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power. When the righteous also drink a cup of immortal life; which was promised to them when he said: Until I drink it new with you in the kingdom of heaven TO THE END, IN HYMNS, A PSALM OF ASAPH, AN ODE. 75. God is known in Judea, in Israel his name is great. The present psalm is also among those that send up a good end. And it is in harmony with the one before it, containing the words concerning the judgment of God. Which indeed he shows by saying next: From heaven you have made judgment heard, the earth was afraid and was silent when God arose for judgment to save all the meek of the earth. And in that one it was said to the transgressors: Do not lift up a horn, and do not raise your horn on high; but in the one at hand: The foolish in heart were troubled, he says; they slept their sleep, and all the men of wealth found nothing. These were the ones who were lifting up the horns. But the word teaches through the preceding a very deep doctrine, so that we might know who the true Israel is, and what is its country according to the true word, which is called Judea; and what is the true Jerusalem, and what kind of dwelling place of God. These things the prophetic Spirit manages with exceeding wisdom; both providing delight to those who listen in a more humble and more Jewish manner through the homonymy of the things signified, and at the same time teaching the contemplative instructions of divine doctrines. The Jew, therefore, being nothing more than flesh and blood, will hear the preceding things in a carnal and bodily way; and then he will be lifted up, puffed up in vain by the mind of his flesh, and not holding fast to the head, according to the holy Apostle. Therefore he will think that he himself is Israel, and that Judea is no other than the country of the Palestinians, and the place of God, the Jerusalem on earth; since the Hebrew text contains that his place was in Salem; 23.877 and the other interpreters also interpreted it in this way, having rendered it "in Salem". But the one who has been instructed in the divine doctrines, having been taught that not all who are from Israel are Israel, nor are all who are the seed of Abraham children; for it is not the children of the flesh who are the children of God, but the children of the promise are counted as seed; and having also heard the same Apostle saying, For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not in the letter; whose praise is not from men, but from God; and again: For we are the circumcision, who worship God in the spirit, and do not trust in the flesh; moreover, having attended to, See Israel according to the flesh, as there is another, not according to the flesh, but the true Israel according to the spirit; having been instructed in these things, he will understand the true Israel to be the one signified by the matter. For the name is translated as "the one who sees God"; therefore, he will declare that only the insightful and knowledgeable and scientific man is the true Israel; whom the text at hand shows, saying: In Israel his name is great. But the prophetic word reproves the Jew as not being worthy of the name of Israel, addressing them and saying: Woe to the sinful nation, a people full of sins; and, Hear the word of the Lord, rulers of Sodom; give ear to the law of God, people of Gomorrah. Therefore, just as he who says concerning the nations: For from the rising of the sun to its setting his name has been glorified among the nations, and in every place incense is offered to my name, and a pure offering; and again: For my name is great among the nations, he clearly shows that the nations are able

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δύναμιν. Ὅτε καὶ πίονται οἱ δίκαιοι ποτήριον ζωῆς ἀθανάτου· ὅπερ αὐτοῖς ἐπήγγελται εἰπών· Ἕως ἂν πίω αὐτὸ καινὸν μεθ' ὑμῶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ΕΙΣ ΤΟ ΤΕΛΟΣ, ΕΝ ΥΜΝΟΙΣ, ΨΑΛΜΟΣ ΤΩ ΑΣΑΦ, Ω∆Η. ΟΕʹ. Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. Τῶν ἐπ' ἀγαθὸν τέλος ἀναπεμπόντων καὶ ὁ παρὼν τυγχάνει ψαλμός. Συνᾴδει δὲ τῷ πρὸ αὐτοῦ, τοὺς περὶ τῆς κρίσεως τοῦ Θεοῦ λόγους περιέχων. Ὃ δὴ παρίστησι φάσκων ἑξῆς· Ἐκ τοῦ οὐρανοῦ ἠκόντισας κρίσιν, γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεὸν τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς. Καὶ ἐν ἐκείνῳ μὲν ἐλέγετο τοῖς παρανομοῦσι· Μὴ ὑψοῦτε κέρας, καὶ μὴ ἐπαίρετε εἰς ὕψος τὸ κέρας ὑμῶν· ἐν δὲ τῷ μετὰ χεῖρας· Ἐταράχθησαν, φησὶν, οἱ ἀσύνετοι τῇ καρδίᾳ· ὕπνωσαν ὕπνον αὐτῶν, καὶ οὐχ εὗρον οὐδὲν πάντες οἱ ἄνδρες τοῦ πλούτου. Οὗτοι δὲ ἦσαν οἱ τὰ κέρατα ὑψοῦντες. Παιδεύει δὲ διὰ τῶν προκειμένων ὁ λόγος δόγμα βαθύτατον, ὡς ἂν εἰδείημεν τίς ποτέ ἐστιν ὁ ἀληθινὸς Ἰσραὴλ, καὶ τίς ἡ τούτου κατὰ τὸν ἀληθῆ λόγον χώρα ἡ ὀνομαζομένη Ἰουδαία· τίς τε ἡ ἀληθινὴ Ἱερουσαλὴμ, καὶ ὁποῖον τὸ τοῦ Θεοῦ οἰκητήριον. Ταῦτα τὸ προφητικὸν Πνεῦμα μεθ' ὑπερβαλλούσης σοφίας οἰκονομεῖ· ὁμοῦ καὶ τοῖς ταπεινώτερον καὶ Ἰουδαϊκώτερον ἀκροωμένοις θυμηδίαν παρέχον διὰ τῆς ὁμωνυμίας τῶν δηλουμένων, ὁμοῦ καὶ τοὺς θεωρητικοὺς παιδεύματα διδάσκον θείων δογμάτων. Ὁ μὲν οὖν Ἰουδαῖος, πλέον οὐδὲν ἢ σὰρξ καὶ αἷμα τυγχάνων, σαρκίνως καὶ σωματικῶς ἀκούσεται τῶν προκειμένων· κἄπειτα ἐπαρθήσεται, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, καὶ οὐ κρατῶν τὴν κεφαλὴν κατὰ τὸν ἱερὸν Ἀπόστολον. ∆ιὸ ἑαυτὸν μὲν εἶναι τὸν Ἰσραὴλ οἰήσεται, καὶ τὴν Ἰουδαίαν οὐδ' ἑτέραν εἶναι τῆς Παλαιστίνων χώρας, καὶ τὸν τόπον τοῦ Θεοῦ, τὴν ἐπὶ γῆς Ἱερουσαλήμ· ἐπειδήπερ ἡ Ἑβραϊκὴ λέξις περιέχει ἐν Σαλὴμ γε 23.877 γονέναι τὸν τόπον αὐτοῦ· καὶ οἱ λοιποὶ δὲ ἑρμηνευταὶ τοῦτον ἡρμήνευσαν τὸν τρόπον, ἐν Σαλὴμ ἐκδεδωκότες. Ὁ δὲ τοῖς θείοις δόγμασι μεμαθητευμένος, παιδευθεὶς, ὅτι οὐ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραὴλ, οὐδὲ ὅσοι σπέρμα Ἀβραάμ εἰσι, πάντες τέκνα· οὐ γὰρ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· ἔτι τε ἐπακούσας τοῦ αὐτοῦ Ἀποστόλου λέγοντος, Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι· οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ τοῦ Θεοῦ· καὶ πάλιν· Ἡμεῖς γάρ ἐσμεν ἐν περιτομῇ οἱ ἐν πνεύματι Θεοῦ λατρεύοντες, καὶ οὐκ ἐν σαρκὶ πεποιθότες· ἔτι μὴν ἐπιστήσας τὸ, Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα, ὡς ἑτέρου ὄντος τοῦ μὴ κατὰ σάρκα, ἀλλὰ κατὰ πνεῦμα ἀληθινοῦ Ἰσραήλ· τούτοις μεμαθητευμένος, τὸν ἀληθινὸν Ἰσραὴλ ἐκδέξεται εἶναι τὸν ἐκ τοῦ πράγματος σημαινόμενον. Μεταλαμβάνεται γοῦν τοὔνομα εἰς τὸν ὁρῶντα τὸν Θεόν· τὸν διορατικὸν τοίνυν καὶ γνωστικὸν καὶ ἐπιστημονικὸν ἄνδρα μόνον εἶναι τὸν ἀληθινὸν Ἰσραὴλ ἀποφανεῖται· ὃν ἡ μετὰ χεῖρας παρίστησι λέξις φάσκουσα· Ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. Ἐλέγχει δὲ τὸν Ἰουδαῖον οὐκ ἄξιον ὄντα τῆς προσηγορίας τοῦ Ἰσραὴλ ὁ προφητικὸς λόγος ἀποτεινόμενος πρὸς αὐτοὺς καὶ λέγων· Οὐαὶ ἔθνος ἁμαρτωλὸν, λαὸς πλήρης ἁμαρτιῶν· καὶ, Ἀκούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· προσέχετε νόμον Θεοῦ, λαὸς Γομόῤῥας. Ὥσπερ οὖν ὁ φάσκων περὶ τῶν ἐθνῶν· ∆ιότι ἀπ' ἀνατολῶν ἡλίου μέχρι δυσμῶν δεδόξασται τὸ ὄνομα αὐτοῦ ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μου, καὶ θυσία καθαρά· καὶ πάλιν· ∆ιότι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσι, σαφῶς παρίστησι δύνασθαι τὰ ἔθνη εἶναι