He saved him from his enemies; for he says, “I will bless the Lord at all times.” On the 34th Psalm, “Judge, O Lord, those who wrong me” A supplication of a righteous one and a prophecy concerning Christ. Fleeing from the face of Saul, he uttered this; yet he also remembers here the enemies, the Ziphites, who appeared outwardly to be his genuine friends. “those who wrong me,” for he also says, “Judge, O Word; for with their lips they spoke peaceful things to me, but within they certainly meditated anger and murder.” And he teaches incidentally here people in misfortunes what sort of prayers one ought to offer. for he says, “when I was troubled, I put on sackcloth and humbling my soul I perfected it in fasting; and immediately while praying I received into my bosom” the help from God against my enemies. On the 35th Psalm, “The transgressor speaks of sinning in himself” He refutes the impious and at the same time speaks of God. For a refutation of the impious David uttered this; for he says, “the transgressor, sinning without restraint, has no fear of God at all before his eyes.” And it is inscribed “for the end,” insofar as he remembers somewhere the dreadful second coming of the Master, saying, “O Lord, you will save men and beasts then.” and by beasts, understand for me those men who have in no way heard the word of salvation. On the 36th Psalm, “Be not emulous of evildoers, nor envy those” He leads away from wickedness, writing praises of the just. Here David the psalmist exhorts all to hate and abhor wicked men and those who are openly rich from unjust deeds. for he says, “Be not emulous of evildoers; for they will quickly wither like grass.” On the 37th Psalm, “O Lord, rebuke me not in your anger, nor chasten me in your wrath” A teaching on how one must confess to God. The psalmist, taking into mind the judgment of the Master and adding the torments that then occur, speaks as one confessing his sins. For he says, “Rebuke me not in your anger, my Savior.” For this whole thing is by nature “a remembrance of the Sabbath”; for just as we call the Sabbath the seventh, so the eighth age has the character of a Sabbath, for all will cease from the works of this life. On the 38th Psalm, “I said, ‘I will guard my ways, that I may not sin’” How one must approach God and how to confess. Although the present psalm bears the inscription of Jeduthun, nevertheless the prophet, the great David, wrote it, having been warred against by his child Absalom; and as for “For the end, for Jeduthun, a song of David,” understand it that this one, called Jeduthun, was a choir director, to whom the prophet assigned the singing of the psalm. Yet he also remembers Shimei who reviled him; for on account of this he has said at the beginning of the melody, “I said, ‘I will guard the ways of my tongue completely, I have set for my mouth both a guard and bolts.’” On the 39th Psalm, “Waiting, I waited for the Lord” He sings a thankful song, having been saved by God. In this psalm again he foretells the imprisonment of the prophet Daniel in the captivity. “I waited for the Lord,” he says, “and he gave heed to me, and having quickly heard my prayer, he brought me up again from the pit of affliction.” On the 40th Psalm, “Blessed is the one who has understanding for the poor” A prophecy concerning Christ and of the disciple who betrayed him. He wrote this in the person of the God-man, the Word, speaking to the Father of the sufferings which he endured and of the plan of the betrayer with the Hebrews. For “he,” he says, “who eats my bread daily, that one has magnified his heel-trip against me, Father.” On the 41st, “As the deer longs” The supplication of the prophets on the occasion of the nation's expulsion. David, understanding the seventy-year captivity of the Jews in the land of Babylon, among whom the divine Daniel was also taken captive, uttered this psalm in the person of the righteous entreating the

ἔσωσεν αὐτὸν ἐξ ἐναντίων· φησὶ γὰρ «ἐν παντὶ καιρῷ κύριον εὐλογήσω». Εἰς τὸν λδʹ ψαλμόν, «δίκασον, κύριε, τοὺς ἀδικοῦντάς με» Ἱκετηρία δικαίου περὶ Χριστοῦ πρόρρησίς τε. Ἀπὸ προσώπου τοῦ Σαοὺλ φεύγων ἐξεῖπε τοῦτον· πλὴν μέμνηται καὶ τῶν ἐχθρῶν ἐνταῦθα τῶν Ζιφαίων τῶν φαινομένων ἔξωθεν φίλων αὐτοῦ γνησίων. «τοὺς ἀδικοῦντάς με» καὶ γάρ φησι «δίκασον, λόγε· ἐμοὶ μὲν γὰρ εἰρηνικὰ τοῖς χείλεσιν ἐλάλουν, ὀργὴν δὲ πάντως ἔσωθεν καὶ φόνον ἐμελέτων.» διδάσκει δ' ἐκ παραδρομῆς ἐνταῦθα τοὺς ἀνθρώπους ἐν συμφοραῖς τὰς προσευχὰς ὁποίας δεῖ προσφέρειν. φησὶ γὰρ «ἐνοχλούμενος ἐνεδυόμην σάκκον καὶ τὴν ψυχήν μου ταπεινῶν ἐτέλουν ἐν νηστείᾳ· εὐθὺς δὲ προσευχόμενος εἰς κόλπους ἐδεχόμην» τὴν ἐκ θεοῦ βοήθειαν κατὰ τῶν ἐναντίων. Εἰς τὸν λεʹ ψαλμόν, «φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ» Τοὺς ἀσεβεῖς διελέγχει θεολογεῖ τε συνάμα. Εἰς ἔλεγχον τῶν ἀσεβῶν τοῦτον ∆αυὶδ ἐξεῖπε· φησὶ γὰρ «ὁ παράνομος ἀσχέτως ἁμαρτάνων φόβον οὐδ' ὅλως τοῦ θεοῦ πρὸ τῶν ὀμμάτων ἔχει». «εἰς τέλος» δ' ἐπιγέγραπται, καθ' ὅσον μέμνηταί που τῆς παρουσίας τῆς φρικτῆς δευτέρας τοῦ δεσπότου, «ἀνθρώπους» λέγων, «κύριε, καὶ κτήνη σώσεις τότε». κτήνη δὲ σύ μοι νόησον ἐκείνους τοὺς ἀνθρώπους τοὺς μηδαμῶς ἀκούσαντας λόγον σωτηριώδη. Εἰς τὸν λϛʹ ψαλμόν, «μὴ παραζήλου ἐν πονηρευομένοις μηδὲ ζήλου τούς» Τῆς πονηρίας ἀπάγει δικαίων γράφων ἐπαίνους. Ἐνθάδε πᾶσι παραινεῖ ∆αυὶδ ὁ ψαλμογράφος μισεῖν μὲν καὶ βδελύττεσθαι τοὺς πονηροὺς ἀνθρώπους καὶ τοὺς πλουτοῦντας φανερῶς ἐκ τῶν ἀδικημάτων. «μὴ παραζήλου» γάρ φησιν «ἐν πονηρευομένοις· τάχυ γὰρ ξηρανθήσονται καθάπερ χόρτος οὗτοι.» Εἰς τὸν λζʹ ψαλμόν, «κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με» ∆ιδασκαλία τοῦ πῶς δεῖ θεῷ ἐξομολογεῖσθαι. Λαβὼν εἰς νοῦν ὁ ψαλμῳδὸς τὴν κρίσιν τοῦ δεσπότου καὶ τὰς βασάνους προστιθεὶς τὰς τότε γινομένας, ὡς ἐξομολογούμενος τὰς ἁμαρτίας λέγει. «μὴ τῷ θυμῷ σου» γάρ φησιν «ἐλέγξῃς με, σωτήρ μου.» τοῦτο γὰρ ὅλον πέφυκεν «ἀνάμνησις σαββάτου»· ὥσπερ γὰρ τοῦτο λέγομεν τὸ σάββατον ἑβδόμην, οὕτως αἰὼν ὁ ὄγδοος σαββάτου λόγον ἔχει, τῶν ἔργων γὰρ παυθήσονται πάντες τῶν ἐν τῷ βίῳ. Εἰς τὸν ληʹ ψαλμόν, «εἶπα φυλάξω τὰς ὁδούς μου τοῦ μὴ ἁμαρτάνειν με» Πῶς δεῖ θεῷ ἐντυγχάνειν καὶ πῶς ἐξομολογεῖσθαι. Κἂν Ἰδιθοὺμ ἐπιγραφὴν ψαλμὸς ὁ παρὼν φέρει, ἀλλ' ὁ προφήτης γέγραφε τοῦτον ∆αυὶδ ὁ μέγας, ὑπὸ παιδὸς Ἀβεσαλὼμ ἐκπεπολεμημένος· τὸ δ' «εἰς τὸ τέλος, Ἰδιθούμ, ᾠδὴ ∆αυὶδ» σὺ νόει ὡς χοροψάλτης Ἰδιθοὺμ ἦν κεκλημένος οὗτος, ᾧ μελῳδεῖν ἀνέθετο τὸν ψαλμὸν ὁ προφήτης. πλὴν μέμνηται καὶ Σεμεεὶ τοῦ λοιδωροῦντος τοῦτον· τούτου γὰρ χάριν εἴρηκεν ἀρχῇ τῆς μελῳδίας, «εἶπα φυλάξω τὰς ὁδοὺς τῆς γλώσσης μου καθάπαξ, ἐθέμην μου τῷ στόματι καὶ φυλακὴν καὶ κλεῖθρα.» Εἰς τὸν λθʹ ψαλμόν, «ὑπομένων ὑπέμεινα τὸν κύριον» Ἄιδει εὐχάριστον ᾆσμα κατὰ θεὸν σεσωσμένος. Ἐν τούτῳ πάλιν τῷ ψαλμῷ τὴν κάθειρξιν προλέγει τὴν τοῦ προφήτου ∆ανιὴλ εἰς τὴν αἰχμαλωσίαν. «τὸν κύριον ὑπέμεινα», φησί, «κἀμοὶ προσέσχε, καὶ τῆς ἐμῆς δεήσεως εἰς τάχος ἐπακούσας ἀνήγαγεν ἐκ λάκκου με πάλιν ταλαιπωρίας.» Εἰς τὸν μʹ ψαλμόν, «μακάριος ὁ συνιὼν ἐπὶ πτωχόν» Περὶ Χριστοῦ πρόρρησίς τε καὶ μαθητοῦ τοῦ προδόντος. Τοῦτον προσώπῳ γέγραφε τοῦ θεανθρώπου λόγου πρὸς τὸν πατέρα λέγοντος ἅπερ ὑπέστη πάθη καὶ τοῦ προδότου τὴν βουλὴν τὴν μετὰ τῶν Ἑβραίων. «ὁ» γὰρ «ἐσθίων μου» φησὶ «τοὺς ἄρτους καθ' ἡμέραν, ἐκεῖνος ἐμεγάλυνε τὸν πτερνισμόν μου, πάτερ.» Εἰς τὸν μαʹ, «ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος» Τῶν προφητῶν ἱκετεία ἐπ' ἐκβολῇ τῇ τοῦ ἔθνους. Τὴν ἑβδομηκοντάχρονον ἐν χώρᾳ Βαβυλῶνος αἰχμαλωσίαν συνιεὶς ∆αυὶδ τῶν Ἰουδαίων, ἐν οἷς συνῃχμαλώτιστο καὶ ∆ανιὴλ ὁ θεῖος, τοῦτον ἐξεῖπε τὸν ψαλμὸν προσώπῳ τῶν δικαίων ἐκδυσωπούντων τὸν