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of that according to the gospel. And this is called an eighth day in relation to the first week and the first of the sabbaths. The first verses of the psalm can be understood both literally and spiritually. and by the fullness of the earth its adornment must be understood; which Moses said; for when plants and animals came to be upon it, it is said that: "the adornment of the heaven and the earth was completed. And God completed his works on the sixth day." And in the literal sense we take it that the fruits and the animals are the fullness of the earth. And the apostle teaches, saying; for while counseling those from the nations who believed and the Jews not to be superstitious about foods, he says: "Eat whatever is sold in the market without raising any question; 66 for the earth is the Lord's, and its fullness." And meat especially is sold in the markets, but also the other things for sale that contribute to nourishment. 1 The earth is the Lord’s and its fullness, the world and all who dwell in it. And I said before, that the earth was divided so that part of it is for farming, and the part is suitable for habitation. Therefore, that which is prepared for habitation is called the inhabited world, but that for farming and the other things, earth. Therefore, God is the maker of both; for how could these things be his, if he himself had not made them? Therefore "the earth is the Lord's and its fullness." Take the following in common: 2 he founded it upon the seas and established it upon the rivers. that is, the earth or the inhabited world. And the inhabited world is also earth. What is said here is equal to what was said thus: "to him who established the earth upon the water," and by Job: "he hangs the earth on nothing"; for if it is founded on the sea, it does not have a hard and resistant foundation, but has its suspension in the waters. And every body of water has a supporting ground. But since the sea has underlying ground, that too must certainly have something underlying it. And nothing else is found but the moist element. For this reason he says the earth is founded upon the seas. It, turning in on itself, holds itself together. A hard, supporting ground does not permit it to be so arranged, but it turns about itself. Indeed, at any rate, the arguments of the Greeks also say that straight lines sent from the circle—not perceptible straight lines, but contemplated by reason—hold it fast in the very middle. And this is what "hanging it upon nothing" is. And this is the will of God; for "you founded the earth upon its own stability, it will not be moved for ever and ever"; for how is it possible for that which has thus taken its seat by the decree of God to be moved? Since, therefore, the earth is founded upon the sea, and the inhabited world is part of the earth, it too reasonably has its seat in this moist substance. And he says it was prepared upon the rivers; not founded upon the rivers, but prepared; for it is not possible to say that it has its foundation both in the sea and in the rivers, but it is founded upon the sea, having been prepared by the rivers, so that in it, as if some springs and fountains were flowing, they will benefit it. Such bodies, if they do not have water scattered through them by which they can be held together, become fragments. And these things relate to the literal meaning. But since what follows can no longer be taken historically; for "who will ascend the mountain of the Lord and who will stand 67 in his holy place"? it being necessary to speak of the way of ascent and the seat of standing, he said nothing of the sort, but the answer is given to the one who asked: "who is the one ascending and who is the one standing"? Thus: he is "innocent in hands and pure in heart". To be innocent in hands signifies to be pure in actions. Then he speaks of a divine characteristic: "innocent in hands and pure in heart, who has not taken his soul in vain". And this is understood in two ways. He takes his own soul "in vain" who thinks, chooses, and does vain things; for in many places these things that are not serious, the perceptible things, the temporary things, by the name of

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τῆς κατὰ τὸ εὐαγγέλιον. καὶ αὕτη ὀγδοὰς λέγεται ὡς πρὸς τὴν πρώτην ἑβδομάδα καὶ πρω´̣τη σαββάτων. οἱ πρῶτοι στίχοι τοῦ ψαλμοῦ καὶ κατὰ λέξιν κα̣ι`̣ νοητὸν δύνανται ἐκλαμβάνεσθαι. πλήρωμα δὲ τῆς γῆς τὸν κόσμον αὐτῆς ἐκλημπτέον· ὅ γε̣ εἶπεν Μωυσῆς· γενομένων γὰρ ἐπ' αὐτῆς φυτῶν καὶ ζῴων εἴρηται ὅτι· "συνετελέσθη ὁ κόσμος τοῦ οὐρανοῦ καὶ τῆς γῆς. καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ". καὶ ἐπὶ ῥητοῦ λαμβάνομεν, ὅτι οἱ καρποὶ καὶ τὰ ζῷα πλήρωμά ἐστιν γῆς. καὶ ὁ ἀπόστολος παιδεύει λέγων· συμβουλεύων γὰρ τοῖς ἀπὸ ἐθνῶν πιστεύσασιν καὶ τοῖς Ἰουδαίοις μὴ δεισιδαιμονεῖν περὶ τὰς τροφὰς λέγει· "πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀποκρίνοντες· 66 τοῦ γὰρ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς". κρέα δὲ μάλιστα ἐν τοῖς μακέλλοις πιπράσκεται, ἀλλὰ καὶ τὰ ἄλλα ὤνια τὰ πρὸς τροφὴν συντελοῦντα. 1 τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. καὶ πρότερον εἶπον, ὅτι διῃρέθη ἡ γῆ ὡς τὸ μὲν αὐτῆς γεωργήσιμον εἶναι, τὸ δὲ πρὸς οἴκησιν ἐπιτηδείως ἔχον. τὸ πρὸς οἴκησιν οὖν ἔχον τὴν ἑτοιμασίαν οἰκουμένη καλεῖται, τὸ δὲ πρὸς γεωργίαν καὶ τὰ ἄλλα γῆ. ἀμφοτέρων οὖν ποιητής ἐστιν ὁ θεός· πῶς γὰρ αὐτοῦ ἦν ταῦτα, εἰ μὴ αὐτὸς αὐτὰ πεποιήκει; "τοῦ κυρίου" οὖν "ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς". κατὰ κοινοῦ λάμβανε τό· 2 αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν καὶ ἐπὶ ποταμῶν ἑτοίμασεν αὐτήν. ἤτοι τὴν γῆν ἢ τὴν οἰκουμένην. ἡ οἰκουμένη δὲ καὶ γῆ ἐστιν. ἴσον ἐστὶν τὸ λεγόμενον ἐνταῦθα τῷ εἰρημένῳ οὕτω· "τῷ στερεώσαντι τὴν γῆν ἐπὶ τὸ ὕδωρ", καὶ ὑπὸ τοῦ Ἰώβ· "κρεμάζων γῆν ἐπ' οὐδενός"· εἰ γὰρ ἐν θαλάσσῃ τεθεμελίωται, οὐκ ἔχει θεμέλιον σκληρὸν καὶ ἀντίτυπον, ἀλλ' ἐν τοῖς ὕδασι ἔχει τὸ κρεμάσθαι. καὶ πᾶν μὲν ὕδωρ ἀντερίζον ἔδαφος ἔχει. ἐπειδὴ δὲ ἡ θάλασσα ἔχει ὑποκείμενον ἔδαφος, πάντως κἀκεῖνο δεῖ ἔχειν τι ὑποκείμενον. οὐκ εὑρίσκεται δὲ ἄλλο ἢ τὸ ὑγρόν. διὰ τοῦτο λέγει ἐπὶ θαλασσῶν τεθεμελιῶσθαι τὴν γῆν. αὐτὴ πρὸς ἑαυτὴν συνστρεφομένη κρατεῖ ἑαυτήν. οὐκ ἔδαφος ἀντερίζον σκληρὸν ἐᾷ αὐτὴν οὕτω τετάχθαι, ἀλλὰ αὐτὴ περὶ ἑαυτὴν στρέφεται. ἀμέλει γοῦν καὶ Ἑλλήνων οἱ λόγοι λέγουσιν, ὅτι εὐθεῖαι πεμπόμεναι ἀπὸ τοῦ κύκλου -εὐθεῖαι δὲ οὐκ αἰσθηταί, ἀλλὰ λόγῳ θεωρεῖται- διακρατοῦσιν αὐτὴν ἐν τῷ μεσαιτάτῳ. καὶ τοῦτό ἐστιν τὸ ἐπὶ μηδενὸς αὐτὴν κρεμάσθαι. ἐστὶν δὲ τοῦτο τὸ βούλημα τοῦ θεοῦ· "ἐθεμελίωσας" γὰρ "τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς, οὐ κινηθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος"· πῶς γὰρ οἷόν τε κλιθῆναι τὴν οὕτω ψήφῳ θεοῦ τὴν ἕδραν εἰληφυῖαν; ἐπεὶ τοίνυν ἐπὶ θαλάσσης ἡ γῆ τεθεμελίωται, μέρος δὲ τῆς γῆς ἡ οἰκουμένη ἐστίν, καὶ αὐτὴ εἰκότως ἐν ταύτῃ τὴν ἕδραν ἔχει τῇ ὑγρᾷ οὐσίᾳ. καὶ λέγει ἐπὶ ποταμῶν αὐτὴν ἡτοιμάσθαι· οὐκ ἐπὶ ποταμῶν τεθεμελιῶσθαι, ἀλλ' ἡτοιμάσθαι· οὐ γὰρ οἷόν τε εἰπεῖν, ὅτι καὶ ἐν τῇ θαλάσσῃ τὸν θεμέλιον ἔχει καὶ ἐν τοῖς ποταμοῖς, ἀλλὰ αὐτὴ μὲν τεθεμελίωται ἐπὶ τῆς θαλάττης ἡτοιμασμένη τοῖς ποταμοῖς, ἵν' ἐν αὐτῇ ὥσπερ πηγαί τινες καὶ πίδακες ῥέοντες ὠφελήσουσιν αὐτήν. τὰ τοιαῦτα σώματα ἐὰν μὴ ἔχῃ παρεσπαρμένον ὕδωρ ᾧ δύναται διακρατεῖσθαι, ψήγματα γίνεται. καὶ ταῦτα μὲν πρὸς τὸ ῥητόν. ἐπειδὴ δὲ τὰ ἑξῆς οὐκέτι ἱστορικῶς δύναται ληφθῆναι· "τίς" γὰρ "ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου καὶ τίς στή67 σεται ἐν τόπῳ ἁγίῳ αὐτοῦ"; δέον εἰπεῖν τὴν ὁδὸν τῆς ἀνόδου καὶ τὴν ἕδραν τῆς στάσεως, οὐδὲν τοιοῦτο εἶπεν, ἀλλὰ ἡ ἀπόκρισις γίνεται πρὸς τὸν ἐρωτήσαντα· "τίς ὁ ἀναβαίνων καὶ τίς ὁ ἑστηκώς"; οὕτως· "ἀθῷός" ἐστιν "χερσὶν καὶ καθαρὸς τῇ καρδίᾳ". τὸ ἀθῷον εἶναι ταῖς χερσὶν τὸ καθαρὸν εἶναι ταῖς πράξεσιν σημαίνει. εἶτα λέγει χαρακτῆρα θεῖον· "ἀθῶος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ". διττῶς δὲ τοῦτο νοεῖται. "ἐπὶ ματαίῳ" λαμβάνει τὴν ψυχὴν ἑαυτοῦ ὁ μάταια διανοούμενος καὶ αἱρούμενος καὶ πράττων· πολλαχοῦ γὰρ ταῦτα τὰ μὴ σπουδαῖα, τὰ αἰσθητά, τὰ πρόσκαιρα τῷ ὀνόματι τῶν