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of the: Their sound has gone out into all the earth, he has said with an addition similar to those previously set forth. For if he had said something of this kind by way of preface, someone might perhaps have taken it as a forced interpretation of the saying in the psalm; but as it is, he appears to have used the citation from the psalm in a simple phrase; wherefore one might say that he has used the testimony opportunely and beneficially and rhythmically. In the sun he has set his tabernacle, and he is as a bridegroom coming out of his chamber. He will rejoice as a giant to run his course. His going out is from the end of heaven, and his circuit to the end of heaven; and there is no one who will be hidden from his heat. In addition to what has been said, the sun has been established as a teacher of the doxology of God, observing the inviolable law of a master and great king. For it never dares to turn to another course than the one appointed for it, nor does it transgress the bounds of the celestial arrangement; but it goes forth at dawn, as if proceeding from a sacred and inaccessible bridal chamber, adorned like a bridegroom and beautified with the flower of light; and when it has crossed the eastern horizon, it traverses the entire world, tirelessly completing its own course. And it circles, circling like some giant strong in might and invincible, as if starting from a turning-post from the farthest point of the eastern horizon, running through the entire world in one day and night, so that no one is insensible to its heat. And it does these things, serving the will of the one who made it and placed it in the firmament. Wherefore it is said: In the sun he has set his tabernacle. Which, being clearly stated, the others have interpreted more lucidly: Aquila saying: For the sun he set a tabernacle in them; and Symmachus: For the sun he appointed a tent in them; and Theodotion, For the sun he set a tabernacle in them; and likewise also the fifth edition has rendered it. For in the aforementioned heavens and in the firmament that was described, God has placed the tabernacle and dwelling of the sun, according to what was said by Moses: And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night, and the stars. And he set them in the firmament of the heaven to give light upon the earth; Through these things the sun shows and all but cries out: that it is not its own master, nor is it free, but that it knows the Master of itself and of all things. The law of the Lord is perfect, converting souls; the testimony of the Lord is faithful, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is clear, enlightening the eyes. The fear of the Lord is pure, enduring for ever and ever; the judgments of the Lord are true, justified 23.193 altogether; more to be desired than gold and much precious stone, and sweeter than honey and the honeycomb. For your servant keeps them, and in keeping them there is great reward. And all these things the law of God has encompassed for the conversion of the soul. For it contains first testimonies and statutes and commandments. Then to all these he has attached, like a converting rod, the fear, and upon all, as a crown, he has placed the judgments of God. And to each of the things mentioned he has joined a particular quality: to the law, which is named in all respects as general, the conversion of the soul; and how a soul is converted, he shows through the following, speaking of a faithful testimony through which the babe in Christ is made wise; then the statutes of the Lord, and adding to these the quality of their being right, and providing the fruit of joy to those who partake of them. And upon these the commandment of the Lord, of which he also presented its quality, saying it is clear and enlightening for the eyes of the soul. And to the fear of the Lord he joined purity, and to purity lasting and eternal life. And upon all and after all he added the judgment of God,

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τοῦ· Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, εἴρηκε μετὰ προσθήκης ὁμοίας τοῖς προεκτεθεῖσιν. Εἰ γάρ τι τοιοῦτον προφήσας εἶπε, τάχ' ἄν τις ἐλάβετο ὡς βεβιασμένως ἐκδεξαμένου τὴν ἐν τῷ ψαλμῷ ῥῆσιν· νυνὶ δὲ ἁπλῇ φράσει φαίνεται συγχρησάμενος τῇ ἀπὸ τοῦ ψαλμοῦ παραθέσει· διὸ εἴποι τις αὐτὸν κατακεχρῆσθαι εὐκαίρως καὶ ὠφελίμως καὶ εὐρύθμως τῇ μαρτυρίᾳ. Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ, καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ. Ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδὸν αὐτοῦ· ἀπ' ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ, καὶ τὸ κατάντημα αὐτοῦ ἕως ἄκρου τοῦ οὐρανοῦ· καὶ οὐκ ἔστιν ὃς ἀποκρυβήσεται τὴν θέρμην αὐτοῦ. Πρὸς τοῖς εἰρημένοις τῆς τοῦ Θεοῦ δοξολογίας διδάσκαλος καθέστηκεν ὁ ἥλιος, οἷα δεσπότου καὶ μεγάλου βασιλέως νόμον ἀπαράβατον τηρῶν. Οὐ γάρ ποτε ἄλλην τρέπεσθαι παρὰ τὴν ὁρισθεῖσαν αὐτῷ πορείαν τολμᾷ οὐδ' ὑπερβαίνει τοὺς ὅρους τῆς κατ' οὐρανὸν διατάξεως· ἀλλ' ἐκπορεύεται μὲν ὄρθριος, ὥσπερ ἐξ ἀδύτου καὶ ἀβάτου νυμφῶνος προϊὼν, ὡραϊσμένος δὲ οἷα νυμφίος καὶ τῷ τοῦ φωτὸς ἠγλαϊσμένος ἄνθει· ἐπειδὰν τὸν ὁρίζοντα τὸν ἀνατολικὸν ὑπερβῇ, τὸν σύμπαντα διιππεύει κόσμον, ἀκοπιάστως τὸν οἰκεῖον ἐξανύων δρόμον. Κυκλοῖ δὲ κυκλῶν οἷά τις γίγας ἰσχυρὸς τὴν ἀλκὴν καὶ ἄμαχος, ὥσπερ ἐκ νύσσης ἀρξάμενος ἀπ' ἄκρου κέντρου τοῦ κατὰ ἀνατολὰς ὁρίζοντος, διατρέχων νυχθημέρῳ ἑνὶ τὸν σύμπαντα κόσμον, ὡς μηδένα ἀνεπαίσθητον εἶναι θέρμης. Ταῦτα δὲ ἐνεργεῖ δουλεύων τῷ τοῦ πεποιηκότος αὐτὸν νεύματι, καὶ τεθεικότος ἐν τῷ στερεώματι. ∆ιὸ εἴρηται· Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ. Ὅπερ σαφῶς εἰρημένον, λευκότερον ἡρμήνευσαν οἱ λοιποί· ὁ μὲν Ἀκύλας εἰπών· Τῷ ἡλίῳ ἔθετο σκήνωμα ἐν αὐτοῖς· ὁ δὲ Σύμμαχος· Τῷ ἡλίῳ ἔταξε σκηνὴν ἐν αὐτοῖς· ὁ δὲ Θεοδοτίων, Τῷ ἡλίῳ ἔθετο σκήνωμα ἐν αὐτοῖς· ὁμοίως δὲ καὶ ἡ πέμπτη ἔκδοσις ἐξέδωκεν. Ἐν γὰρ τοῖς προλεχθεῖσιν οὐρανοῖς καὶ ἐν τῷ ἀποδοθέντι στερεώματι τὸ τοῦ ἡλίου σκήνωμα καὶ τὸ οἰκητήριον τέθειται ὁ Θεὸς, κατὰ τὸ λελεγμένον παρὰ Μωϋσεῖ· Καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους· τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας, καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτὸς, καὶ τοὺς ἀστέρας. Καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς· ∆ιὰ τούτων δεικνὺς ὁ ἥλιος καὶ μονονουχὶ βοῶν· μὴ αὐτὸς εἶναι ἑαυτοῦ κύριος, μηδ' ἐλεύθερος τυγχάνειν, γνωρίζειν δὲ τὸν καὶ ἑαυτοῦ καὶ πάντων ∆εσπότην. Ὁ νόμος Κυρίου ἄμωμος ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστὴ σοφίζουσα νήπια. Τὰ δικαιώματα Κυρίου εὐθέα εὐφραίνοντα καρδίαν· ἡ ἐντολὴ Κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς. Ὁ φόβος Κυρίου ἁγνὸς διαμένων εἰς αἰῶνα αἰῶνος· τὰ κρίματα Κυρίου ἀληθινὰ δεδικαιωμένα 23.193 ἐπὶ τὸ αὐτό· ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολὺν, καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον. Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτὰ, ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή. Ταῦτα δὲ πάντα περιείληφεν ὁ τοῦ Θεοῦ νόμος ὑπὲρ ἐπιστροφῆς τῆς ψυχῆς. Μαρτυρίας γὰρ πρῶτον περιέχει καὶ δικαιώματα καὶ ἐντολάς. Ἔπειτα τούτοις ἅπασιν ἐπήρτησεν, ὥσπερ βακτηρίαν ἐπιστρεπτικὴν, τὸν φόβον, καὶ ἐπὶ πᾶσιν ὥσπερ κορωνίδα τὰ κρίματα ἐπέθηκε τοῦ Θεοῦ. Ἑκάστῳ δὲ τῶν εἰρημένων ἰδίωμα συνῆψε· τῷ μὲν κατὰ πάντα γενικῷ ὠνομασμένῳ νόμῳ τὴν τῆς ψυχῆς ἐπιστροφήν· ὅπως δὲ ἐπιστρέφει ψυχὴ, διὰ τῶν ἑξῆς παρίστησι, μαρτυρίαν πιστὴν εἰπὼν δι' ἧς σοφίζεται ὁ ἐν Χριστῷ νήπιος· ἔπειτα δικαιώματα Κυρίου, καὶ τούτων ἰδίωμα προσθεὶς τὸ εἶναι αὐτὰ εὐθέα, καρπόν τε τοῖς μεταλαμβάνουσι παρέχοντα τὴν εὐφροσύνην. Καὶ ἐπὶ τούτοις ἐντολὴν Κυρίου, ἧς καὶ αὐτῆς τὸ ἰδίωμα παρέστησεν, τηλαυγῆ φήσας αὐτὴν καὶ τῶν ὀφθαλμῶν τῆς ψυχῆς φωτιστικήν. Τῷ δὲ φόβῳ τοῦ Κυρίου συνῆψεν τὴν ἁγνείαν, καὶ τῇ ἁγνείᾳ τὴν διαρκῆ καὶ αἰώνιον ζωήν. Καὶ ἐπὶ πᾶσι καὶ μετὰ πάντα προσέθηκεν τὴν τοῦ Θεοῦ κρίσιν,