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But also his power will cast down all men and all women together at once in a single moment, so that we may receive the vengeance with our own eyes. Therefore it has been said: Only with your eyes you will understand, and you will see the recompense of sinners. But we have received the truth of the word from the interpretation itself, observing from time to time the end of those who made war on the Church of God, who were immediately and not after a long time warred against by God. And all these things and what follows them will be referred to the man in Christ, and to everyone who is able to say: I can do all things through Christ Jesus who strengthens me. And this would be the choir of Christ, composed of holy and perfect martyrs of God, the one who strives unto blood for the sake of truth, and who takes up the prizes of victory in God against his adversaries. And what is said will be applied to the man of Christ; for this is what the following sequence of the words presented shows. For when the word says to a certain one, Because he shall deliver thee from the snare of the hunters, and from the turbulent word, and, He shall overshadow thee with his back, and under his wings thou shalt hope; and adding to the same the words, His truth shall compass thee with a shield; and, Thou shalt not be afraid for the terror by night; and, A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee; and adding to these, Only with thine eyes shalt thou behold, and see the reward of the wicked; 23.1149 having said all these things in the singular as to one person, it adds, saying, Because thou, O Lord, art my hope; thou hast made the Most High thy refuge. It shows most clearly that it was the Lord to whom all these things were said. For since there was no intervening change of person, the word connected all things under one thought as to one person; and it showed who this was, making it clear in what follows and saying: Because thou, O Lord, art my hope; thou hast made the Most High thy refuge. For since you, it says, O Lord, in whom I have hoped, have made the Most High, that is, the highest God and your own Father, your refuge, for this reason neither a thousand, nor ten thousand, nor snares of hunters, nor anything else of the things enumerated will approach you; and since you, O Lord, are the hope of me who says these things, Thou hast made the Most High thy refuge; for this reason also in the beginning I said concerning you, He who dwells in the help of the Most High, or, He who sits in the secret place of the Most High; since the Most High made you his counselor and co-enthroned in secret and hidden things, saying to you: Sit at my right hand, until I make your enemies your footstool. And since the Most High is understood in these things as the highest God of all; and the Lord as the Son of God, who made the Most High his refuge, it is fitting that Moses also, inspired by the same divine Spirit, taught in his great song, saying: When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God. And his people Jacob became the portion of the Lord, Israel the line of his inheritance. Through these words, then, Moses clearly called the unbegotten God the Most High, who distributes the nations on the earth to his angels; and the Lord he called the Son of God, who received Israel from the Father. Therefore, this same Lord was also said, through the preceding words, to dwell in the help of the Most High, and to have made the Most High, that is, his own Father, his refuge. Therefore it was said to him: Because thou, O Lord, art my hope, thou hast made the Most High thy refuge. But since Aquila and Symmachus have set forth the interpretation in a more Judaizing manner, being suspicious of the doctrine delivered to us concerning the Most High and concerning the Lord; and Aquila interpreted it, saying: Because you, Lord, are my hope, I have made your dwelling place most high; and Symmachus: For you, O God, are my security; you have made your dwelling most high; must be observed

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ἀλλὰ καὶ πάντας ἀθρόως ὁμοῦ καὶ πάσας ἡ αὐτοῦ δύναμις ἐν μιᾷ ῥοπῇ καθελεῖ, ὡς αὐτοῖς ὀφθαλμοῖς παραλαβεῖν ἡμᾶς τὴν ἐκδίκησιν. ∆ιὸ λέλεκται· Πλὴν τοῖς ὀφθαλμοῖς σου κατανοήσεις, καὶ ἀνταπόδοσιν ἁμαρτωλῶν ὄψει. Ἡμεῖς δὲ τοῦ λόγου τὴν ἀλήθειαν ἐξ αὐτῆς τῆς ἑρμηνείας παρειλήφαμεν, κατὰ καιροὺς τὰ τέλη συνορῶντες τῶν τὴν Ἐκκλησίαν τοῦ Θεοῦ πολεμησάντων, παραχρῆμά τε καὶ οὐκ εἰς μακρὸν ὑπὸ τοῦ Θεοῦ πολεμηθέντων. Πάντα δὲ ταῦτα καὶ τὰ τούτοις ἑξῆς ἐπιλεγόμενα ἐπὶ τὸν ἐν Χριστῷ ἄνθρωπον ἀνενεχθήσεται, καὶ ἐπὶ πάντα τὸν οἷόν τε λέγειν· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ. Οὗτος δ' ἂν εἴη ὁ Χριστοῦ χορὸς, ὁ ἐξ ἁγίων καὶ τελείων Θεοῦ μαρτύρων συνεστὼς, ὁ μέχρις αἵματος ἀγωνιζόμενος ὑπὲρ ἀληθείας, καὶ τὰ βραβεῖα τῆς ἐν Θεῷ νίκης κατὰ τῶν ἀντιπάλων αἰρόμενος. Καὶ ἐπὶ τὸν ἄνθρωπον δὲ τοῦ Χριστοῦ ἁρμοσθήσεται τὰ λεγόμενα· τοῦτο γοῦν παρίστησιν αὕτη ἡ τῶν ἐμφερομένων ἀκολουθία. Εἰπὼν γὰρ ὁ λόγος πρὸς ἕνα τινὰ, Ὅτι αὐτὸς ῥύσεται ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους, καὶ, Ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς· καὶ πρὸς τὸν αὐτὸν ἐπάγων τὸ, Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ· καὶ τὸ, Οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ· καὶ τὸ, Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς ἐκ δεξιῶν σου, πρὸς σὲ δὲ οὐκ ἐγγιεῖ· καὶ τούτοις προστιθεὶς τὸ, Πλὴν τοῖς ὀφθαλμοῖς σου κατανοήσεις, καὶ ἀνταπόδοσιν ἁμαρτωλῶν ὄψει· 23.1149 πάντα δὲ τὰ ἑνικῶς εἰπὼν ὡς πρὸς ἕνα τινὰ, ἐπισυνάπτει λέγων, Ὅτι σὺ, Κύριε, ἐλπίς μου, τὸν Ὕψιστον ἔθου καταφυγήν σου· σαφέστατα παρίσταται, ὅτι Κύριος ἦν πρὸς ὃν ταῦτα πάντα ἐλέγετο. Μηδεμιᾶς γὰρ διαμέσου ἐναλλαγῆς προσώπου γενομένης, συνῆψεν ὁ λόγος ὑπὸ μίαν διάνοιαν ὡς πρὸς ἕνα τὰ πάντα· παρέστησέ τε τίς ποτε ἦν οὗτος, διασαφῶν ἑξῆς καὶ λέγων· Ὅτι σὺ, Κύριε, ἐλπίς μου, τὸν Ὕψιστον ἔθου καταφυγήν σου. Ἐπειδὴ γὰρ σὺ, φησὶν, ὦ Κύριε, ἐφ' ὃν ἐγὼ ἤλπισα, τὸν Ὕψιστον, δηλαδὴ τὸν ἀνωτάτω Θεὸν, καὶ σαυτοῦ Πατέρα, καταφυγὴν ἔθου σεαυτοῦ, διὰ τοῦτο οὐ προσελεύσεταί σοι οὔτε χιλιὰς, οὔτε μυριὰς, οὔτε παγίδες θηρευτῶν, οὔτε τι ἕτερον τῶν κατηριθμημένων· καὶ ἐπειδήπερ σὺ, ὦ Κύριε, εἶ μου τοῦ ταῦτα λέγοντος ἐλπὶς, Τὸν Ὕψιστον ἔθου καταφυγήν σου· διὰ τοῦτο καὶ ἀρχόμενος ἔλεγον περὶ σοῦ, Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἢ, Ὁ καθήμενος ἐν ἀποκρύφῳ Ὑψίστου·ἐπειδήπερ ἐν ἀποῤῥήτοις καὶ ἀποκρύφοις σύνεδρόν σε καὶ σύνθρονον ὁ Ὕψιστος ἐποιήσατο, φήσας πρὸς σέ· Κάθου ἐκ τῶν δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ὑψίστου δὲ νοουμένου ἐν τούτοις τοῦ ἀνωτάτου Θεοῦ τῶν ὅλων· Κυρίου δὲ Υἱοῦ τοῦ Θεοῦ, ὃς τὸν Ὕψιστον ἔθετο καταφυγὴν αὐτοῦ, εἰκότως καὶ Μωϋσῆς τῷ αὐτῷ θείῳ Πνεύματι θεοφορούμενος ἐδίδασκεν ἐν μεγάλῃ ᾠδῇ λέγων· Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ. Καὶ ἐγενήθη μέρος Κυρίου λαὸς αὐτοῦ Ἰακὼβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. ∆ιὰ τούτων γοῦν καὶ ὁ Μωϋσῆς Ὕψιστον σαφῶς προσεῖπε τὸν ἀγέννητον Θεὸν, διανέμοντα τὰ ἐπὶ γῆς ἔθνη τοῖς ἑαυτοῦ ἀγγέλοις· Κύριον δὲ τὸν Υἱὸν τοῦ Θεοῦ, τὸν παρὰ τοῦ Πατρὸς τὸν Ἰσραὴλ ὑποδεδεγμένον. Αὐτὸς δ' οὖν οὗτος ὁ Κύριος καὶ διὰ τῶν προκειμένων ἐν βοηθείᾳ τοῦ Ὑψίστου κατοικεῖν ἐλέγετο, καταφυγήν τε ἑαυτοῦ τὸν Ὕψιστον τεθεῖσθαι, δηλαδὴ τὸν ἑαυτοῦ Πατέρα. ∆ιὸ λέλεκται πρὸς αὐτόν· Ὅτι σὺ, Κύριε, ἐλπίς μου, τὸν Ὕψιστον ἔθου καταφυγήν σου. Ἐπεὶ δὲ Ἰουδαϊκώτερον ὁ Ἀκύλας καὶὁ Σύμμαχος τὴν ἑρμηνείαν ἐκτεθείκασι, ὑφορώμενοι τὸ περὶ τοῦ Ὑψίστου καὶ περὶ τοῦ Κυρίου ἀποδεδομένον ἡμῖν δόγμα· καὶ ὁ μὲν Ἀκύλας ἡρμήνευσεν εἰπών· Ὅτι σὺ, Κύριε, ἐλπίς μου, ὕψιστον ἔθηκα κατοικητήριόν σου· ὁ δὲ Σύμμαχος· Σὺ γὰρ, Θεὲ, ἀφοβία μου, ὑψίστην ἔθου τὴν κατοίκησίν σου· τηρητέον