, and the gates of hades shall not prevail against it. 95.10,11 He will judge the peoples in uprightness. Let the heavens rejoice,
of the Lord. What the North wind freezes, this the South wind melts. Therefore the bride well says in the Song of Songs Awake, O North wind, and come
stretched out and tested of the evangelical proclamation by means of the beaten, that is, forged trumpets, it signifies but by the horn, the royal, b
to narrate the good deeds that have come to pass. The virtues are the gates of wisdom, for through them we enter into the kingdom of heaven. 100.2 I w
I come to a desolation of things. But if in mountains and caves the men of God avoided the life of the impious, they rightly said this: I have become
Unless, then, the Lord had looked down from his holy height, a people would not have praised him, a people still being created, and being created unti
those who desire him. After death the soul does not exist in this life. If, then, our nature is mortal, but the divine love for humanity grants a long
is restored, though fearful, to its own place. For the waves are lifted up like mountains. For the like is missing, so that it might be: The waters,
its setting. You appointed darkness, and it became night in it all the beasts of the forest will roam about, young lions roaring to seize and to seek
that it may desire bodily things since, therefore, the oracle of the Lord also inflamed Joseph, the evil one was not able to inflame him against his
his people in exultation, and his chosen ones in gladness. If the people went out in exultation, but his chosen ones in the gladness of exultation, si
to test them in the wilderness but they did not endure the test at all, but lusted with a desire he means the contention over the water. And on this
Sitting in darkness and the shadow of death, bound in poverty and iron. Inasmuch as the Lord is light, he leads us out of darkness and inasmuch as he
they sowed fields, and planted vineyards, and produced fruit of increase, and he blessed them. Those who change from worse things to better through th
I was praying. From this we know that, when someone accuses us, we must pray for our enemies, so that we may not, having fallen into bearing a grudge,
To one who desires the curse, the blessing does not come, and to one who does not desire the curse, the curse does not come. And who wants a curse to
his kings. - He will judge among the nations, he will fill them with corpses, he will crush heads over a wide land. By the grace of God, the prophet h
of him remains forever and ever, but the just are called just because of righteousness, and they therefore remain forever and ever well then did Paul
Symmachus rendered servants instead of children. For children do not differ from servants, being disciplined by the fear of servitude for which r
the soul is in its rest for indeed the one who has fallen ill was once in health. This the apostle also says in the passage: I desire to depart and b
What came to be was not human, he says, it was not of angels, nor of archangels, to establish such a corner. What is wonderful? The corner, the joinin
in the psalm. 118p.3 For this reason the elements are also placed first here, so that it might be shown to the readers that the elements are the knowl
the verses, let us make: Blessed are the undefiled in the way, who walk in the law of the Lord. And thus let us begin the second one following. It sho
to offer a hymn, when I have learned all your judgments and have lived according to them. If I learn, he says, the judgments from your righteousness,
to the royal and perfect way, Christ, the one who said: I am the way. There are some ways of God, which he travels, that he might be among men, or whi
118.25 My soul has cleaved to the ground give me life according to your word. The souls of sinners cleave to the ground, minding earthly things but
the soul of the just man, from which nothing flows away but that of the wicked is not such, but unable to hold on to the word of God which it is taug
A path is a well-worn way, which many of the righteous before us have trod, for which there is need of God to guide. For we must become imitators of C
souls of saints. And after a little. For he who does not receive a word from God with much power to preach the gospel speaks things worthy of shame. B
But for the God-fearing, transgression is dreadful, because he foresees the terror of the punishment. 118.54 Your statutes were my songs in the place
of those who desire you, and of those who keep your commandments. He who is a partaker with those who fear the Lord, also fears the Lord himself and
118.72 The law of your mouth is good for me, more than thousands of gold and silver pieces. Being well-pleased instead of, the law is good for me, whi
in truth you have humbled me, that is, according to truth. 118.76 Let your mercy be to comfort me, according to your word to your servant. But now is
To those left behind by God for the benefit of the soul: I have not forgotten your ordinances. And in the gospel the body is said to be a wineskin: Fo
remains. Two are the generations which have contained the truth of God, both the people of the Jews, who had the law and the prophets, and the church
to have become, since they were the first to receive the law and the prophets we now who are from the nations say: I have understood more than all my
by the word in every action, as one might say, at every step lifting his foot to walk, this one cannot stumble for he has the lamp, and uses it. But
I have hoped, and give me life. Why did he not say: 'I hoped in your words,' but 'I have hoped'? Those who hope do not remain as they begin to hope, b
you may hand me over to the demons those ones do not cease from doing wrong. -Who is he who has done unexpected judgment and justice? who is he who d
is and is life. And he has given the reason for having drawn spirit into his mouth, saying: Because I longed for your commandments, the desire itself
is afflicted, which leads to life. And: Many are the afflictions of the righteous, and out of them all He will deliver them. Then he says: Your comman
and not a God from afar, says the Lord. For the power of God is everywhere according to the principle of creation and providence. And after a little.
he becomes a witness of God. As often as he is persecuted by opposing powers and is not defeated, nor is he overcome by the passions of dishonor, he a
of the judgment seat of God, and fearing that, and becoming entirely a representation of it and of the punishments laid up there for the one who denie
they draw near but concerning this, they say a prayer: My prayer has drawn near, and so forth. And what is the difference between these? It is worthy
to save that which was lost, to whom be glory for ever and ever. Amen. 119.π A song of the ascents. Only those who ascend in word and in life are fami
of Him who gave to the twelve apostles, who sit upon twelve thrones to judge Israel. - For there He commanded to sacrifice, to pray, to celebrate feas
someone, nor the one who hoped in God, as neither Daniel, nor the three youths, [even if] they were cast out from [their] homeland, and were held by s
all who hate Zion. -Let them be as the grass of the housetops, which withers before it is plucked up. -With which the reaper has not filled his hand,
nor in wonderful things beyond me. But in great things he says, referring to arrogant men for he fled those having this passion, seeing the harm fr
a wedding garment, a priestly garment of righteousness, which one puts on oneself, because one is righteous, so that after this God himself might clot
spoken of allegorically, the demons under the earth, to whom the earthly demons in the gospels called for Christ not to be sent. But the more precise
the wonder for many were the things threatening death, plague, drought, thirst, and fierce heat, and a multitude of beasts, and a desert of all neces
the power. -But according to the other version [before the gods] he calls the priests gods, according to that: You shall not speak evil of the gods. A
Your providence protected. -And the phrase you have possessed my reins, because the one who possesses cares, and coming forth from the womb, I immed
flee the letter, for from the judgment of sayings side-by-side the thing sought appears. For you will not, he says, go through all the scriptures, whi
to the perishing. -And one form of prayer is the converse of the mind with God, preserving the mind without form and I say the mind is without form w
being deemed worthy and he calls contemplation mercy, because it gives rest to minds that are weary and burdened by iniquities for indeed Solomon in
but to call upon the Lord his God. 144.2 Every day I will bless you, and I will praise your name [forever]. And these things follow what has been said
it is easy to extend joined fingers, and to open the hand, thus it is easy for you at the right time to provide the abundance of good things. -If his
he says: All her gates are destroyed, and she herself is turned backward. For he who, after achieving virtue, is conquered has destroyed within himsel
to continually receive the powers above as partners in praise. Another says: for His mighty acts. But what is it that he says: Praise Him for His migh
will trace out? 60.9 So will I sing praise to your name for ever and ever, that I may daily perform my vows. He who promises and does not perform his vows to God is not in the day that is from day; for the first day is to turn from evil, the second to do good. 61.6 For from him is my patience. For you are my patience, Lord. 61.10 The sons of men are false in the balances, that they themselves may do injustice out of vanity upon the same. But Theodotion says thus: But the sons of man are a vapor; the sons of a man are false, as the turning of a balance; for, he says, human things are easily dissolved, and like a balance they move up and down. But according to the Seventy: As if they trust in flowing things as if they were permanent, neglecting equality and not keeping the heart as with an equal balance, and yet there is no gain from this. Therefore Symmachus said: They are altogether made vain. If the saints are not vain, the saints are not sons of men; for the generation according to man was abolished; vain are those who are pre-occupied with the vain and perishable things of this age. -Those who lie about righteousness (for this is the balance of virtues) are false sons born of their father the devil. 61.11 If riches increase, set not your heart upon them. This must be said to the covetous. 61.13 For you will render to every man according to his works. Having the discourse concerning providence and judgment; for this is shown from the subsequent sayings. 62.2 O God, my God, to you I rise early; my soul has thirsted for you, how manifoldly for you my flesh in a desert, and pathless, and waterless land. And it is good according to the saying to rise early to God, and to make prayer and good deeds to one's neighbor the first-fruit of every action, whether in visiting or in giving. -It is fitting for one who, being persecuted, is spending time in the desert of Judea, and is hated without cause, and who brings no accusation, to say this. O God, my God, to you I rise early. -The belly, therefore, being the god of those who live in luxury, is not simply called god, nor are the demons properly gods, though they are called gods of the nations. The truly wise man, therefore, will say to him who is by nature and truly God. O God, my God. -And not only has my soul thirsted for you, but also my flesh, as if having learned from you the hope of its resurrection, or that its thirst for you has multiplied; wherefore also, dwelling in hope, I cannot say how nearly and in how many ways, besides the thirst of my soul, I have thirsted for you. 62.3 So have I appeared to you in the sanctuary, to see your power and your glory. So, how? or being stirred up by thirst and longing concerning the holy one? and who would this be, if not the Only-begotten, and if it were the Father, to whom the Only-begotten, thirsting, is his power and glory; for Christ, being himself the power of God and the glory, of which it is said: The glory of the Lord shall be seen. And I stand by you, I who imagine the ineffable power. 62.4 My lips shall praise you. Not with lips alone, but with the heart must God be praised, for according to Paul: With the heart one believes unto righteousness, and with the lips confession is made unto salvation. 62.5 In your name I will lift up my hands. The righteous man lifts up his hands in the name of the Lord, when from sound doctrines concerning God and piety towards him he lifts up his practical life from earthly things, in the name of God he lifts up his hands; but whether from any other teaching, whether philosophized among the Greeks, or in any heresy whatsoever, he perhaps lifts up his hands, but not in the name of God. 62.6 As with marrow and fatness may my soul be filled, and lips of exultation shall praise your name. For just as of bodily foods the fatter and more nourishing parts of animals are more pleasant, so also of spiritual things there might be some things analogous to the fatter parts according to the flesh. Therefore, knowing this besides the food of the soul that the body receives, the prophet prays, saying concerning it this: as with marrow and fatness may my soul be filled. Such were also the things according to the parable of the fatted calf. -But to exult and speak well in God I think not
ἐξιχνιάσει; 60.9 Ουτως ψαλῶ τῷ ὀνόματί σου εἰς τὸν αἰῶνα τοῦ αἰῶνος, τοῦ ἀποδοῦναί με τὰς εὐχάς μου ἡμέραν ἐξ ἡμέρας. ̔Ο ὑπισχνούμενος
καὶ μὴ ἀποδιδοὺς τὰς εὐχὰς τῷ Θεῷ, οὐκ ἐστὶν ἐν ἡμέρᾳ τῇ ουσῃ ἐξ ἡμέρας· πρώτη γὰρ ἡμέρα ἐστὶ τὸ ἐκκλῖ ναι ἀπὸ κακοῦ, δευτέρα
τὸ ποιῆσαι τὸ ἀγα θόν. 61.6 Οτι παρ' αὐτοῦ ἡ ὑπομονή μου. Οτι σὺ ει ἡ ὑπομονὴ, Κύριε. 61.10 Ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν
ζυγοῖς, τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό. ̔Ο δὲ Θεοδοτίων ουτως· Πλὴν ἀτμὶς υἱοὶ τοῦ ἀνθρώπου· ψευδεῖς υἱοὶ ἀνδρὸς,
ὡς ῥοπὴ ζυγοῦ· εὐδιάλυτα γὰρ, φησὶ, τὰ ἀνθρώπινα, καὶ ανω κάτω ζυγοῦ δίκην μεταχωροῦντα. Κατὰ δὲ τοὺς Οʹ· ̔Ως μονίμοις θαῤῥοῦσι
τοῖς ῥέουσιν, ἰσότητος ἀμελοῦντες καὶ μὴ τη ροῦντες καθάπερ ισῳ ζυγῷ τὴν καρδίαν, καὶ ομως κέρδος ἐντεῦθεν οὐδέν. ∆ιὸ Σύμ
μαχος ειπεν· Αὐτοὶ ματαιοῦνται ὁμοῦ. Εἰ οἱ αγιοι οὐ μάταιοι, οὐχὶ υἱοὶ τῶν ἀνθρώπων οἱ αγιοι· κατηργήθη γὰρ ἡ κατ' ανθρωπον
γένεσις· μάταιοί εἰσιν οἱ τοῖς ματαίοις καὶ φθαρτοῖς τοῦ αἰῶνος τούτου προκαθεζόμενοι πράγμασι. -Οἱ ψευδόμενοι περὶ τὴν δικαι
οσύνην (αὐτὴ γὰρ ζυγός ἐστι τῶν ἀρετῶν) ψευδεῖς εἰσιν υἱοὶ ἐκ τοῦ πατρὸς τοῦ διαβόλου γεγεννημένοι. 61.11 Πλοῦτος ἐὰν ῥέῃ,
μὴ προστίθεσθε καρδίαν. Τοῦτο λεκτέον πρὸς τοὺς πλεονεκτοῦντας. 61.13 Οτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ εργα αὐτοῦ. Τὸν περὶ
προνοίας καὶ κρίσεως εχων λό γον· τοῦτο γὰρ δηλοῦται ἐκ τῶν ἐπιφερο μένων ῥητῶν. 62.2 ̔Ο Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρ θρίζω·
ἐδίψησέ σοι ἡ ψυχή μου, ποσαπλῶς σοι ἡ σάρξ μου ἐν γῇ ἐρήμῳ καὶ ἀβάτῳ καὶ ἀνύδρῳ. Καλὸν δὲ καὶ κατὰ τὸ ῥητὸν ὀρθρίζειν πρὸς
τὸν Θεὸν, καὶ πάσης πράξεως ἀπαρ χὴν ποιεῖσθαι προσευχὴν καὶ εὐποιΐαν πρὸς τὸν πλησίον, ειτε ἐν ἐπισκέψει, ειτε ἐν με ταδόσει.
-Πρέπει δὲ τῷ ἐν τῇ ἐρήμῳ τῆς ̓Ιουδαίας διὰ τοῦ διώκεσθαι διατρίβοντι, καὶ μισουμένῳ δωρεὰν, καὶ μηδαμῶς ἐγ καλοῦντι, λέγειν
τό. ̔Ο Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω. - ̔Η κοιλία γοῦν, τῶν περὶ τρυφὴν ἐχόντων ουσα θεὸς, ἁπλῶς οὐ λέγεται θεὸς, ἀλλ'
οὐδὲ οἱ δαίμονες κυ ρίως θεοὶ, τῶν ἐθνῶν λεγόμενοι θεοί. ̔Ο ουν ἀληθῶς σοφὸς ἐρεῖ τῷ φύσει καὶ ἀληθῶς Θεῷ. ̔Ο Θεὸς, ὁ Θεός
μου. -Οὐ μόνον δὲ ἡ ψυχή μου ἐδίψησέ σε, ἀλλὰ καὶ ἡ σάρξ μου, καθάπερ μαθοῦσα τὴν ἐν τῇ ἀναστά σει ἐλπίδα ἑαυτῆς παρὰ σοὶ,
η πολυπλα σίασθαι τὸ πρὸς σὲ δίψος ἑαυτῆς· διὸ καὶ κατασκηνῶν ἐπ' ἐλπίδι, οὐκ εχω λέγειν ὁπόσα πλησίως καὶ ποσαχῶς παρὰ τὴν
δί ψαν τῆς ψυχῆς μου ἐδίψησά σε. 62.3 Ουτως ἐν τῷ ἁγίῳ ωφθην σοι, τοῦ ἰδεῖν τὴν δύναμίν σου καὶ τὴν δόξαν σου. Ουτως, πῶς;
η δίψης καὶ ἐπὶ πόθου περὶ τὸν αγιον συγχθείς; τίς δὲ αν ειη, η ὁ Μο νογένης, καὶ εἰ μὲν ειη ὁ Πάτηρ, πρὸς ον διψῶν δύναμιν
καὶ δόξαν αὐτοῦ ὁ Μονογέ νης· Χριστὸς γὰρ Θεοῦ δύναμις αὐτὸς ων καὶ ἡ δόξα, περὶ ης ειρηται· ̓Οφθήσεται ἡ δόξα Κυρίου. Παρίσταμαι
δὲ σοὶ, τὴν αῤῥη τον ὁ φανταζόμενος δύναμιν. 62.4 Τὰ χείλη μου ἐπαινέσουσί σε. Οὐ μόνοις δὲ χείλεσιν, ἀλλὰ πρὸς τῇ καρ δίᾳ
τὸν Θεὸν ὑμνητέον, κατὰ γὰρ Παῦλον· Καρδίᾳ πιστεύεται εἰς δικαιοσύνην, χείλεσι δὲ ὁμολογεῖται εἰς σωτηρίαν. 62.5 ̓Εν τῷ ὀνόματί
σου ἀρῶ τὰς χεῖράς μου. Αιρει δὲ τὰς χεῖρας ὁ δίκαιος ἐν ὀνόματι Κυρίου, οτε ἀπὸ ὑγιῶν δογμάτων περὶ Θεοῦ καὶ τῆς εἰς αὐτὸν
εὐσεβείας ἐπαίρει ἀπὸ τῶν γηΐνων τὸ πρακτικὸν ἑαυτοῦ, ἐν ὀνόμα τι τοῦ Θεοῦ αιρει τὰς χεῖρας ἑαυτοῦ· ειτε δὲ ἀφ' ηστινοσοῦν
ἑτέρας διδασκαλίας, ειτε παρ' ελλησι φιλοσοφουμένης, ειτε καὶ ἐν ῃτινιοῦν αἰρέσει, τάχα αιρει μὲν τὰς χεῖ ρας ἑαυτοῦ, οὐ μὴν
ἐν ὀνόματι τοῦ Θεοῦ. 62.6 ̔Ωσεὶ στέατος καὶ πιότητος ἐμπλη σθείη ἡ ψυχή μου, καὶ χείλη ἀγαλλιάσεως αἰνέσει τὸ ονομά σου. Ωσπερ
δὴ τῶν σωματικῶν βρωμάτων τὰ πίονα καὶ ευτροφα τῶν ζώων ἡδύτερα, ου τω καὶ τῶν πνευματικῶν ειη αν τινα ἀνά λογα τοῖς κατὰ
σάρκα πίοσι. ∆ιόπερ τοῦτο εἰδὼς παρὰ τὴν τῆς ψυχῆς τροφὴν ὑποδέ χουσαν τοῦ σώματος, ὁ προφήτης ευχεται λέγων περὶ αὐτῆς τό·
ὡσεὶ στέατος καὶ πιό τητος ἐμπλησθείη ἡ ψυχή μου. Τοιαῦτά γε ην καὶ τὰ κατὰ τὴν παραβολὴν τοῦ μόσχου τοῦ σιτευτοῦ. -Τὸ ἐν
Θεῷ δὲ ἀγαλλιᾶν καὶ εὐφημεῖν νομίζω μὴ
