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my ear will hear." Both Symmachus, and Theodotion, and the Hebrew himself have said, "he will look upon." For what is said are prophecies of things to come; but as is their custom, the Seventy have interpreted the things to come as though they have already happened; showing in this also the incontrovertible nature of the prophecy. For 80.1621 just as it is impossible for things that have happened not to have happened, so it is impossible for the prophecy of the Spirit to remain unfulfilled; he says, therefore, that not only will I see the painful end of the unjust, but I will also hear everyone proclaiming this, and marveling at the justice of the punishment. Thus, indeed, it is divided: "And among those who rise up against me doing evil;" here one must pause, then add, "my ear will hear." I will hear many recount the destruction of those who live in lawlessness and contrive countless evils against me. 13. "The righteous shall flourish like the palm tree, he shall be multiplied like the cedar in Lebanon." The sinners, therefore, having flourished like grass, were quickly extinguished and destroyed; but the righteous one will imitate the density, warmth, and nurturing quality of the cedar, and the lofty foliage and fruitfulness of the palm tree. Both endure and last for a very long time, and require time for their growth. Such also is the cultivation of virtue, growing with much labor and time, but being raised on high, bearing ripe and most pleasant fruit, and providing sufficient shelter to its possessor. [As in a divine paradise, he is planted in the house of God. For he says this more clearly in the following by stating:] 14. "Planted in the house of the Lord; they will flourish in the courts of our God." These, he says, who are likened to these trees, have God as their cultivator, and the divine temple as their paradise. 15, 10. "They shall still be multiplied in a rich old age, and they shall be prosperous. To announce that the Lord our God is upright and there is no injustice in him." But Symmachus puts it this way: They will still bear fruit when they are old, they will be rich and flourishing, announcing that the Lord who protects me is upright; and there is no injustice in him. For in the life to come, receiving the promised perfection, they will offer to God more and richer fruit, singing hymns to his righteous judgment. For then, seeing the economy that is now hidden being made manifest, they will both marvel at his wisdom and sing hymns to his justice. He has, however, called perfection "old age." For 80.1624 we too call the old man perfect, but the young man imperfect. Through 'old age,' therefore, he has indicated the future perfection, in which the fruit of righteousness will grow manifold, and the justice of God will become clear to all.

INTERPRETATION OF THE 2ND PSALM. "A praise of a song for David, without inscription among the Hebrews." The "without inscription among

the Hebrews" is not in the Hexapla, nor in Eusebius. The psalm prophesies the change of men. For God is unchangeable and immutable, always being in the same state and condition. For he does not reign at one time, and at another time have no kingdom; but by nature he is always king, though this has not always been clear to men. For for a very long time the majority, being ignorant of him, offered to idols the worship due to God; but after the incarnation of our God and Savior, the knowledge of God spread throughout the whole world like a light. [For he is the true light, which enlightens every man coming into the world. For these reasons, indeed, the prophetic mind says, foreseeing:] 1. "The Lord has reigned, he has clothed himself with majesty." For since the passion appeared gloomy to those who understood the fruit that grew from it, so that the prophet cried out, "And we saw him, and he had no form, nor beauty, but his form was dishonored, failing beyond the sons of men;" but after the [birth from a Virgin and

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μένοις ἀκούσεται τὸ οὖς μου." Τὸ ἐπεῖδε καὶ ὁ Σύμμαχος, καὶ ὁ Θεοδοτίων, καὶ αὐτὸς ὁ Ἑβραῖος ἐπόψεται εἴρηκε. Μελλόντων γὰρ προῤῥήσεις τὰ λεγόμενα· ἀλλὰ συνήθως οἱ ἑβδομήκοντα, ὡς γε γενημένα τὰ ἐσόμενα ἡρμήνευσαν· τὸ ἀναντίῤῥητον τῆς προῤῥήσεως καὶ ἐν τούτῳ δηλοῦντες. Ὥσ 80.1621 περ γὰρ ἀδύνατον τὰ γεγενημένα μὴ γεγενῆσθαι, οὕτως ἀδύνατον τὴν τοῦ Πνεύματος πρόῤῥησιν ἀπέ ραντον διαμεῖναι· λέγει τοίνυν, ὅτι Οὐ μόνον ὄψομαι τὼν ἀδίκων τὸ ἐπώδυνον τέλος, ἀλλὰ καὶ ἀκούσομαι πάντων τοῦτο διαγγελλόντων, καὶ θαυμαζόντων τῆς τιμωρίας τὸ δίκαιον. Οὕτω μέν τοι διαιρεῖται· "Καὶ ἐν τοῖς ἐπανισταμένοις ἐπ' ἐμὲ πονηρευομέ νοις·" ἐνταῦθα δεῖ ὑποστίξαι, εἶτα ἐπαγαγεῖν, "ἀκούσεται τὸ οὖς μου." Τῶν παρανομίᾳ συζών των, καὶ μυρία μοι τυρευόντων κακὰ τὸν ὄλεθρον πολλῶν διηγουμένων ἀκούσομαι. ιγʹ. "∆ίκαιος ὡς φοίνιξ ἀνθήσει, ὡσεὶ κέδρος ἡ ἐν τῷ Λιβάνῳ πληθυνθήσεται." Οἱ μὲν οὖν ἁμαρ τωλοὶ, χόρτῳ παραπλησίως ἀνθήσαντες, συντόμως ἀπέσβησάν τε καὶ διεφθάρησαν· ὁ δὲ δίκαιος τῆς μὲν κέδρου τὸ δασὺ, καὶ θερμὸν, καὶ θρέψιμον, τοῦ δὲ φοίνικος μιμήσεται τὸ ὑψίκομόν τε καὶ κάρπιμον. ∆ιαρκεῖ δὲ ἀμφότερα καὶ ἐπὶ πλεῖστον διαμένοντα χρόνον, χρόνου δὲ καὶ εἰς αὔξησιν δεῖται. Τοιαύτη καὶ ἡ τῆς ἀρετῆς φυτουργία, πόνῳ πολλῷ καὶ χρό νῳ φυομένη, ἀλλ' εἰς ὕψος αἰρομένη, ὥριμόν τε καὶ ἥδιστον φέρουσα τὸν καρπὸν, καὶ σκέπην ἱκανὴν τῷ κεκτημένῳ παρέχουσα. [Ὡς ἐν θείῳ παρα δείσῳ καταφυτεύεται ἐν τῷ οἴκῳ τοῦ Θεοῦ. Τοῦτο γὰρ διὰ τῶν ἑξῆς σαφέστερον λέγει τῷ εἰπεῖν·] ιδʹ. "Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου· ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν." Οὗτοι δὲ, φη σὶν, οἱ τούτοις ἀπεικασμένοι τοῖς δένδροις φυτουρ γὸν μὲν ἔχουσι τὸν Θεὸν, παράδεισον δὲ τὸν θεῖον νεών. ιεʹ, ιʹ. "Ἔτι πληθυνθήσονται ἐν γήρει πίο νι, καὶ εὐπαθοῦντες ἔσονται. Τοῦ ἀναγγεῖλαι ὅτι εὐθὺς Κύριος ὁ Θεὸς ἡμῶν καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ." Ὁ δὲ Σύμμαχος οὕτως· Ἔτι καρποφορήσουσι γηρῶντες, πίονες καὶ εὐθαλεῖς ἔσονται, ἀπαγγέλλοντες ὅτι ὀρθὸς Κύριος ὁ περιφράσσων με· καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. Ἐν τῷ μέλλοντι γὰρ βίῳ τὴν ἐπηγγελμένην ἀπο λαμβάνοντες τελειότητα, πλείονά τε καὶ πίονα προσ οίσουσι τῷ Θεῷ τὸν καρπὸν, τὴν δικαίαν αὐτοῦ ψῆφον ὑμνοῦντες. Τὴν γὰρ νῦν κεκρυμμένην οἰκο νομίαν τηνικαῦτα φανερουμένην ὁρῶντες, καὶ τὴν σοφίαν θαυμάσουσι, καὶ τὸ δίκαιον ἀνυμνήσουσι. Γῆρας μέντοι τὴν τελειότητα κέκληκε. Τέλειον γὰρ 80.1624 καὶ ἡμεῖς τὸν γεγηρακότα καλοῦμεν, ἀτελῆ δὲ τὸν νέον. ∆ιὰ τοῦ γήρους τοίνυν τὴν μέλλουσαν παρε δήλωσε τελειότητα, ἐν ᾗ φυήσεται πολλαπλάσιος ὁ τῆς δικαιοσύνης καρπὸς, καὶ τοῦ Θεοῦ τὸ δίκαιον δῆλον πᾶσι γενήσεται.

ΕΡΜΗΝ. ΤΟΥ Βʹ ΨΑΛΜΟΥ. "Αἶνος ᾠδῆς τῷ ∆αβὶδ, ἀνεπίγραφος παρ' Ἑβραίοις." Τὸ Ἀνεπίγραφος παρ'

Ἑβραίοις οὐκἔστιν ἐν τῷ Ἑξαπλῷ, οὔτε παρ' Εὐσεβίῳ. Τὴν τῶν ἀν θρώπων μεταβολὴν ὁ ψαλμὸς προθεσπίζει. Ὁ Θεὸς γὰρ ἄτρεπτός τε καὶ ἀναλλοίωτος, ἀεὶ ὡσαύτως καὶ κατὰ τὰ αὐτὰ ἔχων. Οὐ γὰρ νῦν μὲν βασιλεύει, νῦν δὲ βασιλείαν οὐκ ἔχει· ἀλλὰ φύσει μέν ἐστιν ἀεὶ βασιλεὺς, οὐκ ἀεὶ δὲ τοῦτο δῆλον τοῖς ἀνθρώποις γεγένηται. Ἐπὶ πλεῖστον γὰρ χρόνον οἱ πλείους αὐτὸν ἀγνοήσαντες, τὴν τῷ Θεῷ προσήκουσαν θε ραπείαν τοῖς εἰδώλοις προσήνεγκαν· μετὰ δὲ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, δί κην φωτὸς εἰς πᾶσαν τὴν οἰκουμένην ἡ θεογνωσία διέδραμεν. [Αὐτὸς γάρ ἐστι τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κό σμον. ∆ιὰ δὴ ταῦτά φησιν ὁ προφητικὸς νοῦς προ θεωρῶν·] αʹ. "Ὁ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνε δύσατο." Ἐπειδὴ γὰρ τὸ πάθος σκυθρωπὸν ὤφθη τοῖς τὸν ἐντεῦθεν φυόμενον καρπὸν ἐπισταμένοις, ὡς βοᾷν τὸν προφήτην, "Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, ἀλλὰ, τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων·" μετὰ δὲ τὴν [ἐκ Παρθένου γέννησιν καὶ