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the law proclaimed. Since, therefore, the future life is free from such cares, it is fittingly called rest; for this very reason the blessed Paul cries out: "Let us strive to enter into his rest." And again: "So there remains a Sabbath rest 80.1617 for the people of God." Since, therefore, the psalm foretells the honor of the just, and the punishment of the unjust, and these things will happen in that rest, it has fittingly received this inscription. 2, 3. "It is good to give thanks to the Lord, and to sing praises to your name, O Most High. To declare your mercy in the morning, and your truth by night." It is beneficial, he says, and profitable to praise you, the benefactor, night and day, and to recount your good deeds, the love for mankind toward us, the truth against the unjust. For you justly punish them using truth, but you deem us, who have the knowledge of you, worthy of your providence. 4. "On a ten-stringed psaltery, with a song on the harp." With such instruments they are accustomed to praise God; he says, therefore, that, both playing on the customary instruments, and using the melody of the tongue, it is right to offer you the hymn of thanksgiving. 5. "For you have made me glad, Lord, by your work, and in the works of your hands I will rejoice." For seeing your creations, and your ineffable economies, I both rejoice and am delighted, and with the pleasure of the soul I move my tongue to hymnody. 6. "How great are your works, O Lord! Your thoughts are very deep." And Symmachus thus: Your thoughts are very deep; and Aquila and Theodotion: They have been made deep. For your works, he says, are great and wondrous; for he has put 'how' intensively; and your wisdom has an unattainable depth. For what mind is sufficient to examine the reasons of your providence? But we teach this even to those who are ignorant. But those deprived of their senses, and who have lost their reason, neither wish to understand, nor do they endure to learn from others. For he adds these things. 7. "A senseless man will not know, and a fool will not understand these things." He has said these things in different ways; that he who is sick in mind, and devoid of understanding, knows none of these things, nor indeed does he wish to hear anything about them. 8. "When the sinners spring up like grass, and all the workers of iniquity have peered out, that they may be utterly destroyed for ever and ever." For 'peered out,' Aquila has said 'flourished'; and so 80.1620 also Symmachus. The foolish did not wish to understand, that the workers of iniquity flourished like grass, and peered out from the earth like herbage, and they will receive eternal destruction after their present prosperity. But having called them enviable and blessed, they will soon see their own most wretched end. 9, 10. "But you, Lord, are most high for ever. For behold your enemies, O Lord, for behold your enemies will perish; and all the workers of iniquity will be scattered." For they, like grass, both wither and are destroyed; but you have power over all, being higher than all, and subjecting to punishment those who are held by madness. 11. "And my horn will be exalted like that of a unicorn." But we, who have knowledge of you, having seen the destruction of your enemies, will exult in you and be high-minded; since we are indeed delivered from the polytheistic error, and worship you, the truly existing God, [having received the horn of the cross as a weapon against passions and demons.] For he has brought in the unicorn here again, so that through the one horn he might signify the one God. For just as that animal received one horn from nature, so the nurslings of piety worship one divinity. "And my old age in rich oil." And Symmachus thus: My oldness, like a flourishing olive tree. For I will flourish, and I will cast off old age, I will imitate a thriving olive tree, and, according to the Seventy, I will be enriched with gladness as with some oil. 12. "And my eye has looked upon my enemies; and upon those rising up against me, being wicked

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διηγόρευσε νόμος. Ἐπεὶ τοίνυν καὶ ὁ μέλλων βίος τῶν τοιούτων ἐστὶ φροντίδων ἐλεύθερος, εἰκότως κατάπαυσις προσηγό ρευται· διάτοι τοῦτο καὶ ὁ μακάριος Παῦλος βοᾷ· "Σπουδάσωμεν εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐ τοῦ." Καὶ πάλιν· "Ἄρα ἀπολείπεται σαββατισμὸς 80.1617 τῷ λαῷ τοῦ Θεοῦ." Ἐπειδὴ τοίνυν ὁ ψαλμὸς τῶν δικαίων τὴν τιμὴν, καὶ τῶν ἀδίκων προλέγει τὴν τιμωρίαν, ἐν ἐκείνῃ δὲ τῇ καταπαύσει ταῦτα γενήσεται, εἰκότως ταύτην ἐδέξατο τὴν ἐπιγραφήν. βʹ, γʹ. "Ἀγαθὸν ἐξομολογεῖσθαι τῷ Κυρίῳ, καὶ ψάλλειν τῷ ὀνόματί σου, Ὕψιστε. Τοῦ ἀναγγέλλειν τὸ πρωῒ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου κατὰ νύκτα." Ἐπωφελὲς, φησὶ, καὶ κερδαλέον τὸ νύκτωρ καὶ μεθ' ἡμέραν σὲ τὸν εὐεργέτην ὑμνεῖν, καὶ τὰς σὰς εὐεργεσίας διεξιέναι, τὴν περὶ ἡμᾶς φιλανθρω πίαν, τὴν κατὰ τῶν ἀδικούντων ἀλήθειαν. Ἐκείνους μὲν γὰρ ἀληθείᾳ χρώμενος κολάζεις ἐνδίκως, ἡμᾶς δὲ τὴν σὴν ἐπίγνωσιν ἔχοντας προμηθείας ἀξιοῖς. δʹ. "Ἐν δεκαχόρδῳ ψαλτηρίῳ μετ' ᾠδῆς ἐν κι θάρᾳ." Τοιούτοις ὀργάνοις εἰώθασι τὸν Θεὸν ἀν υμνεῖν· λέγει τοίνυν ὅτι, Καὶ ἐν τοῖς νενομισμένοις ἀνακρουομένους ὀργάνοις, καὶ τῇ τῆς γλώττης με λῳδία χρωμένους, δίκαιόν σοι προσφέρειν τὸν χαριστήριον ὕμνον. εʹ. "Ὅτι ηὔφρανάς με, Κύριε, ἐν τῷ ποιήματί σου, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν σου ἀγαλλιάσο μαι." Ὁρῶν γάρ σου τὰς δημιουργίας, καὶ τὰς ἀῤῥήτους οἰκονομίας, ἀγάλλομαί τε καὶ γάννυμαι, καὶ τῇ τῆς ψυχῆς ἡδονῇ τὴν γλῶτταν εἰς ὑμνῳδίαν κινῶ. ʹ. "Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! σφόδρα ἐβαθύνθησαν οἱ λογισμοί σου." Ὁ δὲ Σύμμαχος οὕτως· Σφόδρα βαθεῖς οἱ διαλογισμοί σου· Ἀκύ λας δὲ καὶ Θεοδοτίων· Ἐβαθύνθησαν. Τὰ μὲν γὰρ ἔργα σου, φησὶ, μεγάλα καὶ θαυμαστά· τὸ γὰρ ὡς ἐπιτατικῶς τέθεικεν· ἡ δὲ σοφία σου ἀνέφικτον ἔχει τὸ βάθος. Ποῖος γὰρ νοῦς ἱκανὸς ἐξετάσαι τῆς σῆς προνοίας τοὺς λόγους; Ἀλλ' ἡμεῖς μὲν τοῦτο καὶ τοὺς ἀγνοοῦντας διδάσκομεν. Οἱ δὲ φρενῶν ἐστερη μένοι, καὶ τὸ λογικὸν ἀπολέσαντες, οὔτε συνιδεῖν ἐθέλουσιν, οὔτε μαθεῖν παρ' ἑτέρων ἀνέχονται. Ταῦτα γὰρ ἐπιφέρει. ζʹ. "Ἀνὴρ ἄφρων οὐ γνώσεται, καὶ ἀσύνετος οὐ συνήσει ταῦτα." ∆ιαφόρως ταῦτα εἴρηκεν· ὅτι ὁ τὰς φρένας νοσῶν, καὶ συνέσεως ἔρημος, τού των οὐδὲν γινώσκει, οὔτε μὴν ἀκοῦσαι βούλεταί τι περὶ τούτων. ηʹ. "Ἐν τῷ ἀνατεῖλαι ἁμαρτωλοὺς ὡσεὶ χόρτον, καὶ διέκυψαν πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὅπως ἂν ἐξολοθρευθῶσιν εἰς τὸν αἰῶνα τοῦ αἰῶνος." Τὸ διέκυψαν, ἤνθησαν ὁ Ἀκύλας εἴρηκεν· οὕτω 80.1620 δὲ καὶ ὁ Σύμμαχος. Οὐκ ἠβουλήθησαν συνιέναι οἱ ἄφρονες, ὅτι ὁμοίως χόρτῳ ἤνθησαν, καὶ χλόῃ παραπλησίως ἀπὸ τῆς γῆς διέκυψαν οἱ τῆς ἀνομίας ἐργάται, καὶ τὸν ὄλεθρον τὸν αἰώνιον μετὰ τὴν παροῦσαν εὐημερίαν κομίσονται. Ζηλωτοὺς δὲ αὐτοὺς, καὶ μακαρίους καλέσαντες ὄψονται συντό μως ἑαυτῶν τὸ τρισάθλιον τέλος. θʹ, ιʹ. "Σὺ δὲ ὕψιστος εἰς τὸν αἰῶνα, Κύριε. Ὅτι ἰδοὺ οἱ ἐχθροί σου, Κύριε, ὅτι ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται· καὶ διασκορπισθήσονται πάντες οἱ ἐρ γαζόμενοι τὴν ἀνομίαν." Ἐκεῖνοι μὲν γὰρ χόρτῳ παραπλησίως μαραίνονταί τε καὶ φθείρονται· σὺ δὲ κατὰ πάντων ἔχεις τὸ κράτος, πάντων ὑπέρτε ρος ὢν, καὶ τιμωρίαις ὑποβάλλων τοὺς παραπληξίᾳ κατεχομένους. ιαʹ. "Καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου." Ἡμεῖς δὲ οἱ τὴν σὴν ἐπίγνωσιν ἔχοντες, τὴν τῶν ἐχθρῶν σου κατάλυσιν θεασάμενοι γαυριάσομεν ἐπὶ σοὶ καὶ μεγαφρονήσομεν· ἅτε δὴ τῆς πολυ θέου πλάνης ἀπηλλαγμένοι, καὶ σὲ τὸν ὄντως ὄντα προσκυνοῦντες Θεὸν, [τὸ κέρας τοῦ σταυροῦ ὅπλον κατὰ παθῶν καὶ δαιμόνων δεξάμενοι.] Τὸν γὰρ μο νόκερων πάλιν ἐνταῦθα παρήγαγεν, ἵνα διὰ τοῦ ἑνὸς κέρατος τὸν ἕνα παραδηλώσῃ Θεόν. Ὥσπερ γὰρ ἐκεῖνο τὸ ζῶον ἓν ἔλαβε παρὰ τῆς φύσεως κέ ρας, οὕτω τῆς εὐσεβείας οἱ τρόφιμοι μίαν προσκυ νοῦσι θεότητα. "Καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι." Ὁ δὲ Σύμμαχος οὕτως· Ἡ παλαίωσίς μου, ὡς ἐλαία εὐθαλής. Ἀνθήσω γὰρ, καὶ τὸ γῆρας ἀποθήσομαι, ἐλαίαν τεθηλυῖαν μιμήσομαι, καὶ, κατὰ τοὺς Ἑβδομήκοντα, οἷόν τινι ἐλαίῳ πιαν θήσομαι τῇ θυμηδίᾳ. ιβʹ. "Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου· καὶ ἐν τοῖς ἐπανισταμένοις ἐπ' ἐμὲ πονηρευο