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

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 who repay Babylon in kind and to the one who dashes its infants against the rock and destroys them. For in reality, the first blessed thing was to have never seen Babylon nor to have been in the confusion of its evils; but if once someone should find himself in it, having fallen from better things, he would be blessed if he did what he suffered and took the Babylonians captive in turn and transferred the very souls of the Babylonians to the fear of God; and if he should not permit their infants to grow up but even smash them against the rock, he would be more blessed than many. And you would not be wrong to call the infants of Babylon the seeds of wickedness and the beginnings of confusing sins, which indeed the one who is blessed in these things will strive to destroy with the saving word (for the rock was Christ), so that they do not grow nor proceed to deeds.

278 Ps 137,1.2 The correction of its affairs is reserved for Israel, as the prophecies say, but the church from all nations enters first, leaving a second place for those from Jerusalem who will be converted. Thus indeed also in the present case we just heard of the captivity of the nation and a prayer for the punishment of the captors, and the present song follows, announcing the manifestation of the word of God throughout the whole world, just as also in the prophet Isaiah, when the word first laments Zion because she became desolate and the holy place a curse, immediately the knowledge of God among the other nations is foretold according to "I became manifest to those who did not ask for me, I was found by those who did not seek me." Such, then, was the arrangement and the composition of these songs, with thanksgiving following the prayer for Israel, and with hymns being revealed and acts of worship toward God, since by his mercy and his truth, through the glory of the word of God above his every name (that is, what has now been accomplished), God is to be glorified in the name of the word as he was never glorified before, because the worship of God occupied a part of the earth before the manifestation of the word. And he was praised as creator of all and proclaimed God of Abraham and Isaac and Jacob, but all these things had their knowledge and honor only as far as the Hebrew nation; but when his living oracle appeared, having come forth from God and been revealed to the world through a body, then every nation and the whole world runs together to the worship of God and serves the name of the word and glorifies God in the presence of the word, now worship has increased among the nations according to mercy, but it is also preserved for Israel according to the truth of the promises. 279 Ps 137,3 He shows the great benevolence and swift obedience in the name of Christ and the supply of power given to souls. For Christ says, "If you ask anything in my name, I will do it"; and the apostle says that a supply of the spirit is given to those who believe. 280 Ps 137,5 Let the providence of God be praised, because God is great and his majesty is revealed through providence, just as the glory of God in the present providence and economy was also praised through the seraphim, who cried out, saying, "Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." 281 Ps 137,6 Because, he says, human creation enjoys the gift of God, and of this, the formerly lesser and more dishonored Gentile part is not itself now overlooked, because to God all things are lowly, even the highest, so that these are known from afar because of their inability to approach the inaccessible height of God. Therefore, since all things are small in relation to God, it is no wonder if it extends even to the smallest things

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διὰ τὴν τοῦ Ἰσραὴλ ἄφεσιν εἰς ἐξουσίαν προαγόμενος, ὡς ἔχει τὰ διὰ τοῦ Ἡσαΐου προφητευθέντα· ἀλλ' ὁ μακαρισμὸς εἰς ἐκείνους περιστήσεται τοὺς ἀποδιδόντας τὰ ἀμοιβαῖα τῇ Βαβυλῶνι καὶ τὸν τὰ νήπια αὐτῆς προσαράσσοντα τῇ πέτρᾳ καὶ ἀναιροῦντα αὐτά. καὶ γὰρ τῷ ὄντι τὸ μὲν πρῶτον μακάριον ἦν τὸ μὴ θεάσασθαί ποτε τὴν Βαβυλῶνα μηδὲ ἐν τῇ συγχύσει γενέσθαι τῶν ταύτης κακῶν· εἰ δ' ἅπαξ τις γένοιτο ἐν αὐτῇ ἀποπεσὼν τῶν κρειττόνων, μακάριος ἂν εἴη, εἰ ἃ πέπονθε ποιήσειε καὶ ἀνταιχμαλωτίσειε τοὺς Βαβυλωνίους καὶ αὐτὰς τὰς τῶν Βαβυλωνίων ψυχὰς μεταγάγοι ἐπὶ τὸν τοῦ θεοῦ φόβον· εἰ δὲ καὶ τὰ νήπια αὐτῶν μὴ συγχωρήσειεν αὐξῆσαι ἀλλὰ καὶ συντρίψειε πρὸς τῇ πέτρᾳ, πολλῶν ἂν γένοιτο μακαριώτερος. Βαβυλῶνος δὲ νήπια τὰ σπέρματα τῆς κακίας καὶ τὰς ἀρχὰς τῶν συγχυτικῶν ἁμαρτημάτων οὐκ ἂν ἁμάρτοις εἰπών, ἃ δὴ τῷ λόγῳ τῷ σωτηρίῳ (ἡ πέτρα γὰρ ἦν ὁ Χριστὸς) ἀναιρεῖν πρὸς τὸ μὴ αὐξεῖν μηδὲ εἰς ἔργα προέρχεσθαι σπουδάσει ὁ ἐν τούτοις μακαριζόμενος.

278 Ps 137,1.2 Ἀπόκειται μὲν τῷ Ἰσραὴλ ἡ τῶν κατ' αὐτὸν πραγμάτων

διόρθωσις, ὡς αἱ προφητεῖαι λέγουσι, προεισέρχεται δὲ ἡ ἐξ ἁπάντων ἐθνῶν ἐκκλησία δευτέραν ἀπολιποῦσα χώραν τοῖς ἀπὸ Ἱερουσαλὴμ ἐπιστραφησομένοις. οὕτω δὴ καὶ ἐν τοῖς προκειμένοις αἰχμαλωσίαν μὲν τοῦ ἔθνους ἀρτίως ἠκούομεν καὶ δέησιν ὑπὲρ τῆς τιμωρίας τῶν αἰχμαλωτισάντων, ἀκολουθεῖ δὲ τὸ νῦν ᾆσμα τὴν τοῦ λόγου τοῦ θεοῦ κατὰ πᾶσαν οἰκουμένην ἐπιφάνειαν ἀπαγγέλλον, ὥσπερ καὶ ἐν Ἡσαΐου τῷ προφήτῃ προαποδυρομένου τοῦ λόγου τὴν Σιὼν ὅτι ἐγενήθη ἔρημος καὶ εἰς κατάραν τὸ ἅγιον εὐθὺς ἡ παρὰ τοῖς ἄλλοις ἔθνεσι γνῶσις τοῦ θεοῦ προαγγέλλεται κατὰ τὸ Ἐμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ἐρωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. τοιαύτην οὖν εἶχε τάξιν καὶ ἡ τούτων σύνθεσις τῶν ᾀσμάτων, μετὰ τὴν ὑπὲρ Ἰσραὴλ δέησιν εὐχαριστίας ἀκολουθήσης καὶ ὕμνων προδηλουμένων καὶ προσκυνήσεων τῶν πρὸς θεόν, ἐπεί τε τῷ ἐλέει αὐτοῦ καὶ τῇ ἀληθείᾳ διὰ τὴν τοῦ λόγου τοῦ θεοῦ ὑπὲρ ἅπαν ὄνομα αὐτοῦ δόξαν (τουτέστι τὸ νῦν ἐπιτετελεσμένον) τὸ δοξάζεσθαι τὸν θεὸν ἐν τῷ τοῦ λόγου ὀνόματι ὡς οὔ ποτε πρότερον ἐδοξάσθη, διότι γῆς μόριον κατεῖχεν ἡ τοῦ θεοῦ λατρεία πρὸ τῆς ἐκφανείας τοῦ λόγου. καὶ ποιητὴς μὲν ἁπάντων ἀνυμνεῖτο καὶ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ κατηγγέλλετο, ταῦτα δὲπάντα μέχρι τοῦ Ἑβραίων ἔθνους εἶχε τὴν γνῶσιν καὶ τὴν τιμήν· ὁπότε δὲ τὸ ζῶν λόγιον αὐτοῦ πέφηνεν ἐξελθὸν παρὰ θεοῦ καὶ εἰς τὸν κόσμον διὰ σώματος ἐκκαλυφθέν, τότε πᾶν ἔθνος καὶ πᾶσα ἡ οἰκουμένη πρὸς τὴν τοῦ θεοῦ λατρείαν συντρέχει καὶ τῷ ὀνόματι τοῦ λόγου δουλεύει καὶ τὸν θεὸν ἐν τῇ τοῦ λόγου παρουσίᾳ δοξάζει, νῦν μὲν ἐν ἔθνεσι τὸ σέβας πεπλεονακὸς κατὰ τὸν ἔλεον, φυλαττόμενον δὲ καὶ τῷ Ἰσραὴλ κατὰ τὴν ἀλήθειαν τὴν τῶν ἐπαγγελιῶν. 279 Ps 137,3 Μεγάλην δηλοῖ τὴν εὐμένειαν καὶ ταχείαν τὴν ὑπακοὴν ἐν ὀνόματι τοῦ Χριστοῦ καὶ δυνάμεως ἐπιχορηγίαν εἰς ψυχὰς διδομένην. λέγει γὰρ Χριστὸς Ἐάν τι αἰτήσητε ἐπὶ τῷ ὀνόματί μου, ἐγὼ ποιήσω· καὶ τοῦ πνεύματος ἐπιχορηγίαν ὁ ἀπόστολός φησιν εἰς τοὺς πιστεύοντας γίνεσθαι. 280 Ps 137,5 Ὑμνείσθω ἡ θεοῦ πρόνοια διότι μέγας θεὸς καὶ τὸ μεγαλεῖον αὐτοῦ διὰ τῆς προνοίας ἐκφαίνεται, καθὰ καὶ διὰ τῶν σεραφὶμ ἀνυμνεῖτο τὴν ἐν τῇ παρούσῃ προνοίᾳ καὶ οἰκονομίᾳ δόξαν θεοῦ βοώντων ἐν τῷ λέγειν Ἅγιος ἅγιος ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. 281 Ps 137,6 Ὅτι, φησίν, ἀπολαύει τῆς τοῦ θεοῦ δωρεᾶς ἡ ἀνθρωπίνη κτίσις, καὶ ταύτης γε ἡ ἐλάττων καὶ ἀτιμωτέρα πρότερον οὖσα ἐθνικὴ οὐδὲ αὐτὴ νῦν ὑπεροφθεῖσα, διότι θεῷ πάντα ταπεινὰ καὶ τὰ ὑψηλότατα, ὡς καὶ ταῦτα πόρρωθεν γινώσκεσθαι διὰ τὸ μὴ δύνασθαι τῷ ἀνεφίκτῳ ὕψει τοῦ θεοῦ συνεγγίζειν. ἅτε οὖν πάντων ὄντων μικρῶν πρὸς θεόν, οὐδὲν θαυμαστόν, εἰ καὶ ἐπὶ τὰ μικρότατα διήκει

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