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

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 deprived of divinity.

271 Ps 135,16-22 No less than the subjugation of those who warred against them, the fact that he nourished them through the wilderness and guided them without want and the slayings of the kings of the Amorites he sets as a sign of God's mercy, providing their land for a good dwelling for the Hebrews. And this was the "wealth of the ungodly being stored up for the just." For they would not have perished otherwise, had they not come to the fullness of their sins, just as God had said to Abraham; and Moses says that Israel had not taken possession of their land because of his own righteousness, but because of their lawlessness and because of God's love for the fathers, so that for them the judgment of destruction was just, but for these the beneficent gift was benevolent, and the piety of the fathers became a preparation for participation in this benevolence. For thus justly and well and fittingly are the things from God revealed to the world. 272 Ps 136,1.2 It shows that they will be in a desolate place, such as the things of captives after their forced migration from their own cities. For this is the meaning of "We hung our instruments upon the willows." 273 Ps 136,4 And according to the spiritual worship, they considered foreign souls to be foreign land, and to be wary of bringing forth divine things in these, as if they were moved from their own place to a foreign one, as the divine mouth of Christ says, "Do not give what is holy to the dogs, nor cast your pearls before swine." Such was also Herod, who wanted to see the signs of Christ, not seeking this for reverence but for a pleasant spectacle, for which reason he did not obtain it. 274 Ps 136,5 I will not use, he says, another land as I use you, O Jerusalem, nor will I put the unclean on equal footing with the clean, nor will I consider the profane to be like the sacred, but even while I am outside your domain, my longing for you will be near; and whenever I might stand aside from this, may all my strength stand aside from me. For this reason, they also made their prayers looking toward Jerusalem, and the power of the prayers was brought there according to the requests of Solomon and the divine promises, just as it is necessary for us to look toward the heavenly Jerusalem. 275 Ps 136,6a For it is not right for the instrument of words to be strong, whenever it is not employed for what is necessary. For this reason also the blessed men dedicated their whole life to the care of hymns, saying, "I will sing to the Lord in my life, I will sing psalms to my God as long as I exist." And the city is precious to them because of the established worship of God in it, as was also said before, "For the sake of the house of my God I have sought good things for you." 276 Ps 136,6b For the height and purity of joy is placed in remembering the holy city. For thus it will happen that the subsequent joys are also good, just as the Lord introduces to us the sacred foods before the common and bodily ones. 277 Ps 136,8.9 They pray that the Babylonians may receive the just penalty for what they have done. For this is the holy judgment according to, "The Lord is known when he executes judgments; in the works of his own hands the sinner is caught." He declares blessed also the one who will be able to do this, through whom God reveals the just judgment and will turn against those who plundered, being plundered, and against those who slew, being slain. For the service is of God, and blessed is he who serves God. And it is necessary to add that it be with knowledge and one's own choice, so that he does not bless Cyrus the king of the Persians who conquered the Babylonians, because he did not know for whose sake he received power against them, nor the God who had given it ("For you did not know me," he says), nor did he understand

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τὸν κατὰ τὸ ἐμφανὲς ἔλεγχον ὅτι μὴ θεοὶ ὧν τὰ τοιαῦτα ὁμοιώματα. θεῖον γὰρ τὸ ὁμοίωμα τοῦ θεοῦ· διὸ καὶ ἄνθρωπος εἰκὼν ὁ θεῖος, οὐχ ὁ τῆς θεότητος ἐστηρημένος.

271 Ps 135,16-22 Οὐχ ἧττον τοῦ ὑποτάξαι τοὺς πολεμοῦντας αὐτοῖς τὸ δι'

ἐρήμης θρέψαι καὶ ἀνενδεεῖς ὁδηγῆσαι καὶ τὰς τῶν Ἀμορραίων δὲ βασιλέων ἀναιρέσεις ἐλέου θεοῦ δεῖγμα τίθεται χώραν εἰς ἐνοίκησιν ἀγαθὴν παρέχοντος Ἑβραίοις τὴν ἐκείνων. καὶ τοῦτο ἦν τὸ θησαυρίζεσθαι δικαίοις πλοῦτον ἀσεβῶν. οὐδὲ γὰρ αὖ ἑτέρως ἀπώλοντο ἂν μὴ οὐκ εἰς πλήρωσιν ἥκοντες τῶν ἁμαρτιῶν, ὥσπερ θεὸς εἴρηκε πρὸς Ἀβραάμ· καὶ Μωυσῆς γέ φησιν οὐ διὰ τὰς αὐτοῦ δικαιοσύνας τὸν Ἰσραὴλ κεκρατηκέναι τῆς γῆς αὐτῶν ἀλλὰ διὰ τὰς ἐκείνων ἀνομίας καὶ δι' ἀγάπην θεοῦ τὴν πρὸς τοὺς πατέρας, ὥστε κατ' ἐκείνους μὲν δικαίαν εἶναι τὴν ὀλοθρευτικὴν κρίσιν, πρὸς δὲ τούτους φιλανθρώπινον τὴν εὐεργετικὴν δόσιν εἰς δὲ τὴν μετοχὴν τῆς φιλανθρωπίας παρασκευὴν γεγενῆσθαι τὴν τῶν πατέρων εὐσέβειαν. οὕτω γὰρ δικαίως καὶ ἀγαθῶς καὶ ἁρμοζόντως εἰς κόσμον ἐκφαίνεται τὰ παρὰ θεοῦ. 272 Ps 136,1.2 Ἐν ἐρημίᾳ αὐτοὺς ἐσομένους δηλοῖ οἷα δὴ τὰ τῶν αἰχμαλώτων μετὰ τὴν ἐκ τῶν ἰδίων πόλεων μετανάστασιν. τοῦτο γὰρ τὸ Ἐπὶ ταῖς ἰτέαις ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν. 273 Ps 136,4 Καὶ κατὰ τὴν πνευματικὴν δὲ λατρείαν ἀλλοτρίαν γῆν ἡγοῦντο τὰς ἀλλοτρίας ψυχὰς καὶ φυλάττεσθαι δὲ ἐν τούτοις ἐκφέρειν τὰ θεῖα καθάπερ εἰς ἀλλότριον ἐξ ἰδίου τόπου μετοικιζόμενα, ὥς φησι τὸ θεῖον στόμα Χριστοῦ Μὴ δότε τὰ ἅγια τοῖς κυσὶ μηδὲ βάλλετε τοὺς μαργαρίτας ἔμπροσθε τῶν χοίρων. τοιοῦτος ἦν καὶ ὁ τὰ σημεῖα τοῦ Χριστοῦ θεάσασθαι βουλόμενος Ἡρῴδης, οὐκ ἐπὶ σεβασμῷ τοῦτο ζητῶν ἀλλ' ἐπὶ θέᾳ τερπνῇ, διόπερ οὐδ' ἐτύγχανεν. 274 Ps 136,5 Οὐ χρήσομαι, φησίν, ἑτέρᾳ γῇ καθάπερ σοί, ὦ Ἱερουσαλήμ, οὐδ' ἐν ἴσῳ θήσω τὴν ἀκάθαρτον τῇ καθαρᾷ οὐδὲ τὸ βέβηλον τῷ ἱερῷ παραπλήσιον λογιοῦμαι, ἀλλά μοι καὶ ἐκτὸς ὄντι τῆς σῆς διατριβῆς ὁ σὸς ἐγγίσεται πόθος· καὶ ὁπότε τούτου μετασταίην, μετασταίη μου δύναμις ἅπασα. διά τοι τοῦτο καὶ τὰς εὐχὰς πρὸς τὴν Ἱερουσαλὴμ ἀφορῶντες ἐποιοῦντο καὶ τὸ δυνατὸν τῶν εὐχῶν ἔνθα ἐκομίζοντο κατὰ τὰς Σολόμωνος αἰτήσεις καὶ τὰς θείας ἐπαγγελίας, ὥσπερ ἡμῖν τὴν πρὸς τὴν οὐράνιον Ἱερουσαλὴμ ἀφορᾶν ἀναγκαῖον. 275 Ps 136,6a Οὐδὲ γὰρ τὸ τῶν λόγων ὄργανον ἐρρῶσθαι δίκαιον, ὁπότε μὴ εἰς ἃ δεῖ παραλαμβάνοιτο. διὸ καὶ τὴν ζωὴν ἅπασαν οἱ μακάριοι ἄνδρες τῇ περὶ τοὺς ὕμνους ἀνετίθεσαν φροντίδι λέγοντες Ἄισω τῷ κυρίῳ ἐν τῇ ζωῇ μου, ψαλῶ τῷ θεῷ μου ἕως ὑπάρχω. τίμιος δὲ καὶ ἡ πόλις αὐτοῖς διὰ τὴν ἐν αὐτῇ καθεστηκυῖαν λατρείαν θεοῦ, ὥσπερ καὶ προείρηται τὸ Ἕνεκα τοῦ οἴκου τοῦ θεοῦ μου ἐξεζήτησα ἀγαθά σοι. 276 Ps 136,6b Τὸ γὰρ ἄκρον καὶ καθαρὸν τῆς εὐφροσύνης ἐν τῷ μεμνῆσθαι τῆς ἱερᾶς πόλεως τίθεται. οὕτω γὰρ καὶ τὰς ἑπομένας εὐφροσύνας ἀγαθὰς εἶναι συμβήσεται, καθὰ ἡμῖν ὁ κύριος τὰς ἱερὰς τροφὰς πρὸ τῶν κοινῶν καὶ σωματικῶν εἰσηγεῖται. 277 Ps 136,8.9 Τὸ δίκαιον εὔχονται κομίσασθαι Βαβυλωνίους ἅπερ δεδράκασι. τοῦτο γὰρ τὸ ὅσιον κρίμα κατὰ τὸ Γινώσκεται κύριος κρίματα ποιῶν, ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. μακάριον δὴ καὶ τὸν τοῦτο δυνησόμενον ἀποφαίνεται δι' οὗ τὴν δικαίαν κρίσιν ὁ θεὸς ἐκφαίνει καὶ στρέψει κατὰ τῶν διαρπασάντων τὸ διαρπάζεσθαι καὶ κατὰ τῶν ἀνῃρηκότων τὸ ἀναιρεῖσθαι. θεοῦ γὰρ ἡ λειτουργία, μακάριος δὲ ὁ θεῷ λειτουργῶν. προσκεῖσθαι δὲ δεῖ καὶ τὸ μετὰ γνώσεως καὶ τῆς οἰκείας προαιρέσεως, ὥστε οὐ Κῦρον μακαρίζει τὸν Περσῶν βασιλέα Βαβυλωνίων κρατήσαντα ὅτι μηδ' ἔγνω τοῦ χάριν τὴν κατ' ἐκείνων ἰσχὺν ἐλάμβανε μηδὲ τὸν δεδωκότα ταύτην θεὸν (Σὺ γὰρ οὐκ ἔγνως με, φησί) μηδὲ συνῆκε

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