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but in the vigorous one strongly working the good. The voice of the Lord is in majesty. Not only, he says, through what has been said by us concerning the waters is the voice of the Lord present; but also through his strength and his majesty, which it is possible for the eyes to perceive, the whole boundless cosmos at once, and having beheld its parts individually, both the indescribable magnitudes and the inexpressible beauties, and the manifold wisdom seen in them; which are indeed representative of the power and strength of the one who established all things. From this, the prophetic words derived their theology from his mighty works. Therefore it is said by Jeremiah: The Lord who made the earth by his strength, and the rest. The voice of the Lord breaking the cedars; the Lord will break the cedars of Lebanon; and he will make them fine like the calf of Lebanon, and the beloved like a son of unicorns. Or even thus: He seems to call Jerusalem a calf of Lebanon, the son of unicorns, and the long-beloved son of unicorns. Since they have become of holy fathers, who were called unicorns, because they used God alone as a horn, so as to glory in him and to say: In you we will horn our enemies. Whose sons have become the leaders of the circumcision, here called Sarim according to the other versions, which is interpreted as rulers, whom he crushed with a threat along with Jerusalem, which he called a calf and Lebanon. For Ezekiel the prophet clearly presented this, saying: Thus he says: The great eagle with great wings, long in extent, full of talons, who has the leadership to enter into Lebanon, and took the choice parts of the cedar, the tips of tenderness, and brought them to the land of the Chaldeans; which he also interpreted through the following, saying: When the king of Babylon comes upon Jerusalem, and 23.257 will take its king and its ruler. For he has called these the choice parts and tips of tenderness. But he calls its altar a calf, on which they offered calves and sacrifices; all of which have been crushed along with the Sarim, that is, the rulers. Thus therefore he says he will also crush the impious in the other nations, those who are lifted up like the cedars of Lebanon. The voice of the Lord shaking the wilderness, the Lord will shake the wilderness of Kadesh. For truly the entire inhabited world of men, being formerly a wilderness of the knowledge of God and of piety, was shaken by the evangelical proclamation, so that it changed from evil to virtue, and from ignorance to divine knowledge. Therefore, from a wilderness it became an inhabited world. The voice of the Lord preparing the hinds, and he will uncover the thickets, and in his temple everyone says, Glory. For hinds, he says, the Lord having prepared; a wilderness-loving animal, both a serpent-killer and horned, and according to the law clean, which he sent out into the aforementioned wilderness. But those who ran through this trampled the serpents in it with their own feet, and drove far away all the venomous beasts in the wilderness; and when these were driven out, the thickets were uncovered; And in the temple everyone says, Glory. It has been said very precisely: And in his temple everyone says, Glory; for no longer the Jews, nor the people of the circumcision, but everyone who has turned from all the nations. The Lord will give strength to his people; the Lord will bless his people with peace. A PSALM, A SONG OF THE DEDICATION OF THE HOUSE OF DAVID. 29. But someone might say to this, that he makes no mention of the building of a house or temple; nor is there any word in the psalm that can be suited to the dedication of a house, so that one might think the preceding psalm was spoken for the dedication of the temple in Jerusalem. But since it is written beforehand, Of a song of the dedication of the house; consider lest a house

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ἀλλ' ἐν τῇ εὐτόνῳ ἰσχυρῶς κατεργαζομένῃ τὸ ἀγαθόν. Φωνὴ Κυρίου ἐν μεγαλοπρεπείᾳ. Οὐ διὰ μόνων, φησὶ, τῶν εἰρημένων ἡμῖν περὶ ὑδάτων ἡ φωνὴ παρίσταται τοῦ Κυρίου· ἀλλὰ καὶ διὰ τῆς ἰσχύος αὐτοῦ καὶ τῆς μεγαλοπρεπείας, ἣν ἔστιν ὀφθαλμοῖς κατανοῆσαι ἀθρόως τὸν σύμπαντα κόσμον ἀπείρατα, ἰδίως τε τὰ τούτου μέρη θεασάμενον, τά τε μεγέθη τὰ ἀνεκδιήγητα καὶ τὰ ἀνέκφραστα κάλλη, τήν τε ἐν αὐτοῖς ὁρωμένην πολυποίκιλον σοφίαν· ἃ δὴ τυγχάνει παραστατικὰ τῆς τοῦ συστησαμένου τὰ πάντα δυνάμεώς τε καὶ ἰσχύος. Ἔνθεν οἱ προφητικοὶ λόγοι τὴν θεολογίαν ἀπὸ τῆς μεγαλουργίας αὐτοῦ παρελάμβανον. ∆ιὸ εἴρηται παρὰ τῷ Ἱερεμίᾳ· Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ τὰ ἑξῆς. Φωνὴ Κυρίου συντρίβοντος κέδρους· συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου· καὶ λεπτυνεῖ αὐτὰς ὡς τὸν μόσχον τοῦ Λιβάνου καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων. Ἢ καὶ οὕτως· Μόσχον ἔοικε Λιβάνου, τὸν υἱὸν μονοκερώτων, τὴν Ἱερουσαλὴμ λέγειν, καὶ τὸν πάλαι ἠγαπημένον υἱὸν μονοκερώτων. Ἐπεὶ πατέρων γεγόνασιν ἁγίων, οἵτινες ἐλέγοντο μονοκέρωτες, διὰ τὸ μόνῳ Θεῷ κέρατι κεχρῆσθαι, ὡς ἐπ' αὐτῷ σεμνύνεσθαι καὶ λέγειν· Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. Ὧν υἱοὶ γεγόνασιν οἱ ἡγούμενοι τῶν ἐκ περιτομῆς Σαρίων ἐνταῦθα κεκλημένοι κατὰ τὰς ἄλλας ἐκδόσεις, ὃ ἑρμηνεύεται ἄρχοντες, οὓς ἀπειλῇ συνέτριψε μετὰ τῆς Ἱερουσαλὴμ, ἣν μόσχον ἔφη καὶ Λίβανον. Σαφῶς γὰρ Ἰεζεκιὴλ ὁ προφήτης τοῦτο παρέστησε φήσας· Τάδε λέγει· Ὁ ἀετὸς ὁ μέγας ὁ μεγαλοπτέρυγος, ὁ μακρὸς τῇ ἐκτάσει, πλήρης ὀνύχων ὃς ἔχει τὸ ἥγημα εἰσελθεῖν εἰς τὸν Λίβανον, καὶ ἔλαβε τὰ ἐπίλεκτα τῆς κέδρου, τὰ ἄκρα τῆς ἁπαλότητος, καὶ ἤνεγκεν αὐτὰ εἰς γῆν Χαλδαίων· ἃ καὶ διὰ τῶν ἑξῆς ἡρμήνευσε λέγων· Ὅταν ἔλθῃ βασιλεὺς Βαβυλῶνος ἐπὶ Ἱερουσαλὴμ, καὶ 23.257 λήψεται τὸν βασιλέα αὐτῆς καὶ τὸν ἄρχοντα αὐτῆς. Τούτους γὰρ ἐπίλεκτα καὶ ἄκρα κέκληκεν ἁπαλότητος. Μόσχον δὲ αὐτῆς φησι τὸ θυσιαστήριον, ἐν ᾧ μόσχους καὶ θυσίας ἀνέφερον· ἃ δὴ πάντα συντέτριπται μετὰ Σαρίων, ὅ ἐστιν ἀρχόντων. Οὕτως οὖν φησι συντρίψει καὶ τοὺς ἐν τοῖς λοιποῖς ἔθνεσιν ἀσεβεῖς, τοὺς ἐπαιρομένους ὡς τὰς κέδρους τοῦ Λιβάνου. Φωνὴ Κυρίου συσσείοντος ἔρημον, συσσείσει Κύριος τὴν ἔρημον Κάδης. Ἀληθῶς γὰρ ἡ σύμπασα τῶν ἀνθρώπων οἰκουμένη, ἔρημος οὖσα πρότερον Θεοῦ γνώσεως καὶ εὐσεβείας, συνεσείσθη διὰ τοῦ εὐαγγελικοῦ κηρύγματος, ὡς μεταβαλεῖν αὐτὴν ἀπὸ κακίας εἰς ἀρετὴν, καὶ ἀπὸ ἀγνοίας εἰς ἐπιστήμην θείαν. Γέγονεν οὖν ἐξ ἐρήμου οἰκουμένη. Φωνὴ Κυρίου καταρτιζομένου ἐλάφους, καὶ ἀποκαλύψει δρυμοὺς, καὶ ἐν τῷ ναῷ αὐτοῦ πᾶς τις λέγει δόξαν. Ἐλάφους γὰρ, φησὶν, ὁ Κύριος καταρτισάμενος· ζῶον φιλέρημον ὀφιοκτόνον τε καὶ κερασφόρον, καὶ κατὰ τὸν νόμον καθαρὸν, ὃν ἐξέπεμψεν εἰς τὴν προδηλωθεῖσαν ἔρημον. Οἱ δὲ ταύτην διαδραμόντες τοὺς ἐν αὐτῇ ὄφεις τοῖς ἑαυτῶν κατεπάτησαν ποσὶ, πάντα τε τὰ ἐν τῇ ἐρήμῳ ἰοβόλα θηρία μακρὰν ἀπήλασαν· ὧν ἐλαθέντων, ἀπεκαλύφθησαν οἱ δρυμοί· Καὶ ἐν τῷ ναῷ πᾶς τις λέγει δόξαν. Σφόδρα ἀκριβῶς εἴρηται· Καὶ ἐν τῷ ναῷ αὐτοῦ πᾶς τις λέγει δόξαν· οὐκέτι γὰρ Ἰουδαῖοι, οὐδὲ ὁ ἐκ περιτομῆς λαὸς, ἀλλὰ πᾶς τις ὁ ἐξ ἁπάντων τῶν ἐθνῶν ἐπιστραφείς. Κύριος ἰσχὺν τῷ λαῷ αὐτοῦ δώσει· Κύριος εὐλογήσει τὸν λαὸν αὐτοῦ ἐν εἰρήνῃ. ΨΑΛΜΟΣ Ω∆ΗΣ ΤΟΥ ΕΓΚΑΙΝΙΣΜΟΥ ΤΟΥ ΟΙΚΟΥ ΤΟΥ ∆ΑΥΙ∆ ΚΘʹ. Ἀλλ' εἴποι τίς ἂν πρὸς τοῦτο, ὡς οὐδεμίαν οἰκοδομῆς οἴκου ἢ ναοῦ ποιεῖται μνήμην· οὐδέ τις λόγος ἐστὶν ἐν τῷ ψαλμῷ δυνάμενος ἁρμόζειν ἐγκαινίοις οἴκου, ὡς νομίσαι τινὰ ἐπὶ ἐγκαινισμῷ τοῦ ἐν Ἱεροσολύμοις νεὼ τὸν προκείμενον ψαλμὸν εἰρῆσθαι. Ἀλλ' ἐπεὶ προγέγραπται, Ὠδῆς ἐγκαινισμοῦ τοῦ οἴκου· σκόπει μήποτε οἶκον