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

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 present life, these things could be of the one man according to succession, because as the former depart to their own place, there are those who succeed them; wherefore we are all called by the name of Adam as being him ourselves, and God says, I made the earth and man upon it, considering all as one. But in the life to come, these things are also true for each one who hymns God continually and eternally, and as it is not sufficient to hymn him for a short time, he adds 'For ever and for ever and ever'. 302 Ps 144,4 Since all that God made remains forever according to Ecclesiastes, each generation seeing His works praises them, seeing that they are beyond all praise. And they shall declare your power, according to which you brought them into existence. And this is the wisdom according to which you have made all things, and your power and wisdom is your only-begotten offspring; for Christ is the power of God and the wisdom of God.

303 Ps 144,12 But they make known that He has dominion over all, even if not

does He reveal this, since men are not yet receptive. For men are small in regard to the majesty of the divine kingdom being revealed in them; wherefore he adds what is fitting for God. 304 Ps 144,16 When he speaks of the opening of God's hands as the provision of nourishment for created things, it is clear he is not presenting corporeal hands but is likening the creative power in this way. 305 Ps 144,17 For if, he says, his love for mankind is not seen through all things, but to the pleasant and salvific things are added many that are also painful and destructive, such as the failure of crops and the generation of deadly beasts and the onslaughts of diseases; yet still none of these things is outside of justice, which is well interwoven with goodness, so that the zeal for what is good might not be corrupted on account of the unpunished ease of those who have transgressed. 306 Ps 144,21 Again he extends his hymns at length and does not limit them to one person, that is his own, but that all men will do the same *** unto the infinite age, if ever he sees them running together, declaring a communion of the righteous who have become a first-fruit to God according to the apostle.

307 Ps 145,1.2 He seems to teach that this is the work of life, this of existing

benefit, if we are joined to the true life and to him who truly is; for this is the provision both for the true life and for existing eternally, since from the present life we bring provisions for the one to come. 308 Ps 145,5 Thus hope in men is wretched, but hope in God is blessed. For He is a true helper, eternal and ruling over all things; in Him is the power, as from an abundant and infinite wealth, to easily bestow great benefits.

309 Ps 146,4 He is so great and of such magnitude that not even the innumerable stars are outside his knowledge but, having been set in order by him, the nature and power of each is known precisely to him, who discerns them as if by names of designation. 310 Ps 146,5 Therefore, though we hear of strength and understanding in human terms, let us not conceive of them in human terms, such as the strength by which a strong man acts and the understanding by which a wise man deliberates, possessing power and wisdom as something acquired and lost. For as God He is not powerful and wise in this way, who indeed has nothing better or worse in Himself, such as power and that which is filled with power, and wisdom and that which is full of wisdom, being altogether the most perfect and for this reason not

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300 Ps 143,4.5 Πάντα δὲ ὅμοια τὰ μὲν ἀνθρώπινα, θείας δὲ ἐνεργείας φοβερᾶς τε καὶ ἰσχυρᾶς καὶ ὀλοθρευτικῆς ἀνθρώπων ἐνδείγματα. 301 Ps 144,1 Κατὰ μὲν τὸν νῦν βίον τοῦ κατὰ διαδοχὴν ἑνὸς ἀνθρώπου ταῦτα ἂν εἶναι δύναιτο, ὅτι τῶν προτέρων ἀπιόντων εἰς τὴν ἐκείνων χώραν εἰσὶν οἱ διαδεχόμενοι· διὸ καὶ τῷ τοῦ Ἀδὰμ ὀνόματι καλούμεθα πάντες ὡς ἐκεῖνος ὄντες αὐτοί, καὶ ὁ θεὸς Ἐγώ, φησίν, ἐποίησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς, ἕνα τοὺς πάντας λογιζόμενος. κατὰ δὲ τὴν μέλλουσαν ζωὴν καὶ ἐφ' ἑκάστου ταῦτα ἀληθινὰ διηνεκῶς καὶ αἰωνίως ὑμνοῦντος θεὸν καὶ ὡς οὐκ ἐξαρκοῦντος πρὸς ὀλίγον ὑμνῆσαι προστίθεται τὸ Εἰς αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. 302 Ps 144,4 Ἐπεὶ πάντα ἃ ἐποίησεν ὁ θεὸς μένει εἰς τὸν αἰῶνα κατὰ τὸν Ἐκκλησιαστήν, ἑκάστη γενεὰ βλέπουσα αὐτοῦ τὰ ἔργα ἐπαινεῖ αὐτὰ, ὑπὲρ πάντα ἔπαινον τυγχάνοντα αὐτὰ ὁρῶσα. Καὶ ἀπαγγέλλουσι τὴν δύναμίν σου, καθ' ἣν εἰς ὕπαρξιν ἤγαγες αὐτά. αὕτη δέ ἐστιν ἡ σοφία καθ' ἣν πάντα πεποίηκας, δύναμις δὲ καὶ σοφία σου τὸ γέννημα τὸ μονογενές σου· Χριστὸς γὰρ θεοῦ δύναμις καὶ θεοῦ σοφία.

303 Ps 144,12 Γνωρίζουσι δὲ ὅτι τὴν ἐπὶ πᾶσιν ἔχει δυναστείαν, εἰ καὶ μὴ

ταύτην ἐκφαίνει οὔπω τῶν ἀνθρώπων ἐχόντων δεκτικῶς. μικροὶ γὰρ οἱ ἄνθρωποι πρὸς τὸ δηλωθῆναι τὴν μεγαλειότητα τῆς θείας βασιλείας ἐν αὐτοῖς· διὸ ἐπιφέρει τὸ πρέπον θεῷ. 304 Ps 144,16 Χειρῶν θεοῦ λέγων ἄνοιξιν τὴν τῶν δημιουργουμένων τροφῶν χορηγίαν δῆλός ἐστιν οὐ σωματικὰς χεῖρας παριστὰς ἀλλὰ τὸ δημιουργικὸν οὕτως ὁμοιῶν. 305 Ps 144,17 Εἰ γὰρ μὴ διὰ πάντων, φησί, θεωρεῖται τὸ φιλάνθρωπον, ἀλλὰ πρόσεστι τοῖς τερπνοῖς καὶ σωτηρίοις πολλὰ καὶ ἐπίπονα καὶ φθαρτικά, οἷα δὴ καρπῶν τε ἀφορία καὶ θηρίων γενέσεις ὀλεθρίων καὶ νόσων καταβολαί· ἀλλ' οὖν οὐδὲν τούτων ἐκτὸς δικαιοσύνης καλῶς συμπεπλεγμένης τῇ ἀγαθότητι πρὸς τὸ μὴ φθαρῆναι τὴν περὶ τὸ καλὸν σπουδὴν διὰ τὴν ἐν παρανομήσασιν ἀνεπιτίμητον εὐθυμίαν. 306 Ps 144,21 Πάλιν δ' ἐπὶ τὸ μακρὸν καὶ ἀνατείνει τὰς ὑμνήσεις καὶ οὐκ ἐφ' ἑνός τε ἴστησι καὶ τοῦ ἰδίου προσώπου, ἀλλὰ πάντας ἀνθρώπους τὸ ἴσον ποιήσειν *** εἰς τὸν ἄπειρον αἰῶνα, εἰ καὶ ὄψεταί ποτε σὺν δραμουμένοις, δηλῶν εἰς κοινωνίαν τῶν δικαίων οἳ γεγόνασιν ἀρχὴ θεῷ κατὰ τὸν ἀπόστολον.

307 Ps 145,1.2 Ἔοικε διδάσκειν ὅτι τοῦτο τῆς ζωῆς ἔργον, τοῦτο τοῦ ὑπάρχειν

ὄφελος, εἰ πρὸς τὴν ὄντως ζωὴν συναπτόμεθα καὶ πρὸς τὸν ὄντως ὄντα· τοῦτο γὰρ ἐφόδιον καὶ εἰς τὴν ὄντως ζωὴν καὶ εἰς τὸ ἀϊδίως ὑπάρξαι, ἐπείπερ ἐκ τῆς νῦν ζωῆς ἐφόδιον πρὸς τὴν μέλλουσαν ἐπαγόμεθα. 308 Ps 145,5 Οὕτω μὲν ἡ εἰς ἀνθρώπους ἐλπὶς ἀθλία, ἡ δὲ εἰς θεὸν μακαρία. ἀληθὴς γὰρ βοηθός, αἰώνιος καὶ τῶν ἁπάντων κρατῶν· ἐν τούτῳ ἡ ἐξουσία ὡς ἐξ ἀφθόνου πλούτου καὶ ἀπείρου μεγάλα ῥᾳδίως εὐεργετεῖν.

309 Ps 146,4 Τοσοῦτος καὶ τηλικοῦτός ἐστιν ὡς μηδὲ τοὺς ἀναρίθμους

ἀστέρας ἐκτὸς εἶναι τῆς γνώσεως αὐτοῦ ἀλλ' ὑπ' αὐτοῦ ῥυθμισθέντας αὐτῷ δὴ καὶ ἀκριβῶς ἐγνῶσθαι τὴν ἑκάστου φύσιν καὶ δύναμιν διακρίνοντι καθάπερ ὀνόματα τῶν διορισμῶν. 310 Ps 146,5 Ἰσχὺν μὲν οὖν καὶ σύνεσιν, εἰ καὶ ἀνθρωπίνως ἀκούομεν, μὴ ἀνθρωπίνως νοῶμεν οἵα ἐστὶν ἰσχὺς καθ' ἣν ὁ ἰσχυρὸς ἄνθρωπος ἐνεργεῖ καὶ σύνεσις καθ' ἣν ὁ σοφὸς βουλεύεται προσγινόμενόν τε καὶ ἀπογινόμενον ἔχων τὸ δυνατὸν καὶ σοφόν. ὡς θεὸς γὰρ οὐχ οὕτω δυνατὸς καὶ σοφὸς ὅς γε μηδ' ἔχει τι κάλλιον καὶ ἧττον ἐν ἑαυτῷ, οἷον τὴν δύναμιν καὶ τὸ πεπληρωμένον δυνάμεως σοφίαν τε καὶ σοφίας πλῆρες, ὅλως ὢν τὸ τελεώτατον καὶ διὰ τοῦτο οὐ

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