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put me to shame." He did not simply say, I followed, but I clung, that is, not even for a moment did I separate my thought from these things. He seeks to gather the fruit of so great a disposition, to have no experience of shame. 32. "I ran the way of your commandments, when you enlarged my heart." There is need of both, our readiness and God's providence. For neither is divine grace given to those who do not have good readiness; nor can human nature achieve virtue without help from above. This the Prophet also teaches, that I ran the way of your commandments without hindrance, receiving from you the ease of the course. For he called the ease "enlargement." And elsewhere he says: "In distress you enlarged me." And again: "You enlarged my steps under me, and my footsteps did not weaken." 33. "Teach me, O Lord, the way of your justifications, and I will seek it out always." Symmachus said "show" for "teach me"; Aquila and Theodotion, "enlighten"; always, he says, I need your light-giving and legislation, so as to both know the way of your justifications, and to travel it without hindrance. 34. "Give me understanding, and I will search your law; and I will keep it with my whole heart." And the Lord commanded to search the Scriptures; but those who search need the radiance from above, so that they may both find what is sought, and keep what is captured. 35. "Guide me in the path of your commandments, for I have desired it." He does not simply ask God of all things to become his guide; but shows the desire for the journey. 36. "Incline my heart to your testimonies, and not to covetousness." The nature of water is to be borne downwards; and if it takes 80.1833 hold of some outlet, it all goes there. Thus when the devil opened the way to sin, the nature of men inclined to the worse. Very fittingly, therefore, the Prophet beseeches that his heart be inclined to the divine testimonies, and escape the experience of the other. 37. "Turn away my eyes, that they may not see vanity." And vanity is that which is unprofitable, and useless; such are the seeming pleasures of life. Thus also wise Solomon names them, "Vanity of vanities, all is vanity." And having recounted how he built houses, and planted paradises, and made pools of water, he added: "And behold, all was vanity, and a striving after wind." The Prophet therefore supplicates that the eyes of his mind may turn to another contemplation, and not be charmed by the vanity of present things. "In your way, give me life." Grant me to live according to your laws. 38. "Establish your word to your servant, for your fear." Make me firm in your words, keeping me unswervingly in your fear; instead of, Let your fear be upon me, terrifying me, and not allowing me to turn aside from your oracles. 39. "Take away my reproach which I have feared, for your judgments are good." But Aquila, instead of "I have feared," said "I have shrunk from." Thus also Theodotion. But Symmachus, "which I dread"; and here he calls reproach that which comes from sin. For this he both shrank from, and feared, and lived a life of suspicion. For this reason he did not add as usual, Because I have sought out your judgments, or I have kept them; but "For your judgments are good." For not only do you threaten punishment to sinners, but you also promise salvation to the repentant. For he calls "judgments" the just decrees of God. 40. "Behold, I have longed for your commandments, in your righteousness give me life." Grant life in righteousness to one who longs for it. 41. "And let your mercy come upon me, O Lord." For all are in need of the divine love for mankind, and he who has attained the very highest peak of virtue needs it continually. "Your salvation according to your word. [42] And I will answer a word to those who reproach me." Grant, Master, the salvation you promised in your holy words, so that I may converse with boldness with those who mock me. For one who is in misfortunes bears the

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καταισχύνῃς." Οὐχ ἁπλῶς εἶπεν, ἠκολούθησα, ἀλλ' ἐκολλήθην, τουτέστιν, οὐδὲ πρὸς βραχὺ τούτων ἐχώρισα τὸν ἐμαυτοῦ λογισμόν. Ζητεῖ δὲ τρυγῆσαι τῆς τοσαύτης διαθέσεως καρπὸν, τὸ μηδεμίας πεῖραν αἰσχύνης λαβεῖν. λβʹ. "Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας καρδίαν μου." Ἀμφοτέρων χρεία, καὶ τῆς ἡμετέρας προθυμίας, καὶ τῆς τοῦ Θεοῦ προμηθείας. Οὔτε γὰρ ἡ θεία χάρις δίδοται τοῖς τὴν ἀγαθὴν οὐκ ἔχουσι προθυμίαν· οὔτε ἀνθρωπεία φύσις ἀρετὴν δύναται κατορθῶσαι δίχα τῆς ἄνωθεν βοηθείας. Τοῦτο καὶ ὁ Προφήτης διδάσκει, ὅτι Τῶν ἐντολῶν σου τὴν ὁδὸν ἔτρεχον ἀκωλύτως, παρὰ σοῦ λαμβάνων τοῦ δρόμου τὴν εὐκολίαν. Πλατύτητα γὰρ τὴν εὐκολίαν ἐκά λεσε. Καὶ ἀλλαχοῦ φησιν· "Ἐν θλίψει ἐπλάτυνάς μοι." Καὶ πάλιν· "Ἐπλάτυνας τὰ διαβήματά μου ὑποκάτω μου, καὶ οὐκ ἠσθένησαν τὰ ἴχνη μου." λγʹ. "Νομοθέτησόν με, Κύριε, τὴν ὁδὸν τῶν δι καιωμάτων σου, καὶ ἐκζητήσω αὐτὴν διαπαντός." Τὸ νομοθέτησον ὁ Σύμμαχος ὑπόδειξον εἶπεν· Ἀκύλας καὶ Θεοδοτίων, φώτισον· διαπαντὸς, φησὶ, τῆς σῆς δέομαι φωταγωγίας καὶ νομοθεσίας, ὥστε καὶ γνῶναι τῶν δικαιωμάτων σου τὴν ὁδὸν, καὶ ταύτην ἀκωλύτως ὁδεύειν. λδʹ. "Συνέτισόν με, καὶ ἐξερευνήσω τὸν νόμον σου· καὶ φυλάξω αὐτὸν ἐν ὅλῃ καρδίᾳ μου." Καὶ ὁ Κύριος προσέταξεν ἐξερευνᾷν τὰς Γραφάς· ἀλλὰ τοῖς ἐρευνῶσι χρεία τῆς ἄνωθεν αἴγλης, ἵνα καὶ εὕ ρωσι τὸ ζητούμενον, καὶ φυλάξωσι τὸ θηρώμενον. λεʹ. "Ὁδήγησόν με ἐν τῇ τρίβῳ τῶν ἐντολῶν σου, ὅτι αὐτὴν ἠθέλησα." Οὐχ ἁπλῶς αἰτεῖ γενέσθαι πο δηγὸν αὐτοῦ τὸν τῶν ὅλων Θεόν· ἀλλὰ δεικνὺς τῆς πορείας τὸν πόθον. λʹ. "Κλῖνον τὴν καρδίαν μου εἰς τὰ μαρτύριά σου, καὶ μὴ εἰς πλεονεξίαν." Ἐπὶ τὸ πρανὲς φέρε σθαι πέφυκε τῶν ὑδάτων ἡ φύσις· κἄν τινος ἐπιλά 80.1833 βηται διεξόδου, ἐκεῖσε πᾶσα χωρεῖ. Οὕτω τοῦ διαβό λου τὴν ἐπὶ τὴν ἁμαρτίαν ὁδὸν διανοίξαντος τῶν ἀνθρώπων ἔῤῥεψεν ἐπὶ τὸ χεῖρον ἡ φύσις. Σφόδρα τοίνυν ὁ Προφήτης ἁρμοδίως ἀντιβολεῖ ἐπὶ τὰ θεῖα μαρτύρια τὴν καρδίαν κλιθῆναι, καὶ τῆς ἐπὶ τὸ θά τερον τὴν πεῖραν διαφυγεῖν. λζʹ. "Ἀπόστρεψον τοὺς ὀφθαλμούς μου, τοῦ μὴ ἰδεῖν ματαιότητα." Καὶ μάταιόν ἐστι τὸ ἀκερδὲς, καὶ ἀνόνητον· τοιαῦτα δὲ τὰ δοκοῦντα τοῦ βίου τερ πνά. Οὕτως αὐτὰ καὶ ὁ σοφὸς Σολομῶν ὀνομάζει, "Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης." Καὶ διηγησάμενος ὅπως ᾠκοδόμησεν οἰκίας, καὶ ἐφύ τευσε παραδείσους, καὶ κατεσκεύασε κολυμβήθρας ὑδάτων, ἐπήγαγεν· "Καὶ ἰδοὺ πάντα ματαιότης, καὶ προαίρεσις πνεύματος." Ἱκετεύει τοίνυν ὁ Προ φήτης εἰς ἑτέραν θεωρίαν ῥέψαι τῆς διανοίας τὰ ὄμματα, καὶ τῇ τῶν παρόντων ματαιότητι μὴ θελ χθῆναι. "Ἐν τῇ ὁδῷ σου ζῆσόν με." Κατὰ τοὺς σοὺς δός μοι πολιτεύεσθαι νόμους. ληʹ. "Στῆσον τῷ δούλῳ σου τὸ λόγιόν σου, εἰς τὸν φόβον σου." Βέβαιον ἐν τοῖς σοῖς λόγοις ἀπόφηνόν με, ἀπεριτρέπτως φυλάττων τῷ φόβῳ σου· ἀντὶ τοῦ, Ἐπικείσθω μοι ὁ φόβος σου, δεδιττόμενος, καὶ μὴ ἐῶν ἐκτραπῆναι τῶν λογίων σου. λθʹ. "Περίελε τὸν ὀνειδισμόν μου ὃν ὑπώπτευσα, ὅτι τὰ κρίματά σου χρηστά." Ὁ δὲ Ἀκύλας, ἀντὶ τοῦ ὑπώπτευσα, ὑπεστάλην εἴρηκεν. Οὕτω δὴ καὶ ὁ Θεοδοτίων. Ὁ δὲ Σύμμαχος, ὃν εὐλαβοῦμαι· ὀνειδισμὸν δὲ ἐνταῦθα καλεῖ, τὸν ὑπὸ τῆς ἁμαρτίας γενόμενον. Τοῦτον γὰρ καὶ ὑπεστέλλετο, καὶ ἐδεδίει, καὶ ὕποπτον ἔζη ζωήν. ∆ιὰ τοῦτο οὐκ ἐπήγαγε συν ήθως, Ὅτι κρίματά σου ἐξεζήτησα, ἢ ἐφύλαξα· ἀλλ' "Ὅτι τὰ κρίματά σου χρηστά." Οὐ μόνον γὰρ τοῖς ἁμαρτάνουσιν ἀπειλεῖς τιμωρίαν, ἀλλὰ καὶ τοῖς με ταμελομένοις ὑπίσχνῃ σωτηρίαν. Κρίματα γὰρ κα λεῖ τὰς τοῦ Θεοῦ δικαίας ψήφους. μʹ. "Ἰδοὺ ἐπεθύμησα τὰς ἐντολάς σου, ἐν τῇ δι καιοσύνῃ σου ζῆσόν με." Γλιχομένῳ παράσχου τὴν ἐν δικαιοσύνῃ ζωήν. μαʹ. "Καὶ ἔλθοι ἐπ' ἐμὲ τὸ ἔλεός σου, Κύριε." Πάντες γὰρ ἐνδεεῖς τῆς θείας φιλανθρωπίας, καὶ ὁ αὐτὴν κατειληφὼς τὴν ἀκροτάτην τῆς ἀρετῆς κορυ φὴν, ταύτης δεῖται διηνεκῶς. "Τὸ σωτήριόν σου κατὰ τὸν λόγον σου. [μβʹ] Καὶ ἀποκριθήσομαι τοῖς ὀνειδίζουσί μοι λόγον." Ἣν ὑπέσχου, ∆έσποτα, σωτηρίαν ἐν τοῖς ἱεροῖς σου λό γοις παράσχου, ἵνα τοῖς ἐπιτωθάζουσί μοι σὺν παῤ ῥησίᾳ διαλεχθῶ. Ὁ γὰρ ἐν συμφοραῖς ὢν φέρει τὰ