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

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 wisdom itself as having come from God, and by saying that created things came to be by wisdom he teaches that the begetter of wisdom is something greater than the direct act of creation, to whom also belonged the long-standing pre-eminence which has transcended the connection to created things that is present in the one who creates, it being impossible to conceive of anything greater than the greatest, so that what is conceived as greatest by having transcended all relation to created things, this pertains to the Father of wisdom and power; and so great is his strength and his understanding as to be both from him and with him, an offspring and fruit and son, not as an accident in him, concerning which it is said, Christ the power of God and the wisdom of God; then, since wisdom is power itself, having a synonymous relationship to the understanding in which he made heaven, according to the saying, To him who made the heaven in understanding, in addition to being great strength his understanding happens to have no number; the understanding of God is innumerable and unsearchable, whence it is written, O the depth of the riches and wisdom and knowledge of God. For being most deep, his understanding has no number on account of its incomprehensibility. But if it is also said to have no number because of the exceeding multitude of the theorems in it, you yourself will understand.

311 Ps 148,2 The angels would be those in heaven, but the powers even of these

above, belonging to the highest things, being beyond announcing things to men, and having their perpetual blessedness in the certainty that is from God alone, such as also are those called thrones by the Apostle, the name indicating that God is seated upon them, but that they are subject to the divine and supracreatural majesty, being established in this always and having what is stable and fixed in the reception of the divine glory.

312 Ps 148,3.4 *** lights *** in heaven by day and by night, illuminating both heaven itself, the highest, that is, the firmament according to Moses, and indeed he exhorts the water above this to praise God. It is clear that all these things are a hymn to God, manifesting by their own beauty and power and energy the all-praiseworthy nature of the one who created them.

313 Ps 148,14 And by saying 'to all his saints' he indicates those from every nation. By prophecy, introducing Israel on account of having drawn near from the beginning, he declares its following after the nations.

314 Ps 149,5 Therefore the word necessarily prophesied of the repose after death for those who have fallen asleep and their exultation in this, according to the saying, 'In peace [at the same time] I will both lie down and sleep.'

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πληροῦσαν αὐτὸν δύναμιν καὶ σοφίαν ἔχων ἀλλὰ πλήρη προελθοῦσαν ἐξ ἑαυτοῦ, καθὰ καὶ Σολομὼν γέννημα τὴν σοφίαν λέγει καὶ ἐκ θεοῦ προσεληλυθυῖαν τὴν αὐτοσοφίαν παρίστησι, τῇ δὲ σοφίᾳ γεγενῆσθαι τὰ δημιουργήματα φάσκων μεῖζόν τι τῆς αὐτουργικῆς δημιουργίας τὸν τῆς σοφίας γεννήτορα εἶναι διδάσκει, ᾧ καὶ ἡ μακρὰ προσῆκεν ὑπεροχὴ ἡ τὴν πρὸς τὰ ποιήματα συνάφειαν ὑπεραναβεβηκυῖα τῇ προσούσῃ τῷ δημιουργοῦντι, ἀδυνάτου ὄντος ἐννοηθῆναί τι μεῖζον τοῦ μεγίστου ὥστε ὅπερ νοεῖται μέγιστον τῷ πᾶσαν ἐκβεβηκέναι τὴν πρὸς τὰ ποιήματα σχέσιν τοῦτό ἐστι περὶ τὸν τῆς σοφίας καὶ δυνάμεως πατέρα· καὶ οὕτω μεγάλη ἡ ἰσχὺς αὐτοῦ καὶ ἡ σύνεσις ὡς ἐξ αὐτοῦ τε οὖσα καὶ σὺν αὐτῷ γέννημα καὶ καρπὸς καὶ υἱός, οὐχ ὡς ἐν αὐτῷ συμβεβηκός, περὶ ἧς εἴρηται Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία· εἶτ' ἐπεὶ καὶ σοφία ἐστὶν ἡ δύναμις αὐτὴ συνωνύμως ἔχουσα πρὸς τὴν σύνεσιν ἐν ᾗ τὸν οὐρανὸν πεποίηκε κατὰ τὸ λεχθὲν Τῷ ποιήσαντι τὸν οὐρανὸν ἐν συνέσει, πρὸς τὸ εἶναι ἰσχὺς μεγάλη καὶ σύνεσις αὐτοῦ τυγχάνει ἀριθμὸν οὐκ ἔχουσα ἀναρίθμητος καὶ ἀνεξιχνίαστος ἡ θεοῦ σύνεσις, ὅθεν γέγραπται Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ. βαθυτάτη γὰρ οὖσα ἡ σύνεσις αὐτοῦ δι' ἀκαταληψίαν ἀριθμὸν οὐκ ἔχει. εἰ δὲ καὶ διὰ τὸ ὑπερβάλλον πλῆθος τῶν ἐν αὐτῇ θεωρημάτων μὴ ἔχειν ἀριθμὸν λέγεται, καὶ σὺ αὐτὸς ἐπιστήσεις.

311 Ps 148,2 Ἄγγελοι μὲν ἂν εἶεν οἱ ἐν οὐρανοῖς, δυνάμεις δὲ καὶ τούτων

ὑπεράνω τοῖς ὑψίστοις προσήκουσαι, ὑπὲρ τὸ διαγγέλλειν ἀνθρώποις οὖσαι, ἐν δὲ μόνῃ τῇ παρὰ θεῷ βεβαιότητι διηνεκῇ τὸ μακάριον ἔχουσαι, ὁποῖαι καὶ αἱ καλούμεναι παρὰ ἀποστόλῳ θρόνοι ἐνδεικνυμένου τοῦ ὀνόματος τὸ ἐφιδρῦσθαι αὐταῖς τὸν θεὸν τὰς δὲ ὑποκεῖσθαι τῇ θείᾳ καὶ ὑπὲρ κτίσιν μεγαλειότητι, ἐν τούτῳ δὴ καθεστηκυίας ἀεὶ καὶ τὸ στάσιμον καὶ πεπηγὸς ἐχούσας ἐν τῇ τῆς θείας δόξης ὑποδοχῇ. 312 Ps 148,3.4 *** φέγγη *** οὐρανῷ μεθ' ἡμέραν καὶ νύκτωρ φωτίζοντα αὐτόν τε τὸν οὐρανὸν τὸν ἀνωτάτω, τουτέστι τὸ κατὰ Μωυσέα στερέωμα, καὶ δὴ τού του δὲ ἀνώτερον ὕδωρ ὑμνεῖν τὸν θεὸν παρακελεύεται. δῆλον ὅτι πάντα ταῦτά ἐστιν ὕμνος θεοῦ κάλλει καὶ δυνάμει καὶ ἐνεργείᾳ τῇ ἑαυτῶν τὸ πανύμνητον ἐμφανίζοντα τοῦ δημιουργήσαντος. 313 Ps 148,14 Καὶ πᾶσι δὲ λέγων ὁσίοις τοὺς ἐξ ἅπαντος ἔθνους ὑποδείκνυσι. προφητείᾳ τὸν δὲ Ἰσραὴλ ἐπεισάγων διὰ τὸ ἐξ ἀρχῆς πεπλησιακέναι ἐπακολούθησιν αὐτοῦ δηλοῖ τὴν μετὰ τὰ ἔθνη.

314 Ps 149,5 Τῶν οὖν κεκοιμημένων τὴν μετὰ τὸν θάνατον ἀνάπαυλαν καὶ

τὴν ἐν τούτῳ ἀγαλλίασιν ἀναγκαίως ὁ λόγος ἐθέσπισε κατὰ τὸ Ἐν εἰρήνῃ [ἐπὶ τὸ αὐτὸ] κοιμηθήσομαι καὶ ὑπνώσω.

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