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
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, and how you judge for each sin; for you will examine not only deeds and words, but also the intention from which each thing is said and done. Or also thus: he who has never received uprightness of heart, but still has it crooked, has not yet confessed so that his confession might be received by God. How then does this happen? In having learned the judgments of righteousness. What follows makes this clear. 118.8 I will keep your statutes, do not forsake me utterly. And the phrase: I will keep your statutes, is rendered as "I thank you," as in: I thank you, that you have taught me from your law, what is just and what is unjust, so that I might keep it; therefore, having learned what is just from your law and keeping it, I ask you not to forsake me, lest I be defeated by the terrible things that wrestle against me. -And the phrase "utterly" is also good; for he asks not to be stripped of divine help; for, he says, my strength has its limits. Do not subject me to temptations beyond my strength, nor forsake me utterly. But God is faithful, He will not let us be tempted beyond what we can bear. 118.9 Wherewithal shall a young man correct his way? in keeping your words. Let those who are just now fulfilling the word be taught, those who are still younger, who no longer live without the law, to whom the commandment of God has come, whom sin begins to move and disturb, to correct their own way, and at the same time to be at a loss, and to seek how it might be done, being taught to keep the words of God. Let them answer in prayer, and say to God: In keeping your words. And again: The younger people from the nations, who walked crookedly before the faith, wherewithal shall he correct his way, but by keeping the words of God? For the concept of the divine law is purifying and protective. This is for everyone: Wherewithal shall the young man correct his ways? In keeping your words, those sown in the divine scriptures; for when these are kept they do not allow him to walk crookedly, nor to become such as to say: Remember not the sins of my youth. For it is good for a man, as Jeremiah says, when he bears the yoke in his youth. Symmachus interpreted this in this way: Through what does a young man brighten his ways? He taught that youth is full of much impurity and filth; wherefore it also needs cleansing. Having sought this, therefore, find, he says, the way in keeping your words. 118.10 With my whole heart I have sought you, do not thrust me away from your commandments. You will ask if God brings about someone being thrust away from the divine commandments; for since such a thing happens to some, not wishing to suffer it, the prophet says: Since I have not sought you carelessly, but with my whole heart, for this reason repay me, by not thrusting me away from your commandments, as I do the works of the Lord, but negligently. 118.11 I have hidden your words in my heart, that I might not sin against you. For there is danger not only in speaking falsehoods, but also truths to those unable to receive them. Nor must one cast pearls before swine, nor give what is holy to the dogs. 118.14 I have delighted in the way of your testimonies, as in all riches. There is also a way of commandments. 118.15 I will meditate on your commandments, and consider your ways. Through these things we are taught that there is no other way to consider the ways of God, than by examining the things concerning the commandments of God, and inquiring further about them; so as to transfer what is called meditation to the examination concerning the commandments, at which time meditation is not blameworthy. -And in many places the righteous are found meditating a praiseworthy meditation. For according to the custom of scripture, Isaac also went out into the field to meditate to God. From much meditation, therefore, on the commandments one comes to consider the ways of God (both the law and the prophets) which bring
υμνον προσενεγκεῖν, οταν πάντα σου κατα μάθω τὰ κρίματα καὶ κατὰ ταῦτα βιώσω. ̓Εὰν μάθω, φησὶ, τὰ ἀπὸ τῆς δικαιοσύνης σου
κρίματα, καὶ ὡς κρίνεις ἐφ' ἑκάστῳ ἁ μαρτήματι· οὐ γὰρ μόνον πράξεις ἐξετάσεις καὶ λόγους, ἀλλὰ καὶ πρόθεσιν ἀφ' ης εκασ τα
λέγεται καὶ πράττεται. Η καὶ ουτως· ὁ μηδέποτε εὐθύτητα καρ δίας ἀνειληφὼς, ἀλλ' ετι αὐτὴν εχων σκο λιὰν, οὐκ ἐξωμολογήσατο
οὐδέπω εἰς τὸ πα ραδεχθῆναι τῷ Θεῷ τὴν ἐξομολόγησιν αὐ τοῦ. Πῶς ουν τοῦτο γίνεται; ἐν τῷ μεμαθη κέναι τὰ κρίματα τῆς δικαιοσύνης.
Τοῦτο δηλοῖ τὰ ἑξῆς. 118.8 Τὰ δικαιώματά σου φυλάξω, μή με ἐγκαταλίπῃς εως σφόδρα. Τὸ δέ· Τὰ δικαιώματά σου φυλάξω, πρὸς τὸ
εὐχαριστῶ σοι ἀποδέδοται, οιον· εὐχα ριστῶ σοι, οτι ἐδίδαξάς με ἐκ τοῦ νόμου σου, ποῖόν ἐστι τὸ δίκαιον καὶ τὸ αδικον, ινα
τοῦ τον φυλάξω· μαθόντα ουν τὸ δίκαιον ἐκ τοῦ νόμου σου καὶ φυλάττοντα τοῦτο, αἰτοῦμαι μὴ ἐγκαταλιπεῖν με, ωστε ἡττηθῆναι
δεινῶν οντων προσπαλαιόντων. -Καλὸν δὲ καὶ τὸ εως σφόδρα· αἰτεῖ γὰρ μὴ γυμνωθῆναι τῆς θείας ἐπικουρίας· μέτρα γὰρ, φησὶν,
ε χει ἡ δύναμίς μου. Μή με τοῖς ὑπὲρ δύνα μιν πειρασμοῖς ὑποβάλῃς, μηδὲ σφόδρα ἐγ καταλίπῃς με. Πιστὸς δὲ ὁ Θεὸς, οὐκ ἐάσει
ἡμᾶς πειρασθῆναι ὑπὲρ ο δυνάμεθα. 118.9 ̓Εν τίνι κατορθώσει νεώτερος τὴν ὁδὸν αὐτοῦ; ἐν τῷ φυλάξασθαι τοὺς λόγους σου. ∆ιδασκέσθωσαν
οἱ αρτι συμπληροῦντες τὸν λόγον, οἱ ετι νεώτεροι, οἱ μηκέτι χωρὶς τοῦ νόμου ζῶντες, οις ἐλήλυθεν ἡ ἐντολὴ τοῦ Θεοῦ, ους αρχεται
κινεῖν καὶ καταράσ σειν ἡ ἁμαρτία, κατορθοῦν ἑαυτῶν τὴν ὁδὸν, καὶ αμα τῷ ἐπαπορεῖν, καὶ ζητεῖν πῶς αν γένοιτο, διδασκόμενοι
φυλάσσειν τοὺς λό γους τοῦ Θεοῦ. ̓Αποκρινέσθωσαν ἐν εὐχῇ, καὶ λεγέτωσαν τῷ Θεῷ· ̓Εν τῷ φυλάττεσ θαι τοὺς λόγους σου. Καὶ πάλιν·
Νεώτερος ὁ ἀπὸ τῶν ἐθνῶν λαὸς, ὁ σκολιῶς πρὸ τῆς πίστεως ὁδεύσας, ἐν τίνι κατορθώσει τὴν ὁδὸν αὐτοῦ, η τῷ φυλάσσεσθαι τοὺς
λόγους τοῦ Θεοῦ; ἡ γὰρ εννοια τοῦ θείου νόμου καθαρτικὴ καὶ φυ λακτική. Παντός ἐστιν τό· ̓Εν τίνι κατορθώ σει ὁ νεώτερος τὰς
ὁδοὺς αὐτοῦ; ἐν τῷ φυ λάσσεσθαι τοὺς λόγους σου, τοὺς ἐσπαρμέ νους ταῖς θείαις γραφαῖς· φυλασσόμενοι γὰρ ουτοι οὐκ ἐῶσιν αὐτὸν
σκολιῶς ὁδεύειν, οὐ δὲ τοιοῦτον γενέσθαι, ωστε εἰπεῖν· ̔Αμαρ τίας νεότητός μου μὴ μνησθῇς. ̓Αγαθὸν γὰρ ἀνδρὶ, καθά φησιν ὁ
̔Ιερεμίας, οταν αρῃ τὸν ζυγὸν ἐκ νεότητος αὐτοῦ. Σύμμαχος τοῦτον ἡρμήνευσε τὸν τρόπον· ∆ιὰ τίνος λαμπρύνει νέος τὰς ὁδοὺς
αὐτοῦ; ̓Εδίδαξεν οτι πολλῆς ἐστιν ἀκαθαρσίας καὶ ῥυπαρίας ἡ νεότης μεστή· διὸ καὶ δεῖται κα θάρσεως. Τοῦτο ουν ἐπιζητήσας
εὑρὲ, φη σὶν, τὸν τρόπον ἐν τῷ φυλάξασθαι τοὺς λό γους σου. 118.10 ̓Εν ολῃ καρδίᾳ μου ἐξεζήτησά σε, μὴ ἀπώσῃ με ἀπὸ τῶν ἐντολῶν
σου. Ζητήσεις εἰ ὁ Θεὸς ἐνεργεῖ τὸ ἀπωσθῆ ναί τινα τῶν θείων ἐντολῶν· ὡς γὰρ γινο μένου ἐπί τινας τοῦ τοιούτου, μὴ βουλόμε
νος αὐτὸ παθεῖν, ὁ προφήτης λέγει· ̓Επεὶ οὐ παρέργως ἐζήτησά σε, ἀλλ' ἐν ολῃ καρ δίᾳ, διὰ τοῦτο ἀμεῖψαι, μὴ ἀπωσάμενός με
ἀπὸ τῶν ἐντολῶν σου, ἐν τῷ ποιεῖν με τὰ ερ γα Κυρίου, ἀμελῶς δέ. 118.11 ̓Εν τῇ καρδίᾳ μου εκρυψα τὰ λό γιά σου, οπως αν μὴ
ἁμάρτω σοι. Κίνδυνος γὰρ οὐ μόνον τὸ λέγειν ψευδῆ, ἀλλὰ καὶ τὰ ἀληθῆ τοῖς μὴ δυναμένοις χω ρεῖν. Οὐδὲ δεῖ τοὺς μαργαρίτας
βάλλειν εμ προσθεν τῶν χοίρων, οὐδὲ διδόναι τὰ αγια τοῖς κυσίν. 118.14 ̓Εν τῇ ὁδῷ τῶν μαρτυρίων σου ἐ τέρφθην, ὡς ἐπὶ παντὶ
πλούτῳ. Εστι καὶ ὁδὸς ἐντολῶν. 118.15 ̓Εν ταῖς ἐντολαῖς σου ἀδολεσχή σω, καὶ κατανοήσω τὰς ὁδούς σου. ∆ιὰ τούτων διδασκόμεθα
ὡς οὐκ αλλως ἐστὶ κατανοῆσαι τὰς ὁδοὺς τοῦ Θεοῦ, η ἐκ τοῦ τὰ περὶ τῶν ἐντολῶν τοῦ Θεοῦ ἐξετά ζειν, καὶ περὶ τούτων ἐπιπλέον
ἐρευνᾶν· ωστε τὴν καλουμένην ἀδολεσχίαν μεταφέ ρειν ἐπὶ τὴν περὶ τῶν ἐντολῶν βάσανον, οτε καὶ ἀδολεσχία οὐκ εστι ψεκτή. -Καὶ
πολ λαχοῦ οἱ δίκαιοι ἐπαινετὴν ἀδολεσχίαν εὑ ρίσκονται ἀδολεσχοῦντες. Κατὰ γὰρ τὴν συ νήθειαν τῆς γραφῆς, καὶ ὁ ̓Ισαὰκ ἐξῆλθεν
εἰς τὸ πεδίον ἀδολεσχῆσαι τῷ Θεῷ. ̓Εκ πολλῆς ουν τῶν ἐντολῶν μελέτης ερχεταί τις εἰς τὸ κατανοῆσαι τὰς ὁδοὺς τοῦ Θεοῦ (τόν
τε νόμον καὶ τοὺς προφήτας) τὰς φε ρούσας
