Fragments on Psalms 1-150 1.1,2 Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has
are not deemed worthy of the judgment of resurrection, just as sinners are not of the council of the righteous. For the way of the righteous, being wo
they have. 3.4 But you, O Lord, are my helper, my glory, and the one who lifts up my head. The mind is exalted then, when it applies itself to the man
The Lord has made his holy one wonderful. Know therefore, you who trust in multitudes, that he has shown to be wonderful the one who trusts in him. -D
a soul that acts for God, they provoke God, clearly fighting against God. - Cast them out from impiety, having made them pious. - It is a blessing to
mentions, on account of the many altars throughout the whole earth established through Christ in his churches. Therefore also in the 83rd psalm, it to
is named among the nations. - His name, therefore, has been blotted out forever. For every rite has been extinguished of men now and of those who are
a footstool for his feet. For his kingdom is the contemplation of all ages that have been and that will be through which contemplation even enemies b
from me? Of the same. Teaching, that [forgetfulness] has fallen away from the memory of God at some time (for God makes a forgetting of those who are
to be saved, and to come to the knowledge of the truth. 17.9 Smoke went up in his wrath, and fire from his presence devoured, coals were kindled from
in this way He is shown to be the master of the elements, so as even to bring on night in the middle of the day. 18.6 He set His tabernacle in the sun
and these on horses. Understand also horses as the leapings of the passions, on [which] the demons ride and chariots as the conspiracy of the impetuo
The Lord restores the soul, and re-establishes it after shepherding it, and makes it dwell in a place of green pasture then having restored it, he le
Amalek. And: Lifting up holy hands without wrath and doubting. And: The lifting up of my hands, an evening sacrifice. I would say, then, that our hand
to consider as the author of creation therefore let these be punished. 27.6,7 Blessed is the Lord, because he has heard the voice of my supplication.
his saints, because the Lord seeks out truth, and repays those who act with exceeding pride. Be of good courage, and let your heart be strengthened, a
to use metaphors, as here. Of pride, not being a footed animal, but a state, he has named a foot what he prays for, therefore, is this: may I not bec
should he be so disposed, he says, the just and good one, that is, God, will not cease to pity him, and to give the things from himself, so that it mi
saying that he feared the justice he was about to flee, through the words and the frequent misfortunes, which he called hands. 37.4 There is no healin
my. Those who are not aware of their own sins cannot say these things for some even boast and take pleasure in their own faults, as if carrying them
of the dragon Behold now, his strength is in his loins, and his power is upon the navel of his belly. For the strength of the dia bol is especially a
This he says: for if I had not hoped in you, I would have defended myself. But now I know this: Do not avenge yourselves, beloved, but give place to
I was dumb and was humbled, and kept silence from good things, and my pain was renewed. - My heart grew hot within me, and in my meditation a fire wil
such by Satan. And you have melted away his soul like a spider's web. But the sinning soul grows thick for such is the nature of sin wherefore it is
in the contemplation of the things that have happened. Another. First, God leads someone up from a pit of misery second, he sets his feet upon a rock
we say, the repenting people asks of God why he has forsaken him thus afflicted and sorrowful. -But the Where, spoken of God, which is significant o
with intelligible sweet odors the daughters of kings have delighted you, that is, at the time when it was necessary for you to be honored by them. For
discourse, and the daughter, he says, of Tyre will come with gifts, and the rich of the people will entreat your face with gifts, for they do not wors
minding earthly things, and clinging to the desires of the flesh. Then the sons of men, those who exercise some care and practice of reason for the r
they did not do, nor was deceit found in their mouth it is likely they have sinned in the final and the last and the very small things, which have be
from you, and do not take your holy Spirit from me. He prays not to be deprived of divine care (for this he here called face), nor to be stripped of t
they cast iniquity upon me, and in wrath they were angry with me. He confesses here, teaching us to confess, as having taken on our person. - Being la
Likewise: Do not be anxious about what you shall eat or what you shall drink. Depend for your own needs on that providence for thus you will remain u
he was deemed worthy of the honor of the sons. Who then will return in the evening, and will be hungry as dogs, and will go around the city, but the m
of the prophecy, for since the Jews themselves did not work his death at the time of the Savior's passion, but this was done by a Roman hand while Pi
will trace out? 60.9 So will I sing praise to your name for ever and ever, that I may daily perform my vows. He who promises and does not perform his
to be able for us to succeed without the shelter from the so-called wings of God, that is, of His virtues for by these God is exalted, and raised up,
the doctrines, or the ordinances and canons handed down by the apostles. And in this, virtue is wonderfully accomplished, called righteousness, that i
the salvation of all nations. The prophet, having seen with the eyes of the spirit the coming salvation for all men through the divine epiphany, suppl
that the exultation is worthy in the eyes of God, being not worldly, but a fruit of the Spirit. 67.5 Sing to God, sing psalms to his name, make a way
likewise those who provoke, those dwelling in tombs. The place of God is a pure soul wherefore it adds, God makes the solitary to dwell, those who ha
the place of hades, which in the present things he also names matter of the deep and depth of the sea. 68.13 Those who sit in the gate were talking id
being honored. 69.5,6 And let them say continually: Let God be magnified, you who love your salvation. But I am poor and needy ... And you are my deli
they say, he says also in deed: Let them not attack do not delay to grant again your aid. 70.14 But I will hope continually. It is possible indeed to
henceforth, but to be overturned and to be dragged down into a slip. And he adds the reason, saying: 72.3,4 Because I was envious of the lawless, when
72.23 And I am always with you. One is said to be with God, first, he who knows the Holy Trinity, and after him, he who contemplates the principles co
I consider, whether perhaps the hand [does things] against the enemies of the people but the right hand, the good things for the people, for instance
the end, when He hands over the kingdom to God the Father to which those here who have won the good fight will attain incorruptible life, or concerni
ria, I, he says, will judge you and the Babylonians and the Assyrians. 74.4 The earth melted, and all who dwell in it. But let Jesus also testify to u
and all to be according to God. And we, therefore, if we do not pray to him with our whole soul devoted, but pray only for the occasion, we will cry o
it was fitting for him to say: The words of my mouth. For he did not utter his own words, but the words from the Spirit. Therefore, the one speaking i
is to hear and to know, or only for those who understand the words but not even to all did the fathers by nature relate, but to some, and those accor
and those who sever the Godhead did not wish to walk in the spiritual law of the creator. -Tanis is called a commandment from judgment, or a humble co
to the streams. He who causes the divine stream to spring forth for the thirsty, and pours out the water from his side, when the iron opened this vein
of thought nor as fire be kindled from the fiery darts of the enemy but may the windows of heaven open for us, the expansions of intelligible and sp
the ark for one hundred years. What else, then, does he want through the one hundred years of the construction of the ark, than to turn men back, so t
pure and clear is the spring of faith, which they draw through the divine teaching but for those who are Egyptianized by their wicked assumption, the
firstborn to the devil is the one first born to him in a dogma foreign to salvation, for instance the Marcionites are not firstborn, but Marcion is. A
to the same place, honoring the day of the resurrection of our Lord, so that the bone of Christ may be gathered to bone, and joint, and veins, and sin
These things to the unworthy, because they do not ask as worthy but as if God ought to follow Himself, they add: for the glory of Your name, when we
the time to come. -You will make us alive, no one can make us alive, unless he has said: I am the life for when this firstfruit is taken from us, all
- He heard His [God's] tongue, the voice that came on Mount Sinai, who, having never enjoyed a divine voice, spoke these words while receiving the law
to be judged. For he judges them, just as a king on a joyful day, rewarding each one with the honor of their ranks. Who is worthy to rise in the resur
to become a rest, as all wheels, he says, are brought by and rolled for the wheel touches the earth. 82.19 And let them know that your name is Lord.
The Lord loves mercy and truth God will give grace and glory. Mercy and truth, instead of: the Lord loves the merciful and truthful one. For it is cu
it is necessary to be unceasing in prayer. He lifts his own soul to the Lord, who lightens it through action and contemplation. 85.5 For you, Lord, ar
The Lord will recount, that which happened in the heavens, which he himself recounted to them, saying: Rejoice, because your names are written in the
Show Your wondrous power for having died, I will not see it, there is no physician able to avert death or Christ teaches us the causes of His descen
of his mouth. But having said, I will be mindful of the promise, he adds his words for he entreats the master with what God said. His words, being
places him among the sons of God, but again places him above them, inasmuch as the clouds are higher than the earth not that he differs from them by
from God, but are they rational by nature? -But through Theodotion, again the east [understand in Tabor]. It is a mountain of the tribe of Issachar an
a plot of the Jews, and their undertaking has come to nothing for the Savior lived again on the third day, having trampled death, and he plundered Ha
O master, the reproaches, an exchange, [that is] the transformation of your Christ, or of David, in that the beginning was changed into a servant thi
For he dwells in all the faithful. 90.1,2 He who dwells in the help of the Most High, will abide in the shelter of the God of heaven he will say to t
in a rich old age, many good things abound in a rich old age, and living well they will be in what are called good states, as if in joy and reverence
to judge the earth, his highest being revealed and in the judging of those on the earth, let us guard ourselves from pride, knowing that God strongly
Whom the Lord loves, he chastens, says the apostle. But if whom he chastens, he blesses, every one chastened by him becomes passionless, for the Lord
it was written for God, providing for all, brings forth the healing of all. - Symmachus: Let not a throne of insolence be joined to you, fashioning h
the rock, the church, and the gates of hades shall not prevail against it. 95.10,11 He will judge the peoples in uprightness. Let the heavens rejoice,
of the Lord. What the North wind freezes, this the South wind melts. Therefore the bride well says in the Song of Songs Awake, O North wind, and come
stretched out and tested of the evangelical proclamation by means of the beaten, that is, forged trumpets, it signifies but by the horn, the royal, b
to narrate the good deeds that have come to pass. The virtues are the gates of wisdom, for through them we enter into the kingdom of heaven. 100.2 I w
I come to a desolation of things. But if in mountains and caves the men of God avoided the life of the impious, they rightly said this: I have become
Unless, then, the Lord had looked down from his holy height, a people would not have praised him, a people still being created, and being created unti
those who desire him. After death the soul does not exist in this life. If, then, our nature is mortal, but the divine love for humanity grants a long
is restored, though fearful, to its own place. For the waves are lifted up like mountains. For the like is missing, so that it might be: The waters,
its setting. You appointed darkness, and it became night in it all the beasts of the forest will roam about, young lions roaring to seize and to seek
that it may desire bodily things since, therefore, the oracle of the Lord also inflamed Joseph, the evil one was not able to inflame him against his
his people in exultation, and his chosen ones in gladness. If the people went out in exultation, but his chosen ones in the gladness of exultation, si
to test them in the wilderness but they did not endure the test at all, but lusted with a desire he means the contention over the water. And on this
Sitting in darkness and the shadow of death, bound in poverty and iron. Inasmuch as the Lord is light, he leads us out of darkness and inasmuch as he
they sowed fields, and planted vineyards, and produced fruit of increase, and he blessed them. Those who change from worse things to better through th
I was praying. From this we know that, when someone accuses us, we must pray for our enemies, so that we may not, having fallen into bearing a grudge,
To one who desires the curse, the blessing does not come, and to one who does not desire the curse, the curse does not come. And who wants a curse to
his kings. - He will judge among the nations, he will fill them with corpses, he will crush heads over a wide land. By the grace of God, the prophet h
of him remains forever and ever, but the just are called just because of righteousness, and they therefore remain forever and ever well then did Paul
Symmachus rendered servants instead of children. For children do not differ from servants, being disciplined by the fear of servitude for which r
the soul is in its rest for indeed the one who has fallen ill was once in health. This the apostle also says in the passage: I desire to depart and b
What came to be was not human, he says, it was not of angels, nor of archangels, to establish such a corner. What is wonderful? The corner, the joinin
in the psalm. 118p.3 For this reason the elements are also placed first here, so that it might be shown to the readers that the elements are the knowl
the verses, let us make: Blessed are the undefiled in the way, who walk in the law of the Lord. And thus let us begin the second one following. It sho
to offer a hymn, when I have learned all your judgments and have lived according to them. If I learn, he says, the judgments from your righteousness,
to the royal and perfect way, Christ, the one who said: I am the way. There are some ways of God, which he travels, that he might be among men, or whi
118.25 My soul has cleaved to the ground give me life according to your word. The souls of sinners cleave to the ground, minding earthly things but
the soul of the just man, from which nothing flows away but that of the wicked is not such, but unable to hold on to the word of God which it is taug
A path is a well-worn way, which many of the righteous before us have trod, for which there is need of God to guide. For we must become imitators of C
souls of saints. And after a little. For he who does not receive a word from God with much power to preach the gospel speaks things worthy of shame. B
But for the God-fearing, transgression is dreadful, because he foresees the terror of the punishment. 118.54 Your statutes were my songs in the place
of those who desire you, and of those who keep your commandments. He who is a partaker with those who fear the Lord, also fears the Lord himself and
118.72 The law of your mouth is good for me, more than thousands of gold and silver pieces. Being well-pleased instead of, the law is good for me, whi
in truth you have humbled me, that is, according to truth. 118.76 Let your mercy be to comfort me, according to your word to your servant. But now is
To those left behind by God for the benefit of the soul: I have not forgotten your ordinances. And in the gospel the body is said to be a wineskin: Fo
remains. Two are the generations which have contained the truth of God, both the people of the Jews, who had the law and the prophets, and the church
to have become, since they were the first to receive the law and the prophets we now who are from the nations say: I have understood more than all my
by the word in every action, as one might say, at every step lifting his foot to walk, this one cannot stumble for he has the lamp, and uses it. But
I have hoped, and give me life. Why did he not say: 'I hoped in your words,' but 'I have hoped'? Those who hope do not remain as they begin to hope, b
you may hand me over to the demons those ones do not cease from doing wrong. -Who is he who has done unexpected judgment and justice? who is he who d
is and is life. And he has given the reason for having drawn spirit into his mouth, saying: Because I longed for your commandments, the desire itself
is afflicted, which leads to life. And: Many are the afflictions of the righteous, and out of them all He will deliver them. Then he says: Your comman
and not a God from afar, says the Lord. For the power of God is everywhere according to the principle of creation and providence. And after a little.
he becomes a witness of God. As often as he is persecuted by opposing powers and is not defeated, nor is he overcome by the passions of dishonor, he a
of the judgment seat of God, and fearing that, and becoming entirely a representation of it and of the punishments laid up there for the one who denie
they draw near but concerning this, they say a prayer: My prayer has drawn near, and so forth. And what is the difference between these? It is worthy
to save that which was lost, to whom be glory for ever and ever. Amen. 119.π A song of the ascents. Only those who ascend in word and in life are fami
of Him who gave to the twelve apostles, who sit upon twelve thrones to judge Israel. - For there He commanded to sacrifice, to pray, to celebrate feas
someone, nor the one who hoped in God, as neither Daniel, nor the three youths, [even if] they were cast out from [their] homeland, and were held by s
all who hate Zion. -Let them be as the grass of the housetops, which withers before it is plucked up. -With which the reaper has not filled his hand,
nor in wonderful things beyond me. But in great things he says, referring to arrogant men for he fled those having this passion, seeing the harm fr
a wedding garment, a priestly garment of righteousness, which one puts on oneself, because one is righteous, so that after this God himself might clot
spoken of allegorically, the demons under the earth, to whom the earthly demons in the gospels called for Christ not to be sent. But the more precise
the wonder for many were the things threatening death, plague, drought, thirst, and fierce heat, and a multitude of beasts, and a desert of all neces
the power. -But according to the other version [before the gods] he calls the priests gods, according to that: You shall not speak evil of the gods. A
Your providence protected. -And the phrase you have possessed my reins, because the one who possesses cares, and coming forth from the womb, I immed
flee the letter, for from the judgment of sayings side-by-side the thing sought appears. For you will not, he says, go through all the scriptures, whi
to the perishing. -And one form of prayer is the converse of the mind with God, preserving the mind without form and I say the mind is without form w
being deemed worthy and he calls contemplation mercy, because it gives rest to minds that are weary and burdened by iniquities for indeed Solomon in
but to call upon the Lord his God. 144.2 Every day I will bless you, and I will praise your name [forever]. And these things follow what has been said
it is easy to extend joined fingers, and to open the hand, thus it is easy for you at the right time to provide the abundance of good things. -If his
he says: All her gates are destroyed, and she herself is turned backward. For he who, after achieving virtue, is conquered has destroyed within himsel
to continually receive the powers above as partners in praise. Another says: for His mighty acts. But what is it that he says: Praise Him for His migh
places him among the sons of God, but again places him above them, inasmuch as the clouds are higher than the earth; not that he differs from them by so much, but that he had no other, greater example to give. For by clouds he means the heavenly places, naming the whole from the part. And this should be noted, that he somewhere alludes to the things concerning Christ, and makes mention of the church, as in the things from ivory towers, instead of houses exceedingly splendid and glorious. For if it were not from the Son, he would have said, as also elsewhere: Who will be likened to the Lord among the gods? For even having been incarnate and having taken the form of a servant, he was incomparable. - Or thus, that he is above both the heavenly and the earthly, and you are superior to the incomparable, and none of those who exist will be able to be compared to you. - But he is also incomparable beyond all the heavenly ones. For they have the rank of servants, but he is the Lord, the master of all. But neither among the sons of God is there any like him, for they say: From his fullness we have all received. Therefore, as God from his own fullness, while they are enriched by him? - Christ is also in the clouds, with the prophets and angels, but these are not equal to the Lord, even if they strive for growth unto equality with him; therefore not only will none of the angels be made equal to the Lord, but he will not even be likened to him. - Or the "who" is said questioningly, being applied to what is rare. Then, keeping to the comparison, he says: In the council of the saints. By council he means the assembly; he alludes therefore to the gathering, that he surpasses in glory even when appearing with all the saints, so as to be dreadful to those around him, and he is dreadful to those who disobey his commandments. And he rightly uses an apostrophe, that he might declare the truth of what is said; for he adds as if speaking to him: 88.9 Lord, God of hosts, who is like you? You are mighty, Lord, and your truth is round about you. The truth, Christ, is round about the Father; and those in Christ, are round about him, upon whom he is great to those who see him with a pure heart, and dreadful to those who are smitten by him, and unable to look upon him. - No rational nature is like Christ; for it knows the contemplation of created things; but he knows even him who made all things; Christ does not encompass the knowledge, that of the Father, but it encompasses Christ; and I think that in this saying a great and very deep contemplation is laid up, which he who wishes to expand upon will transgress the rules of commentaries. 88.11 You have humbled the proud one as a man wounded, and with the arm of your power you have scattered your enemies. He alludes, therefore, to his being able to suppress the pride of the enemies. 88.13 You created the north and the sea, Tabor and Hermon will rejoice in your name. Aquila: north and right hand. The fifth edition: north, south. It seems to signify the entire inhabited world through the two extremes; for from saying the north and midday, it signifies all the regions; and through the north, the parts on the left; and through the sea, the parts of the west (for scripture calls the west 'sea'); and through Hermon, the south; and through Tabor, the east; Tabor and Hermon are mountains in Palestine. The master, he said, of all the regions, gladden these mountains with your invocation, bringing us to dwell in them. -Through these he has shown all the land of promise; for these are the mountains of that land. He has not, however, said that the mountains will do this, but the people dwelling by the mountains, the opposing Jews and the world you have again renewed. - For he is the one who rebukes the wind and the sea, and makes a great calm, so that those who are sailing, having arrived, may be able to depart to the land for which they are hastening. The south establishes the north, that is, what is cold in wickedness being fervent in spirit; and the mind makes a north for itself and makes the soul itself a sea; therefore, not the north, nor [the sea] insofar as it is sea, were created
μὲν αὐτὸν τοῖς υἱοῖς τοῦ Θεοῦ, ὑπερτίθησι δὲ πάλιν αὐτῶν καθ' οσον αἱ νεφέλαι τῆς γῆς ὑψηλοτέραι· οὐχ οτι κα τὰ τοσοῦτον διαφέρει
αὐτοῖς, ἀλλ' οτι οὐκ ειχεν αλλο μεῖζον ὑπόδειγμα εἰπεῖν. Νεφέ λαι γὰρ τοὺς οὐρανίους λέγει τόπους, ἀπὸ μέρους τὸ πᾶν ὀνομάζων.
Καὶ τοῦτο δὲ ἐπι σημαντέον, ὡσεί που αἰνίττεται τὰ κατὰ Χριστὸν, καὶ ἐκκλησίας μνημονεύει, ὡς ἐν τοῖς ἀπὸ βάρεων ἐλεφαντίνων,
ἀντὶ τοῦ οι κων λαμπρῶν αγαν καὶ ἐνδόξων. Εἰ γὰρ μὴ παρὰ τοῦ Υἱοῦ ην, ειπεν αν ὡς καὶ ἀλλαχοῦ· Τίς ὁμοιωθήσεται τῷ Κυρίῳ ἐν
θεοῖς; Καὶ γὰρ σαρκωθεὶς καὶ δούλου μορφὴν ὑποδὺς, ἀσύγκριτος ην. - Η ουτως, οτι καὶ τῶν ἐπουρανίων καὶ ἐπιγείων ὑπέρκειται,
καὶ παρὰ τῶν ἀσυγκρίτων ὑπέρτερος ει, καὶ οὐ δείς σοι τῶν οντων παραβληθῆναι δυνήσε ται. - ̓Αλλὰ καὶ ουτός ἐστιν ἀσύγκριτος
ὑπὲρ πάσας τὰς οὐρανίους. Αἱ μὲν γὰρ οἰ κετικὸν εχουσι τάγμα, ὁ δὲ δεσπότης τῶν ολων ἐστὶ Κύριος. ̓Αλλ' οὐδὲ ἐν υἱοῖς Θεοῦ
ἐστί τις ομοιος αὐτῷ, οτι φασίν· ̓Εκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντα ἐλάβομεν. Οὐκοῦν ὡς Θεὸς ἐξ ἰδίου πληρώματος, οἱ δὲ
πλουτοῦσι παρ' αὐτῷ; - Εστι καὶ ὁ Χρισ τὸς ἐν ταῖς νεφέλαις, τοῖς προφήταις καὶ ἀγγέλοις, ἀλλ' οὐκ ἰσοῦνται ουτοι τῷ Κυρίῳ,
καν αυξησιν σπούδοντες ἐπὶ τὴν ἰσότητα αὐ τοῦ· οὐ μόνον ουν οὐκ ἰσωθήσεταί τις τῶν ἀγγέλων τῷ Κυρίῳ, ἀλλ' οὐδὲ ὁμοιωθήσεται.
-Η τὸ τίς ἐπαπορητικῶς ειρηται, τασσό μενον ἐπὶ τοῦ σπανίου. Ειτα ἐχόμενος τῆς συγκρίσεως, λέγει· ̓Εν βουλῇ τῶν ἁγίων. Βουλὴν
τὴν συναγωγὴν λέγει· τὴν συλλογὴν αἰνίττεται ουν, οτι με τὰ πάντων τῶν ἁγίων φαινομένων ὑπεραίρει τῇ δόξῃ, ὡς καὶ φοβερὸς
ειναι τῷ κύκλῳ αὐ τοῦ, καὶ φοβερός ἐστι τοῖς τῶν ἐντολῶν αὐ τοῦ παρακούουσι. Καλῶς δὲ ἀποστροφῇ χρῆται, ινα τὴν ἀλήθειαν τοῦ
λεγομένου μη νύσῃ· ἐπιφέρει γὰρ ὡς πρὸς αὐτὸν διαλεγό μενος· 88.9 Κύριε, ὁ Θεὸς τῶν δυνάμεων, τίς ομοιός σοι; δυνατὸς ει,
Κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου. ̔Η μὲν ἀλήθεια, ὁ Χριστὸς κύκλῳ τοῦ Πατρός· οἱ δὲ ἐν Χριστῷ, περὶ κύκλῳ αὐ τοῦ, ἐφ' ου
μέγας ἐστι τοῖς καθαρᾷ καρδίᾳ βλέπουσιν αὐτὸν, καὶ φοβερὸς κατὰ πλητ τομένους αὐτὸν, καὶ μὴ χωροῦντας αὐτῷ ἐ νορᾶν. -Οὐδεμία
λογικὴ φύσις ὁμοία ἐστι τῷ Χριστῷ· ἡ μὲν γὰρ τῶν γεγονότων θεω ρίαν γινώσκει· ὁ δὲ καὶ αὐτὸν ἐπίσταται τὸν τὰ πάντα ποιήσαντα·
ου ὁ Χριστὸς κυκλοῖ τὴν γνῶσιν, τὴν τοῦ Πατρὸς, ἀλλ' αὐτὴ κυκ λοῖ τὸν Χριστόν· πολλὴν δὲ ἐν τούτῳ τῷ ῥη τῷ καὶ βαθυτάτην θεωρίαν
ἀποκεῖσθαι νο μίζω, ην ὁ ἐξαπλῶσαι βουλόμενος, παρελεύ σεται τοὺς τῶν σχολίων κανόνας. 88.11 Σὺ ἐταπείνωσας ὡς τραυματίαν
ὑπερήφανον, καὶ ἐν τῷ βραχίονι τῆς δυνά μεως διεσκόρπισας τοὺς ἐχθρούς σου. Αἰνίττεται ουν, ὡς δυνατοῦ οντος αὐτοῦ τὰ τῶν
πολεμίων ὑπερηφανίας καταστέλ λειν. 88.13 Τὸν Βοῤῥᾶν καὶ θάλασσαν σὺ εκτι σας, Θαβὼρ καὶ ̔Ερμωνιεὶμ τῷ ὀνόματί σου ἀγαλλιάσονται.
̔Ο ̓Ακύλας· Βοῤῥᾶν καὶ δεξιάν. ̔Η εʹ εκδοσις· Βοῤῥᾶν, νότον. ∆οκεῖ δὲ διὰ τῶν δύο ακρων τὸν απαντα κόσμον τῆς οἰκουμένης δηλοῦν·
ἀπὸ γὰρ τοῦ εἰπεῖν τὸν Βοῤῥᾶν καὶ μεσημβρίαν, σημαίνει πάντα τὰ κλίματα· καὶ διὰ μὲν τοῦ Βοῤῥᾶ τὰ ἀρίστερα μέρη· διὰ δὲ τὴν
θάλασσαν τὰ τῆς ἑσπέρας (θά λασσαν γὰρ ἡ γραφὴ τὴν ἑσπέραν καλεῖ) διὰ δὲ τοῦ ̔Ερμωνιεὶμ, τὸν νότον· καὶ διὰ τοῦ Θαβὼρ, τὴν
ἀνατολήν· Θαβὼρ καὶ ̔Ερ μὼν ορη εἰσὶν ἐν Παλαιστίνῃ. ̔Ο δεσπόζων, εφη, πάντων τῶν κλιμάτων, ευφρανον τὰ ορη ταῦτα τῇ ἐπικλήσει
σου, ἐπαγαγὼν ἡμᾶς ἐν αὐτοῖς οἰκοῦντας. -∆ιὰ τούτων πᾶσαν τὴν γῆν τῆς ἐπαγγελίας ἐδήλωσεν· ταῦτα γὰρ ἐ κείνης εἰσιν ορη τῆς
γῆς. Οὐ μὴν τὰ ορη τοῦ το δράσειν ειρηκεν, ἀλλὰ τοὺς παρὰ τὰ ορη κατοικοῦντας ἀνθρώπους, τοὺς ἐναντιουμέ νους ̓Ιουδαίους καὶ
τὸν κόσμον σὺ πάλιν ἐνε καίνισας. -Αὐτὸς γάρ ἐστιν ὁ ἐπιτιμῶν τῷ ἀνέμῳ καὶ τῇ θαλάσσῃ, καὶ ποιῶν γαλήνην μεγάλην, ινα φθάσαντες
οἱ ἐμπλέοντες ἀπελ θεῖν δύνωνται εἰς τὴν γῆν, ἐφ' ην σπεύδου σιν. Τὸν Βοῤῥᾶν ιστησιν ὁ νότος, τουτέστιν ἐν τῷ πνεύματι ζέων
τὸ ἐν κακίᾳ ψυχρόν· ἑαυτῷ δὲ ποιεῖ νοῦς Βοῤῥᾶν καὶ αὐτὴν ψυ χὴν ποιεῖ θάλασσαν· οὐχὶ ουν Βοῤῥᾶς, οὐδὲ [θάλασσα] καθὸ θάλασσα
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