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he mentions, proclaiming its uprightness and justice. 11. "Let the heavens rejoice, and let the earth be glad." All creation, he says, let it share in the joy with men, and let the things in heaven and the things on earth be filled with gladness. For if the angels rejoice over one sinner who repents, they certainly have a greater joy over the conversion of all men. "Let the sea be moved, and the fulness thereof." But Theodotion and Symmachus have it thus: The sea with its fulness will roar. For the whole life of men, which imitates the storm of the sea, will receive the echo of the divine proclamations. He foretells in the same way also the uprisings of the unbelievers that have happened against the preachers of the truth, as we have also shown in other psalms. 12. "The fields will be joyful, and all that is in them." But Symmachus has it thus: The field will exult, and all that is in it. And the Lord, interpreting the parable of the tares, called the world a field; he says, therefore, that all things will be filled with joy and gladness. "Then shall all the trees of the forest rejoice." But Aquila: Then shall all the trees of the forest praise. These will preeminently offer the hymn to God. For from them is the wood of salvation, on which the body of the Savior was nailed, through which good things spring forth for men. However, it is fitting to know that the prophetic word used personification. For neither heaven, nor earth, nor sea, nor fields, nor trees are rational and animate, but those who are in them offer the hymnody to God. For the islanders inhabit the sea, the continent-dwellers the land, and the angels heaven. And those who see the forests freed from the worship of idols offer the hymn to God; thus also the Prophet, teaching of the journey of the sons of Israel out of Egypt, again used personification: "The sea saw it, and fled: the Jordan 80.1652 was turned back. The mountains skipped like rams, and the little hills like lambs of the flock." And he presents the question, and receives the answer, showing through these things the gladness of those who were saved. 13. "From the presence of the Lord, for he comes; for he comes to judge the earth." He has well put the two, "Both that he is come, and that he is coming;" for the first appearing has given to men the divine knowledge; but the second will bring about the judgment of affairs. "He shall judge the world with righteousness, and the peoples with his truth." For then, he says, then he will make a just judgment, no longer using his former long-suffering, but examining the truth of matters, and pronouncing a right sentence against all.

INTERPRETATION OF THE 6th PSALM. "To David, when his land was established. Without inscription among the Hebrews."

He who placed this inscription also confessed that he did not find it among the Hebrews, but that he himself placed it. Therefore, it is not itself prophetic; for it does not fit with the meaning of the psalm; for the prophet speaks of the establishment of all the earth, and not only of Judea. It is likely also that the one who placed the inscription understood the prophet's 'land' to be the whole world, as all men have used his melody. Nevertheless, the psalm prophesies both the first and the second appearing of our God and Savior, and the knowledge of God among the nations, and the future judgment. 1. "The Lord has reigned, let the earth be glad, let the many isles rejoice." Through these words he foretells the first appearing of the Savior. For which reason, he has stirred up both continent-dwellers and islanders to dance and gladness. For both these and those, being enlivened by the hope of things to come, rejoice. He said that the Lord reigned, not as one who then received the kingdom, but as one who then showed his own kingdom to men. And that we may not be repetitive, we ask those to read what has already been interpreted by us

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μέμνηται, τὸ εὐθὲς ταύτης ἀνακηρύτ των, καὶ δίκαιον. ιαʹ. "Εὐφραινέσθωσαν οἱ οὐρανοὶ, καὶ ἀγαλλιά σθω ἡ γῆ." Πᾶσα, φησὶν, ἡ κτίσις κοινωνείτω τοῖς ἀνθρώποις τῆς εὐφροσύνης, καὶ τὰ οὐράνια, καὶ τὰ ἐπίγεια θυμηδίας ἐμφορηθήτω. Εἰ γὰρ ἐφ' ἑνὶ ἁμαρτωλῷ μετανοοῦντι χαίρουσιν οἱ ἄγγελοι, μεί ζονα δήπουθεν ἔχουσιν εὐφροσύνην ἐπὶ τῇ πάντων ἀνθρώπων μεταβολῇ. "Σαλευθήτω ἡ θάλασσα, καὶ τὸ πλήρωμα αὐτῆς." Ὁ δὲ Θεοδοτίων καὶ ὁ Σύμμαχος οὕτως· Ἠχήσει ἡ θάλασσα σὺν πληρώματι αὐτῆς. Ἅπας γὰρ τῶν ἀνθρώπων ὁ βίος, ὁ τὴν θαλαττίαν μιμούμενος ζάλην, τῶν θείων κη ρυγμάτων δέξεται τὴν ἠχήν. Προλέγει δὲ κατὰ ταυ τὸν, καὶ τὰς γεγενημένας τῶν ἀπίστων ἐπαναστά σεις κατὰ τῶν κηρύκων τῆς ἀληθείας, ὡς καὶ ἐν ἑτέ ροις ψαλμοῖς ἀπεδείξαμεν. ιβʹ. "Χαρήσεται τὰ πεδία, καὶ πάντα τὰ ἐν αὐ τοῖς." Ὁ δὲ Σύμμαχος οὕτως· Γαυριάσει ἀγρὸς, καὶ πάντα τὰ ἐν αὐτῷ Ἑρμηνεύων δὲ καὶ ὁ Κύριος τὴν τῶν ζιζανίων παραβολὴν, ἀγρὸν τὸν κόσμον ὠνόμασε· λέγει τοίνυν, ὅτι ἅπαντα χαρᾶς καὶ θυμηδίας πλησθήσονται. "Τότε ἀγαλλιάσεται πάντα τὰ ξύλα τοῦ δρυμοῦ." Ὁ δὲ Ἀκύλας· Τότε αἰνέσουσι πάντα τὰ ξύλα τοῦ δρυμοῦ. Ἐκεῖνα διαφερόντως τῷ Θεῷ προξενήσει τὸν ὕμνον. Ἐξ αὐ τῶν γὰρ τὸ σωτήριον ξύλον, ἐν ᾧ τοῦ Σωτῆρος προσηλώθη τὸ σῶμα, δι' οὗ τοῖς ἀνθρώποις ἀνα βλαστάνει τὰ ἀγαθά. Εἰδέναι μέντοι προσήκει, ὡς προσωποποιΐᾳ ὁ προφητικὸς ἐχρήσατο λόγος. Οὔτε γὰρ οὐρανὸς, οὔτε γῆ, οὔτε θάλασσα, οὔτε πεδία, οὔτε τὰ ξύλα, λογικά τε καὶ ἔμψυχα, ἀλλ' οἱ ἐν τού τοις ὄντες τὴν ὑμνῳδίαν τῷ Θεῷ προσφέρουσι. Τὴν γὰρ θάλασσαν οἰκοῦσιν οἱ νησιῶται, τὴν δὲ γῆν ἠπειρῶται, τὸν δὲ οὐρανὸν ἄγγελοι. Οἱ δὲ τοὺς δρυμοὺς ὁρῶντες τῆς τῶν εἰδώλων θεραπείας ἀπηλ λαγμένους, τῷ Θεῷ τὸν ὕμνον προσφέρουσιν· οὕ τω καὶ τῶν υἱῶν Ἰσραὴλ τὴν ἐξ Αἰγύπτου πορείαν διδάσκων ὁ Προφήτης, τῇ προσωποποιΐᾳ πάλιν ἐχρή σατο· "Ἡ θάλασσα εἶδε, καὶ ἔφυγεν· ὁ Ἰορδά 80.1652 νης ἐστράφη εἰς τὰ ὀπίσω. Τὰ ὄρη ἐσκίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων." Καὶ προσ φέρει τὴν πεῦσιν, καὶ τὴν ἀπόκρισιν δέχεται, τῶν σεσωσμένων τὴν εὐθυμίαν διὰ τούτων δηλῶν. ιγʹ. "Ἀπὸ προσώπου Κυρίου, ὅτι ἔρχεται· ὅτι ἔρχεται κρῖναι τὴν γῆν." Καλῶς τὰ δύο τέθεικε, "Καὶ ὅτι ἥκει, καὶ ὅτι ἔρχεται·" ἡ πρώτη μὲν γὰρ ἐπιφάνεια δέδωκε τοῖς ἀνθρώποις τὴν θείαν ἐπί γνωσιν· ἡ δὲ δευτέρα ποιήσεται τὴν τῶν πραγμάτων διάκρισιν. "Κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ. καὶ λαοὺς ἐν τῇ ἀληθείᾳ αὑτοῦ." Τότε γὰρ, φησὶ, τότε τὴν δικαίαν κρίσιν ποιήσεται, οὐκ ἔτι τῇ προ τέρᾳ μακροθυμίᾳ χρώμενος, ἀλλὰ τὴν τῶν πραγμά των ἐξετάζων ἀλήθειαν, καὶ ὀρθὴν ἐκφέρων κατὰ πάντων τὴν ψῆφον.

ΕΡΜΗΝ. ΤΟΥ ςʹ ΨΑΛΜΟΥ. "Τῷ ∆αβὶδ, ὅτε ἡ γῆ αὐτοῦ καθίστατο. Ἀν επίγραφος παρ' Ἑβραίοις."

Ὡμολόγησε καὶ ὁ ταύτην τεθεικὼς τὴν ἐπιγραφὴν, μὴ εὑρηκέναι αὐ τὴν παρ' Ἑβραίοις, ἀλλ' αὐτὸς τεθεικέναι. Οὐκοῦν οὐδὲ αὐτὴ ἡ προφητική· οὐδὲ γὰρ ἁρμόττει τῇ τοῦ ψαλμοῦ διανοίᾳ· ἁπάσης γὰρ τῆς γῆς, ἀλλ' οὐ τῆς Ἰουδαϊκῆς μόνης, τὴν κατάστασιν ὁ προφήτης λέ γει. Εἰκὸς δὲ καὶ τὸν τὴν ἐπιγραφὴν ἐπιτεθεικότα τοῦ προφήτου νοῆσαι γῆν πᾶσαν τὴν οἰκουμένην, ὡς τῇ τούτου μελῳδίᾳ πάντων χρησαμένων ἀνθρώ πων. Προθεσπίζει δὲ ὅμως ὁ ψαλμὸς καὶ τὴν προτέ ραν, καὶ τὴν δευτέραν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιφάνειαν, καὶ τῶν ἐθνῶν τὴν θεογνωσίαν, καὶ τὸ μέλλον κριτήριον. αʹ. "Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ, εὐφρανθήτωσαν νῆσοι πολλαί." ∆ιὰ τούτων τὴν προ τέραν τοῦ Σωτῆρος ἐπιφάνειαν προλέγει. Οὗ δὴ χά ριν, καὶ ἠπειρώτας, καὶ νησιώτας εἰς χορείαν δι ήγειρεν καὶ θυμηδίαν. Καὶ τοῦτοι γὰρ κἀκεῖνοι τῇ τῶν μελλόντων ἐλπίδι ψυχαγωγούμενοι γάννυνται. Βασιλεῦσαι δὲ τὸν Κύριον ἔφη, οὐχ ὡς τὸ τηνι καῦτα τὴν βασιλείαν δεξάμενον, ἀλλ' ὡς τότε τοῖς ἀνθρώποις τὴν οἰκείαν δείξαντα βασιλείαν. Καὶ ἵνα μὴ ταυτολογῶμεν, τοῖς ἤδη παρ' ἡμῶν ἑρμηνευ θεῖσιν ἐντυχεῖν παρακαλοῦμεν τοὺς