Letter to Marcellinus on the Interpretation of the Psalms
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Chapter 1
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Μᾶτα α΄. "Αγαμαί σε τῆς ἐν Χριστῷ προαιρέσεως, φίλε Μαρκελλῖνε. Καὶ γὰρ καὶ τὸν παρόντα πειρασμὸν, καίτοι πολλὰ παθὼν ἐν αὐτῷ, καλῶς φέρεις, καὶ τῆς ἀσκήσεως οὐχ ἀμελεῖς. Πυνθανόμενος γὰρ τοῦ κομίσαντος τὴν ἐπιστολὴν, πῶς ἄρα καὶ μετὰ τὴν νόσον διάγεις ἔμαθον πρὸς μὲν πᾶσαν τὴν θείαν Γραφὴν ἔχειν σε τὴν σχολὴν, πυκνότερον δὲ μάλιστα τῇ βίβλῳ τῶν ψαλμῶν ἐντυγχάνειν, καὶ φιλονεικεῖν τὸν ἐν ἑκάστῳ ψαλμῷ νοῦν ἐγκείμενον καταλαμβάνειν. Καὶ διὰ τοῦτο τοίνυν ἀποδέχομαί σε, πολὺν ἔχων εἰς αὐτὴν " τὴν βίβλον κἀγὼ πόθον, ὥσπερ καὶ εἰς πᾶσαν τὴν Γραφήν. Καὶ γὰρ οὕτως ἔχων, συνέτυχόν τινι φιλοπόνῳ γέροντι, καὶ βούλομαι καί σοι, ἅπερ ἐκεῖνος κατέχων τὸ Ψαλτήριον περὶ αὐτοῦ μοι διηγήσατο, γράψαι" ἔχει γάρ τινα χάριν καὶ πιθανότητα μετʼ εὐλόγου τοῦ διηγήματος. Ἔλεγε γὰρ οὕτως "
Mata a΄. "Agamai se tēs en Christǭ proaireseōs, phile Markelline. Kai gar kai ton paronta peirasmon, kaitoi polla pathōn en autǭ, kalōs phereis, kai tēs askēseōs ouch ameleis. Pynthanomenos gar tou komisantos tēn epistolēn, pōs ara kai meta tēn noson diageis emathon pros men pasan tēn theian Graphēn echein se tēn scholēn, pyknoteron de malista tę̄ biblǭ tōn psalmōn entynchanein, kai philoneikein ton en hekastǭ psalmǭ noun enkeimenon katalambanein. Kai dia touto toinyn apodechomai se, polyn echōn eis autēn " tēn biblon kagō pothon, hōsper kai eis pasan tēn Graphēn. Kai gar houtōs echōn, synetychon tini philoponǭ geronti, kai boulomai kai soi, haper ekeinos katechōn to Psaltērion peri autou moi diēgēsato, grapsai" echei gar tina charin kai pithanotēta metʼ eulogou tou diēgēmatos. Elege gar houtōs "
I admire your purpose in Christ, my dear Marcellinus. For you are bearing the present trial well, though you have suffered much in it, and you do not neglect your discipline. When I asked the man who brought your letter how you were spending your time after your illness, I learned that you give your leisure to the whole divine Scripture, but read the book of the Psalms most often, and strive to grasp the meaning contained in each psalm. For this I commend you, since I too have a great love for that book, as indeed for all Scripture. And being so disposed, I met a studious old man, and I want to write to you what he, holding the Psalter, told me about it; for his account has a certain charm and persuasiveness, together with sound reason. He spoke thus:
Chapter 2
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Πᾶσα μὲν, ὦ τέκνον, ἡ καθʼ ἡμᾶς Γραφὴ, παλαιά τε καὶ καινὴ, θεόπνευστός ἔστι καὶ ὠφέλιμος πρὸς διδασκαλίαν, ὡς γέγραπται " ἔχει δέ τινα πιθανὴν παρατήρησιν τοῖς προσέχουσιν ἡ τῶν Ψαλμῶν βίβλος. Ἑκάστη μὲν γὰρ βίβλος τὸ ἴδιον ἐπάγγελμα διακονεῖ καὶ ἀπαγγέλλει" οἷον ἡ Πεντάτευχος γένεσιν κόσμου καὶ τῶν πατριαρχῶν τὰς πράξεις, τὴν τε ἀπʼ Αἰγύπτου τοῦ Ἰσραὴλ ἔξοδον, καὶ τὴν τῆς νομοθεσίας διάταξιν ἡ Τρίτευχος τὴν κληροδοσίαν, καὶ τῶν κριτῶν τὰς πράξεις, καὶ γενεαλογίαν τοῦ Δαβίδ αἱ Βασιλεῖαι καὶ Παραλειπόμεναι βασιλέων πράξεις " καὶ ὁ μὲν "Ἔσδρας ἀπόλυσιν τῆς αἰχμαλωσίας καὶ ἐπάνοδον τοῦ λαοῦ, καὶ οἰκοδομὴν τοῦ ναοῦ καὶ τῆς πόλεως " ὃὲ Προφῆται προφητείας περὶ τῆς ἐπιδημίας τοῦ Σωτῆρος, ὑπομνήσεις τε περὶ τῶν ἐντολῶν, καὶ μέμψεις, κατὰ τῶν παραβαινόντων, καὶ προφητείας τοῖς ἔθνεσιν. Ἢ δέ γε βίβλος τῶν Ψαλμῶν, ὡς παράδεισος λιν μετʼ αὐτῶν Ψάλλουσα δείκνυσι.
Pasa men, ō teknon, hē kathʼ hēmas Graphē, palaia te kai kainē, theopneustos esti kai ōphelimos pros didaskalian, hōs gegraptai " echei de tina pithanēn paratērēsin tois prosechousin hē tōn Psalmōn biblos. Hekastē men gar biblos to idion epangelma diakonei kai apangellei" hoion hē Pentateuchos genesin kosmou kai tōn patriarchōn tas praxeis, tēn te apʼ Aigyptou tou Israēl exodon, kai tēn tēs nomothesias diataxin hē Triteuchos tēn klērodosian, kai tōn kritōn tas praxeis, kai genealogian tou Dabid hai Basileiai kai Paraleipomenai basileōn praxeis " kai ho men "Esdras apolysin tēs aichmalōsias kai epanodon tou laou, kai oikodomēn tou naou kai tēs poleōs " hoe Prophētai prophēteias peri tēs epidēmias tou Sōtēros, hypomnēseis te peri tōn entolōn, kai mempseis, kata tōn parabainontōn, kai prophēteias tois ethnesin. Ē de ge biblos tōn Psalmōn, hōs paradeisos lin metʼ autōn Psallousa deiknysi.
"All our Scripture, my son, old and new, is inspired by God and profitable for teaching, as it is written; but the book of Psalms holds a certain persuasive observation for those who attend to it. For each book ministers and announces its own message: thus the Pentateuch tells of the beginning of the world and the deeds of the patriarchs, the exodus of Israel from Egypt and the ordering of the law; the Triteuch tells of the allotment of the land, the deeds of the judges, and the genealogy of David; the books of Kingdoms and Chronicles tell the deeds of kings; Ezra tells of the release from captivity, the return of the people, and the building of the temple and of the city; the Prophets contain prophecies about the coming of the Saviour, reminders of the commandments, rebukes against transgressors, and prophecies for the nations. But the book of Psalms, like a garden, … shows, singing them together with them.
Chapter 3
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Τὰ μὲν γὰρ τῆς Γενέσεως ψάλλει ἐν τῷ ὀχτωδιηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα΄ καὶ ἐν τῷ χγ᾿ Τοῦ Κυρίου ἡ γῆ καὶ τὸ πιλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτήν. Τὰ δὲ τῆς Ἐξόδου καὶ τῶν ᾿Αριθμῶν καὶ τοῦ ψαλμῷ, καὶ ἐν τῷ ἑκατοστῷ τρισκαιδεχάτῳ ψαλμῷ, λέγων: Ἐν ἐξόδῳ Ἰσραὴ ἐξ Αἰγύπτου, οἴκου β Ἰακὼβ ἐκ λαοῦ βαρβάρου, ἐγενήθη Ἰουδαία ἁγίαΑ σμα αὑτοῦ, Ἰσραὴ.1 εἰς ἐξουσίαν αὐτοῦ. Ψάλλει ὃὲ καὶ ταῦτα ἐν τῷ ἑκατοστῷ τετάρτῳ: Μωῦδσὴν τὸν δοῦλον αὐτοῦ, 'Δωρὼν, ὃν ἐξελέξατο αὑτόν" ἔθετο ἐν αὐτοῖς τοὺς «1όγους των σημείων αὑτοῦ καὶ τῶν τεράτων αὑτοῦ ἐν γῇ Χάμ. Ἐξαπσχότος, καὶ ἐσκότασε, καὶ τοὺς λόγους αὐτοῦ. Μετέστρεψε τὰ ὕδατα αὐτῶν εἰς αἷμα, καὶ ἀπέκτεινε τοὺς ἰχθύας αὐτῶν. Ἐξὴηρ“εν ἡ γῆ αὐτῶν βατράχους ἐν τοῖς ταμείοις τῶν βασιλέων αὐτῶν, Εἶπε, καὶ ἦ1θε κυνόμυια καὶ σκνῖφες ἐν πᾶσι τοῖς ὁρίοις αὐτῶν. Καὶ ὅλως ὅλον τε τὸν ψαλμὸν τοῦτόν τε καὶ ἑκατὸν πέμπτον περὶ τῶν αὐτῶν ἔστιν εὑρεῖν γεγραμμένον. Καὶ τὰ μὲν ἱερατείας καὶ τῆς σκηνῆς ἀναφωνεῖ ἐν ἐξοδίῳ σκηνῆς ἐν τῷ χηʼ Ψαλμῷ Ἐνέγκατε τῷ Κυρίῳ, υἱοὶ Θεοῦ, ἐνέγκατε τῷ Κυρίῳ υἱοὺς κριῶν, ἐνέγκατε τῷ Κυρίῳ δόξαν καὶ τιμήν.
Ta men gar tēs Geneseōs psallei en tǭ ochtōdiēgountai doxan Theou, poiēsin de cheirōn autou anangellei to stereōma΄ kai en tǭ chg᾿ Tou Kyriou hē gē kai to pilērōma autēs, hē oikoumenē kai pantes hoi katoikountes en autę̄ autos epi thalassōn ethemeliōsen autēn. Ta de tēs Exodou kai tōn ᾿Arithmōn kai tou psalmǭ, kai en tǭ hekatostǭ triskaidechatǭ psalmǭ, legōn: En exodǭ Israē ex Aigyptou, oikou b Iakōb ek laou barbarou, egenēthē Ioudaia hagiaA sma hautou, Israē.1 eis exousian autou. Psallei hoe kai tauta en tǭ hekatostǭ tetartǭ: Mōydsēn ton doulon autou, 'Dōrōn, hon exelexato hauton" etheto en autois tous «1ogous tōn sēmeiōn hautou kai tōn teratōn hautou en gę̄ Cham. Exapschotos, kai eskotase, kai tous logous autou. Metestrepse ta hydata autōn eis haima, kai apekteine tous ichthyas autōn. Exēēr“en hē gē autōn batrachous en tois tameiois tōn basileōn autōn, Eipe, kai ē1the kynomuia kai skniphes en pasi tois horiois autōn. Kai holōs holon te ton psalmon touton te kai hekaton pempton peri tōn autōn estin heurein gegrammenon. Kai ta men hierateias kai tēs skēnēs anaphōnei en exodiǭ skēnēs en tǭ chēʼ Psalmǭ Enenkate tǭ Kyriǭ, huioi Theou, enenkate tǭ Kyriǭ huious kriōn, enenkate tǭ Kyriǭ doxan kai timēn.
For it sings of the things of Genesis in the eighteenth: "The heavens declare the glory of God, and the firmament proclaims the work of his hands"; and in the twenty-third: "The earth is the Lord's and its fullness, the world and all who dwell in it; he himself founded it upon the seas." The things of Exodus and Numbers and … psalm, and in the hundred and thirteenth psalm, saying: "When Israel went out of Egypt, the house of Jacob from a barbarous people, Judea became his sanctuary, Israel his dominion." It also sings these things in the hundred and fourth: "He sent Moses his servant, Aaron whom he chose; he set among them the words of his signs and of his wonders in the land of Ham. He sent darkness, and it grew dark, and … his words. He turned their waters into blood and killed their fish. Their land swarmed with frogs in the chambers of their kings. He spoke, and the dog-fly came, and gnats in all their borders." And in general one can find this whole psalm, and the hundred and fifth, written about the same things. And the things of the priesthood and of the tabernacle it proclaims in the twenty-eighth psalm, "at the going out of the tabernacle": "Bring to the Lord, you sons of God, bring to the Lord young rams; bring to the Lord glory and honour."
Chapter 4
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Τὰ δὲ τοῦ Ναυῆ καὶ τῶν Κριτῶν ἐμφαίνει πως γοΓῸ δεδι Νάγς ἐν τῷ ἑκατοστῷ ἕκτῳ, λέγων Καὶ συνεστήσαντο πόλεις κατοικεσίας, καὶ ἔσπειραν ἀγροὺς, καὶ ἐφύτευσαν ἀμπειῶνας. Ἐπὶ γὰρ τοῦ Ναυῇ διαδέδοται αὐτοῖς ἣ γῆ τῆς ἐπαγγελίας. Λέγων δὲ ἐν τῷ αὐὖΨψαλμῷ συνεχῶς " Καὶ ἐκέκραξαν πρὸς Κύριον θ.λἰβεσθαι αὐτοὺς, καὶ ἐκ τῶν ἀναγκῶν αὖτῶν ἔσωσεν αὐτούς " σημαίνει τῶν Κι ρ'τῶν τὴν βίὕλονʼ τότε γὰρ χραζόντων αὐτῶν ἤγειρε κατὰ τὸν καιρὸν κριτὰς, καὶ ἔσωζε τὸν λαὸν ἀπὸ τῶν θλιδόντων αὐτούς. Καὶ τὰ τῶν Βασιλειῶν ψάλλει πως ἐν τῷ ἐνλέγων " Οὗτοι ἐν ἅρμασικαὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν μεγαλυνθησόμεθα. Αὐτοὶ συνεποδίσθησαν καὶ ἕπεσαν, ἡμεῖς δὲ ἀνέστημεν καὶ ἀγωρθώθημεν. Κύριε, σῶσον τὸν βασιλέα, καὶ ἐπάκουσον ἡμῶν ὦ τόσεπι, εἰ ἐχαμάϊ πος ἵπ ἀΐε φια ἱπυοσαυέξγίπιις ἐν ἡ ἂν ἡμέρᾳ ἐπικαζλεσώμεθά σδ. Τὰ δὲ τοῦ "Ἔσδρα πέμπτῳ τῶν ἀναδαθμῶν ἄδει" Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιὼν, ὡσεὶ παραχεχιϊημέγνοι" καὶ πάλιν ἐν τῷ ὁχατονειχοστῷ πρώτῳ Εὐφράνγθην ἐλὶ τοῖς εἰρηπκόσι μοι" Εὶς οἶκον Κυρίου πορευσώμεθα. Ἑστῶτας ἦσαν οἱ πόδες ἡμῶν ἐν ταῖς αὐλαῖς σου, Ἱεἧξ ἡ μετοχὴ αὐτῆς ἐπὶ τὸ αὐτό" ἐχδῖ γὰρ ἀνέθησαν αἱ φυ.λαὶ Κυρίου, μαρτύριον τῷ
Ta de tou Nauē kai tōn Kritōn emphainei pōs goGO dedi Nags en tǭ hekatostǭ hektǭ, legōn Kai synestēsanto poleis katoikesias, kai espeiran agrous, kai ephyteusan ampeiōnas. Epi gar tou Nauę̄ diadedotai autois hē gē tēs epangelias. Legōn de en tǭ auyPspsalmǭ synechōs " Kai ekekraxan pros Kyrion th.libesthai autous, kai ek tōn anankōn autōn esōsen autous " sēmainei tōn Ki r'tōn tēn biylonʼ tote gar chrazontōn autōn ēgeire kata ton kairon kritas, kai esōze ton laon apo tōn thlidontōn autous. Kai ta tōn Basileiōn psallei pōs en tǭ enlegōn " Houtoi en harmasikai houtoi en hippois, hēmeis de en onomati Kyriou Theou hēmōn megalynthēsometha. Autoi synepodisthēsan kai hepesan, hēmeis de anestēmen kai agōrthōthēmen. Kyrie, sōson ton basilea, kai epakouson hēmōn ō tosepi, ei echamaï pos hip aïe phia hipyosauexgipiis en hē an hēmerą epikazlesōmetha sd. Ta de tou "Esdra pemptǭ tōn anadathmōn adei" En tǭ epistrepsai Kyrion tēn aichmalōsian Siōn, hōsei parachechiïēmegnoi" kai palin en tǭ hochatoneichostǭ prōtǭ Euphrangthēn eli tois eirēpkosi moi" Eis oikon Kyriou poreusōmetha. Hestōtas ēsan hoi podes hēmōn en tais aulais sou, Hieēx hē metochē autēs epi to auto" echdi gar anethēsan hai phy.lai Kyriou, martyrion tǭ
The things of Joshua son of Nun and of the Judges it shows somewhat in the hundred and sixth, saying: "And they founded cities to dwell in, and sowed fields, and planted vineyards"; for under Joshua the land of promise was given to them. And when it says repeatedly in the same psalm, "And they cried to the Lord in their affliction, and he saved them out of their distresses," it signifies the book of Judges; for then, when they cried out, he raised up judges in their time and saved the people from those who afflicted them. And it sings somewhat of the things of the Kingdoms in the nineteenth, saying: "Some in chariots and some in horses, but we will be magnified in the name of the Lord our God. They were bound and fell, but we have risen and been set upright. Lord, save the king, and hear us … on whatever day we call upon you." The things of Ezra it sings in the fifth of the Songs of Ascent: "When the Lord turned the captivity of Zion, we became as those comforted"; and again in the hundred and twenty-first: "I was glad at those who said to me: Let us go to the house of the Lord. Our feet were standing in your courts, (Jerusalem;) Jerusalem, whose sharing is together; for there the tribes went up, the tribes of the Lord, a testimony for …"
Chapter 5
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Τά τε τῶν Προφητῶν σχεδὸν ἐν ἑκάστῳ σημαίγει. Περὶ τῆς τοῦ Σωτῆρος ἐπιδημίας, καὶ ὅτι μὲν Θεὸς ὧν ἐπιδημήσει, οὕτως φησὶν ἐν μὲν τῷ τεσσαρακοστῷ ἐννάτῳ ψαλμῷ Ὁ Κύριος ἐμφανῶς ἥξει, ὦ Θεὸς ἡμῶν, καὶ οὐ κου Κυρίου" Θεὸς Κύριος, καὶ ἐπέφαγεν ἡμῖν. Ὅτι δὲ οὗτός ἐστιν ὁ τοῦ Πατρὸς Λόγος, οὕτως ἐν τῷ ἑκατοστῷ ἔκτῳ ψάλλει " ᾿Απέστειλε τὸν Λόγον αὖτοῦ, καὶ ἰάσατο αὐτοὺς, καὶ ἐῤῥύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν. Ὁ γὰρ ἐρχόμενος Θεὸς αὐτός ἐστι καὶ Λόγος ἀποστελλόμενος. Τοῦτον δὲ τὸν Λόγον εἰδὼς ὄντα τὸν Υἱὸν τοῦ Θεοῦ, ἄδει φωνὴν τοῦ Πατρὸς Ἷ ἐν τῷ τεσσαρακοστῷ τετάρτῳ ψαλμῷ Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν " καὶ πάλιν ἐν τῷ ἐχαϑαρὶ οι ἰΔη} ᾿ρ5ʼ05 ἢ μην βοί οὶ ἰφί ὰΓ ᾿ρϑυι 6586, τοστῷ ἐννάτῳ' Ἐκχ γαστρὸς πρὸ Ἑωσφόρου ἐξεγέγγησά σε. Τί γὰρ ἂν ἄλλο τις εἴποι γέννημα τοῦ Πάτρος ἣ τὸν Λόγον καὶ τὴν Σοφίαν αὐτοῦ ; Τοῦτον εἰδυῖα ὄντα, ᾧ εἶπεν ὁ στερέωμα, καὶ τὰ πάγτα, καὶ αὕτη ἡ βίβλος περιέχει λέγουσα Τῷ Λόγῳ Κυρίου οἱ οὐρανοὲ ἐστερεὠωθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα
Ta te tōn Prophētōn schedon en hekastǭ sēmaigei. Peri tēs tou Sōtēros epidēmias, kai hoti men Theos hōn epidēmēsei, houtōs phēsin en men tǭ tessarakostǭ ennatǭ psalmǭ Ho Kyrios emphanōs hēxei, ō Theos hēmōn, kai ou kou Kyriou" Theos Kyrios, kai epephagen hēmin. Hoti de houtos estin ho tou Patros Logos, houtōs en tǭ hekatostǭ ektǭ psallei " ᾿Apesteile ton Logon autou, kai iasato autous, kai errhysato autous ek tōn diaphthorōn autōn. Ho gar erchomenos Theos autos esti kai Logos apostellomenos. Touton de ton Logon eidōs onta ton Huion tou Theou, adei phōnēn tou Patros Hi en tǭ tessarakostǭ tetartǭ psalmǭ Exēreuxato hē kardia mou Logon agathon " kai palin en tǭ echaϑari oi iDē} ᾿r5ʼ05 ē mēn boi oi iphi aG ᾿rϑui 6586, tostǭ ennatǭ' Ekch gastros pro Heōsphorou exegengēsa se. Ti gar an allo tis eipoi gennēma tou Patros hē ton Logon kai tēn Sophian autou ? Touton eiduia onta, hǭ eipen ho stereōma, kai ta pagta, kai hautē hē biblos periechei legousa Tǭ Logǭ Kyriou hoi ouranoe estereōōthēsan, kai tǭ pneumati tou stomatos autou pasa
And it signifies the things of the Prophets in almost every psalm. Concerning the coming of the Saviour, and that, being God, he will come, it says thus in the forty-ninth psalm: "God will come openly, our God, and will not keep silence"; [and in the hundred and seventeenth: "Blessed is he who comes in the name of the Lord; we have blessed you from the house] of the Lord; God is the Lord, and he has shone upon us." And that he is the Word of the Father it sings thus in the hundred and sixth: "He sent his Word and healed them, and rescued them from their corruptions." For the God who comes is himself also the Word who is sent. Knowing that this Word is the Son of God, it sings the voice of the Father in the forty-fourth psalm: "My heart has poured forth a good Word"; and again in the hundred and ninth: "From the womb before the morning star I begot you." For what else would anyone call the offspring of the Father but his Word and Wisdom? Knowing that it was he to whom [the Father] said, ["Let there be light," and "Let there be a] firmament," and all things, this book too contains it, saying: "By the Word of the Lord the heavens were made firm, and by the Spirit of his mouth all their power."
Chapter 6
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". Καὶ Χριστὸν ὃὲ αὑτὸν ἐρχόμενον οὐχ ἢγνόησεν " ἀλλὰ καὶ μάλιστα περὶ τούτον λέγει ἐν τῷ τεσσαρακοστῷ τετάρτῳ ψαλμῷ " 'Ο θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶγος " ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιιείας σου. ᾿Ηγάπησας διχαιοσύΨΉΥ, καὶ ἐμίσησας ἀδικίαν " διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς ῃ μετόχους σον. Καὶ ἵνα μὴ κατὰ φαντασίαν τις ἔρχεσθαι αὐτὸν (εἶναι) νομίσῃ, σημαίνει αὐτὸν ἄνθρωπὸν γενησόμενον, καὶ τοῦτον εἶναι διʼ οὗ τὰ πάντα γέγονε, λέγων ἐν τῷ ὀγδοηκοστῷ ἔκτῳ ᾿ Μήτηρ Σιὼν τῇ, καὶ αὑτὸς ἐθεμελίωσεν αὐτὴν ὁ Ὕψιστος. Τοῦτο γὰρ ἴσον ἐστὶ τῷ εἰπεῖν: Καὶ Θεὸς ἦν ὁ ΛόγῸς " πάγτα διʼ αὐτοῦ ἐγέγετο, καὶ ὁ Λόγος σὰρξ ἐγένετο. Διὰ τοῦτο καὶ τὸ, ἐκ Παρθένου, γινώσκων Ϊ οὐκ ἐσιώπησεν, ἀλλʼ εὐθὺς ἔμφασίν τινα δίδωσιν ἐν τῷ τεσσαρακοστῷ τετάρτῳ ψαλμῷ, λέγων Ακουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου, ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου. Τοῦτο γὰρ πάλιν ὅμοιόν ἐστι τοῦ λεγομένου παρὰ τοῦ Γαθριήλʼ Χαῖρε, κεχαριτωμέγῃ, ὁ Κύριος μετὰ σοῦ. εἰκότως θυγατέρα προσφωνεῖ ταύτην. Καὶ γὰρ εἰρηκὼς αὐτὸν Χριστὸν, εὐθὺς καὶ τὴν ἀνθρωπίνην γένεσιν ἐκ τῆς Παρθένου ἐδήλωσε, λέγων " "Ακχουσον, θύγατερ. Ἰδὲ ὁ μὲν Γαβριὴλ ἐξ ὀνόματος καλεῖ Μαρίαν, ξένος ὧν αὐτῆς κατὰ τὴν γένεσιν" ὁ δὲ Δαβὶδ ἐκ τοῦ σπέρματος αὑτοῦ τυγχάνουσαν αὐτὴν
". Kai Christon hoe hauton erchomenon ouch ēgnoēsen " alla kai malista peri touton legei en tǭ tessarakostǭ tetartǭ psalmǭ " 'O thronos sou, ho Theos, eis ton aiōna tou aiōgos " rhabdos euthytētos hē rhabdos tēs basiieias sou. ᾿Ēgapēsas dichaiosyPsĒU, kai emisēsas adikian " dia touto echrise se ho Theos ho Theos sou elaion agalliaseōs para tous ę̄ metochous son. Kai hina mē kata phantasian tis erchesthai auton (einai) nomisę̄, sēmainei auton anthrōpon genēsomenon, kai touton einai diʼ hou ta panta gegone, legōn en tǭ ogdoēkostǭ ektǭ ᾿ Mētēr Siōn tę̄, kai hautos ethemeliōsen autēn ho Hypsistos. Touto gar ison esti tǭ eipein: Kai Theos ēn ho LogOs " pagta diʼ autou egegeto, kai ho Logos sarx egeneto. Dia touto kai to, ek Parthenou, ginōskōn Ï ouk esiōpēsen, allʼ euthys emphasin tina didōsin en tǭ tessarakostǭ tetartǭ psalmǭ, legōn Akouson, thygater, kai ide, kai klinon to ous sou, kai epilathou tou laou sou kai tou oikou tou patros sou, hoti epethymēsen ho basileus tou kallous sou. Touto gar palin homoion esti tou legomenou para tou Gathriēlʼ Chaire, kecharitōmegę̄, ho Kyrios meta sou. eikotōs thygatera prosphōnei tautēn. Kai gar eirēkōs auton Christon, euthys kai tēn anthrōpinēn genesin ek tēs Parthenou edēlōse, legōn " "Akchouson, thygater. Ide ho men Gabriēl ex onomatos kalei Marian, xenos hōn autēs kata tēn genesin" ho de Dabid ek tou spermatos hautou tynchanousan autēn
And it was not ignorant that Christ himself would come; indeed it speaks of him especially in the forty-fourth psalm: "Your throne, O God, is for ever and ever; a sceptre of uprightness is the sceptre of your kingdom. You loved righteousness and hated iniquity; therefore God, your God, anointed you with the oil of gladness above your fellows." And lest anyone think that he came only in appearance, it signifies that he would become man, and that he is the one through whom all things came to be, saying in the eighty-sixth: "Mother Zion, a man will say, and a man was born in her, and the Most High himself founded her." For this is the same as saying: "And the Word was God; all things came into being through him; and the Word became flesh." Therefore, knowing also the birth from a virgin, it did not keep silence, but at once gives some indication of it in the forty-fourth psalm, saying: "Hear, daughter, and see, and incline your ear, and forget your people and your father's house, for the king has desired your beauty." For this again is like what was said by Gabriel: "Hail, favoured one, the Lord is with you." … Fittingly it addresses her as daughter. For having called him Christ, it at once declared also his human birth from the Virgin, saying, "Hear, daughter." And Gabriel calls Mary by name, being a stranger to her by birth; but David [calls her daughter], since she was of his seed …
Chapter 7
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δὲ αὐτὸν εἰρηκυῖα γενησόμενον, ἀκολούθως καὶ παθητὸν αὐτὸν σαρκὶ σημαίνει. Τὴν τε ἐπιβουλὴν παρὰ τῶν Ἰουδαίων ὁρῶσα γινομένην, ψάλλει ἐν μὲν τῷ δευτέρῳ ψαλμῷ Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συγήχθησαν ἐπὶ τὸ αὑτὸ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ ἐν δὲ τῷ εἰκοστῷ καὶ πρώτῳ τὴν ποιότητα τοῦ θανάτου ἐκ προσώπου τοῦ Σωτῆρός φησινʼ Εἰὶς χοῦν θαγάτου , συναγωγὴ πογηρευομέγνων περιέσχον με. Ὥρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. Αὐτοὶ δὲ κατενόησαν, καὶ ἐπεῖδόν με᾿ ὃ διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔδαιλον κιϊῆρον. Τὸ δὲ τὰς χεῖρας καὶ τοὺς πόδας ὀρύττεσθαι, τί ἕτερον ἣ σταυρὸν λέγων σημαίνει; Πάντα ταῦτα διδάσκουσα προστίθησιν, ὅτ μὴ διʼ ἑαυτὸν, διʼ ἡμᾶς δὲ ταῦτα πάσχει ὁ Κύριος. Κα φησιν ἐκ προσώπου πάλιν αὐτοῦ ἐν μὲν τῷ πζ΄ Ἐπ᾿ ἐμὲ ἐπεστηρίχθη ὁ θυμός σου " ἐν δὲ τῷ ἑξηκοστῷ, ὀγδόῳ “ΑἋ οὐχ ἥρπασα, τότε ἀπέτίνγγυον. Οὐ γὰρ ἀπέθντσχεν, ἀλλʼ ὑπὲρ ἡμῶν ἔπασχε, υεϑαπι. Νοὸπ καὶ τὸν καθʼ ἡμῶν θυμὸν διὰ τὴν παράβασιν ἐφʼ ἑαυτὸν ἐθάσταξε, λέγοντα διὰ τοῦ Ἡσαΐου ᾿ Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔι1αδε" καὶ λεγόντων μὲν ἡμῶν ἐν τῷ ἑκατοστῷ τριακοστῷ ἑβδόμῳ ψαλμῷ Κύριος ἀγτὠποδώσει ὑπὲρ ἐμοῦ" λέγοντος δὲ καὶ τοῦ Πνεύματος ἐν ἑδδομηχοστῷ πρώτῳ Καὶ σώσει τοὺς υἱοὺς τῶν πεγήτων, καὶ ταπειγώσει συκοφάντην, ὅτι ἐῤῥύσατο. πτωχὸν ἐκ χειρὸς δυνάστου, καὶ πένητα, ᾧ οὐχ ὑπῆρχε βοηθός.
de auton eirēkuia genēsomenon, akolouthōs kai pathēton auton sarki sēmainei. Tēn te epiboulēn para tōn Ioudaiōn horōsa ginomenēn, psallei en men tǭ deuterǭ psalmǭ Hina ti ephryaxan ethnē, kai laoi emeletēsan kena? Parestēsan hoi basileis tēs gēs, kai hoi archontes sygēchthēsan epi to hauto kata tou Kyriou kai kata tou Christou autou en de tǭ eikostǭ kai prōtǭ tēn poiotēta tou thanatou ek prosōpou tou Sōtēros phēsinʼ Eiis choun thagatou , synagōgē pogēreuomegnōn perieschon me. Hōryxan cheiras mou kai podas mou, exērithmēsan panta ta osta mou. Autoi de katenoēsan, kai epeidon me᾿ ho diemerisanto ta himatia mou heautois, kai epi ton himatismon mou edailon kiïēron. To de tas cheiras kai tous podas oryttesthai, ti heteron hē stauron legōn sēmainei? Panta tauta didaskousa prostithēsin, hot mē diʼ heauton, diʼ hēmas de tauta paschei ho Kyrios. Ka phēsin ek prosōpou palin autou en men tǭ pz΄ Ep᾿ eme epestērichthē ho thymos sou " en de tǭ hexēkostǭ, ogdoǭ “HaA ouch hērpasa, tote apetinngyon. Ou gar apethntschen, allʼ hyper hēmōn epasche, yeϑapi. Noop kai ton kathʼ hēmōn thymon dia tēn parabasin ephʼ heauton ethastaxe, legonta dia tou Hēsaïou ᾿ Autos tas astheneias hēmōn ei1ade" kai legontōn men hēmōn en tǭ hekatostǭ triakostǭ hebdomǭ psalmǭ Kyrios agtōpodōsei hyper emou" legontos de kai tou Pneumatos en heddomēchostǭ prōtǭ Kai sōsei tous huious tōn pegētōn, kai tapeigōsei sykophantēn, hoti errhysato. ptōchon ek cheiros dynastou, kai penēta, hǭ ouch hypērche boēthos.
[Having said that] he would become [man], it consequently signifies also that he would be capable of suffering in the flesh. And seeing the plot being made by the Jews, it sings in the second psalm: "Why did the nations rage, and the peoples meditate vain things? The kings of the earth stood up, and the rulers gathered together against the Lord and against his Christ." And in the twenty-first it tells the manner of his death in the person of the Saviour: "[You have brought me down] into the dust of death; [for many dogs surrounded me,] a gathering of evildoers encircled me. They dug my hands and my feet; they numbered all my bones. They looked and stared at me; they divided my garments among themselves, and for my clothing they cast lots." The digging of the hands and feet—what else does it signify but the cross? Teaching all these things, it adds that the Lord suffers them not for his own sake but for ours. And it says again in his person, in the eighty-seventh: "Your wrath lay heavily upon me"; and in the sixty-eighth: "Then I repaid what I did not take." For he did not die [as one liable to death], but suffered for us, and bore upon himself the wrath against us for our transgression, as he says through Isaiah: "He himself took our infirmities"; and as we say in the hundred and thirty-seventh psalm: "The Lord will repay on my behalf"; and as the Spirit says in the seventy-first: "And he will save the sons of the poor and humble the slanderer, for he rescued the poor from the hand of the powerful, and the needy who had no helper."
Chapter 8
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ἡἢ΄. Διὰ τοῦτο καὶ τὴν εἰς οὐρανοὺς σωματικὴν αὖτοῦ ἄνοδον προμηνύει, καὶ λέγει ἐν μὲν εἰκοστῷ καὶ τρίτω " ΓΑρᾶτε πύινας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύιιαι αἰώνιοι, καὶ σιλεὺς τῆς δόξης " ἐν δὲ τῷ τεσσαρακοστῷ “ ἔδη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σαϊλπιγηὉς. Τὴν μὲν χάθισιν ἀναγγέλλει, καί φησιν ἐν μὲν τῷ ἑκατοστῷ ἐννάτῳΕἶπεν ὁ Κύῤιος τῷ Κυρίῳ μου" Κάθου ἐκ δεξιῶν μου, ἕως ἃν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου" ἕν δὲ τῷ ἐννάτῳ καὶ τὴν γενομένην ἀπώλειαν τοῦ διαβόλου βοᾷ " ᾿χάθισας ἐπὶ θρόγου, ὁ κρίνων δικαιοσύνην" ἐπετίμησας ἔθγεσι, καὶ ἀπώλετο ὁ ἀσεβής. Καὶ γὰρ ὅτι τὴν κρίσιν πᾶσαν ἔλαθε παρὰ τοῦ Πατρὸς, οὐχ ἔκρυψεν, ἀλλὰ καὶ κριτὴν πάντων αὐτὸν ἐρχόμενον προμηνύει ἐν μὲν οαʼ" Ὃ Θεὸς, τὸ κρῖμά σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, κρίγειν τὸν λαόν σου ἐν δικαιοσύνῃ, καὶ τοὺς πτωχούς σου ἐν κρίσει" ν δὲ τῷ μθ' φησί" Προσχα.ϊέσεται τὸν οὐρανὸν ἄνω καὶ τὴν γὴν, τοῦ διαχρῖγαι τὸν ἰαὸν αὑτοῦ. Καὶ ἀναγγελοῦσιν οἱ οὐραγοὶ τὴν δικαιοσύνην αὖτοῦ" ὅτε ὁ Θεὸς κριτής ἐστι" καὶ ἐν τῷ πα'" Ὃ Θεὸς ἔστη ὃν συναγωγῇ θεῶν" ἐν μέσῳ δὲ θεοὺς διαχριγεῖ. Καὶ μὴν καὶ τὴν χλῇτιν τῶν ἐθνῶν ἔστιν ἀπ᾿ αὑτῆς μαθεῖν ἐπὶ πολλῶν μὲν, μάλιστα δὲ ἀπὸ τοῦ μς'΄ " Πάντα τὰ ἔθνη, κροτήσατε χεῖρας, δὲ τῷ οα΄ Ἐγώπιον αὑτοῦ προπεσοῦνται πες, καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν «εἰξουσι" βασι.εῖς Θαρσεῖς καὶ αἱ νῆσοι δῶρα προσοίσουσι" πιεῖ, ἀἄοπθο μοναὶ ἱπὶηιϊσοβ δου θεοί μι} μοαά γιὲ μια ϊσας βασιλεῖς ᾿Αράδων καὶ Σαβὰ δῶρα προσάξουσι" καὶ προσχυγήσουσιν αὐτῷ πάντες οἱ βασιϊεῖς τῆς γῆς, πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ. Ταῦτα μὲν ἐν τοῖς Ψαλμοῖς ἄδεται, ἐν δὲ ἐκάστῃ τῶν ἄλλων.
hēē΄. Dia touto kai tēn eis ouranous sōmatikēn autou anodon promēnyei, kai legei en men eikostǭ kai tritō " GArate puinas, hoi archontes, hymōn, kai eparthēte, puiiai aiōnioi, kai sileus tēs doxēs " en de tǭ tessarakostǭ “ edē ho Theos en alalagmǭ, Kyrios en phōnę̄ saïlpigēOs. Tēn men chathisin anangellei, kai phēsin en men tǭ hekatostǭ ennatǭEipen ho Kyrios tǭ Kyriǭ mou" Kathou ek dexiōn mou, heōs han thō tous echthrous sou hypopodion tōn podōn sou" hen de tǭ ennatǭ kai tēn genomenēn apōleian tou diabolou boą " ᾿chathisas epi throgou, ho krinōn dikaiosynēn" epetimēsas ethgesi, kai apōleto ho asebēs. Kai gar hoti tēn krisin pasan elathe para tou Patros, ouch ekrypsen, alla kai kritēn pantōn auton erchomenon promēnyei en men oaʼ" Ho Theos, to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs, krigein ton laon sou en dikaiosynę̄, kai tous ptōchous sou en krisei" n de tǭ mth' phēsi" Proscha.ïesetai ton ouranon anō kai tēn gēn, tou diachrigai ton iaon hautou. Kai anangelousin hoi ouragoi tēn dikaiosynēn autou" hote ho Theos kritēs esti" kai en tǭ pa'" Ho Theos estē hon synagōgę̄ theōn" en mesǭ de theous diachrigei. Kai mēn kai tēn chlę̄tin tōn ethnōn estin ap᾿ hautēs mathein epi pollōn men, malista de apo tou ms'΄ " Panta ta ethnē, krotēsate cheiras, de tǭ oa΄ Egōpion hautou propesountai pes, kai hoi echthroi autou choun «eixousi" basi.eis Tharseis kai hai nēsoi dōra prosoisousi" piei, aaoptho monai hipiēiïsob dou theoi mi} moaa gie mia ïsas basileis ᾿Aradōn kai Saba dōra prosaxousi" kai proschygēsousin autǭ pantes hoi basiïeis tēs gēs, panta ta ethnē douleusousin autǭ. Tauta men en tois Psalmois adetai, en de ekastę̄ tōn allōn.
Therefore it also foretells his bodily ascent into the heavens, and says in the twenty-third: "Lift up your gates, O rulers, and be lifted up, eternal gates, and the King of glory shall come in"; and in the forty-sixth: "God has gone up with a shout, the Lord with the sound of a trumpet." It announces his session, saying in the hundred and ninth: "The Lord said to my Lord: Sit at my right hand, until I make your enemies the footstool of your feet"; and in the ninth it proclaims aloud the destruction of the devil that has come about: "You sat on a throne, you who judge righteousness; you rebuked the nations, and the ungodly one perished." And that he received all judgment from the Father it did not hide, but foretells that he is coming as judge of all, in the seventy-first: "O God, give your judgment to the king and your righteousness to the king's son, to judge your people in righteousness and your poor in judgment"; and in the forty-ninth it says: "He will call the heaven above and the earth, to judge his people"; and, "The heavens will declare his righteousness, for God is judge"; and in the eighty-first: "God stood in the assembly of gods; in the midst he judges gods." And indeed the calling of the nations can be learned from it in many places, but especially from the forty-sixth: "All you nations, clap your hands …"; and in the seventy-first: "Before him the Ethiopians will fall down, and his enemies will lick the dust; the kings of Tarshish and the islands will bring gifts … the kings of the Arabs and Saba will offer gifts; and all the kings of the earth will worship him; all the nations will serve him." These things are sung in the Psalms, and in each of the other [books] …
Chapter 9
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Οὐχ ἀγνοῶν δὲ πάλιν ἔλεγεν, ὅτι καὶ ἐν ἐκάστῃ Ὁ βίβλῳ τῆς Γραφῆς τὰ αὐτὰ περὶ τοῦ Σωτῆρος ἐξαι, ρέτως σημαίνεται" καὶ ἔστι τοῦτο (ὅ) πάσα:ς αὐταῖς ἀπάγγελμα, καὶ συμφωνία ἧ αὐτὴ τοῦ Πνεύματος. Καὶ γὰρ ὥσπερ τὰ τῶν ἄλλων ἐν ταύτῃ δυνατὸν εὑρεῖν " οὕτως καὶ τὰ ταύτης ἐν ταῖς ἑτέραις πολλάκις εὑρίσκεται. Καὶ γὰρ Μωῦσῆς δὴν γράφει, καὶ Ἡσαῖας ἄδει, καὶ ὁ ᾿Αμδαχοὺμ προσεύχεται μετʼ ᾧδῆς.. Πάλιν τε ἐν ἑκάστῃ βίβλῳ ἔστιν ἰδεῖν καὶ προφητείας καὶ νομοθεσίας καὶ ἱστορίας. Τὸ γὰρ αὐτὸ Πνεῦμα ἐπὶ πάντας ἐστί" καὶ κατὰ μὲν τὴν εἰς ἔκαστον γενομένην αὐτοῦ διαίρεσιν. ἔκαστος τὴν δοθεῖσαν αὑτῷ ἰὴ πος ταρυγῖγα ᾿ἰσοί : ἃ συ ἴῃ Πος : δινα ργορίιδιϊς 5'}, χάριν διακονεῖ καὶ πληροῖ, εἴτε προφητεία ἐστὶν, εἴτε [ἃ υἱ ΠΟη ππὶ φαὶ Ἀμμ ἰογῖς, Πρη (βίη [γα νομοθεσία, εἴτε τῆς ἱδτορίας ἡ μνήμη, εἴτε τῶν ψαλμῶν ἣ χάρις " ἐπειδὴ δὲ τὸ ὃν καὶ τὸ αὐτὸ Πνεῦμά ἐστιν, οὗπερ καὶ πᾶσαι διαιρέσεις εἰσὶν, αὐτὸ δὲ ἀδιαἰρετόν ἔστι κατὰ φύσιν διά τοι τοῦτο τὸ ὅλον μέν ἐστιν ἑκάστῳ, κατὰ δὲ τὴν διακονίαν αἱ φανερώσεις καὶ αἱ διαιρέσεις τοῦ Πνεύματος ἑκάστοις γίνονται" καὶ λοιπὸν κατὰ τὴν ἀποχειμένην χρείαν πολλάκις ἔκαστος, ὑποσχοῦντος τοῦ Πνεύματος, διακονεῖ τὸν λόγον' ὥστε, καθὰ προεῖπον, νομοθετοῦντα Μωῦσῆν προφητεύειν ποτὲ καὶ ἄδειν, καὶ προφητεύοντας τοὺς προφήτας ἐντέλλεσθαί ποτε. Λούσασθε, καθαροὶ γίγεσθε. ᾿ἀπόπλυνε ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλήμ" καὶ ἱστορεῖν ποτε, τὸν μὲν Δανιὴλ τὰ κατὰ Σουσάνναν, τὸν δὲ Ἡσαΐαν τὰ κατὰ τὸν ῬαψάΒ χὴν καὶ τὸν Σενναχηρείμ. Οὕτως γὰρ καὶ ἡ τῶν αᾳλμῶν βίθλος, ἔχουσα τὸ ἴδιον τῶν ᾧδῶν,, ὅπερ ταῖς ἄλλαις βίβλοις διεξοδιχῶς εἴρηται, ταῦτα αὐτὴ τῇ κατὰ πλάτος φωνῇ μετὰ μέλους Ψάλλει, καθὼς προείρηται. Νομοθετεῖ γοῦν ποτε καὶ αὐτῇ Παῦσαι ἀπὸ ὀργῆς, καὶ ἐγχατάλιπε θυμόν" καὶ, "Εκχιλιγον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν " ζήτησον εἰρή-γην, καὶ δίωξον αὐτήν. Καὶ ἱστορεῖ δέ ποτε κατὰ τὴν ὁδὸν τοῦ Ἰσραὴλ, καὶ προφητεύει περὶ τοῦ Σωεἰ ὃν ὥσπερ εἴρηται πρότερον.
Ouch agnoōn de palin elegen, hoti kai en ekastę̄ Ho biblǭ tēs Graphēs ta auta peri tou Sōtēros exai, retōs sēmainetai" kai esti touto (ho) pasa:s autais apangelma, kai symphōnia hē autē tou Pneumatos. Kai gar hōsper ta tōn allōn en tautę̄ dynaton heurein " houtōs kai ta tautēs en tais heterais pollakis heurisketai. Kai gar Mōysēs dēn graphei, kai Hēsaias adei, kai ho ᾿Amdachoum proseuchetai metʼ hǭdēs.. Palin te en hekastę̄ biblǭ estin idein kai prophēteias kai nomothesias kai historias. To gar auto Pneuma epi pantas esti" kai kata men tēn eis ekaston genomenēn autou diairesin. ekastos tēn dotheisan hautǭ iē pos tarygiga ᾿isoi : ha sy ię̄ Pos : dina rgoriidiïs 5'}, charin diakonei kai plēroi, eite prophēteia estin, eite [ha hui POē ppi phai Amm iogis, Prē (biē [ga nomothesia, eite tēs hidtorias hē mnēmē, eite tōn psalmōn hē charis " epeidē de to hon kai to auto Pneuma estin, houper kai pasai diaireseis eisin, auto de adiaireton esti kata physin dia toi touto to holon men estin hekastǭ, kata de tēn diakonian hai phanerōseis kai hai diaireseis tou Pneumatos hekastois ginontai" kai loipon kata tēn apocheimenēn chreian pollakis ekastos, hyposchountos tou Pneumatos, diakonei ton logon' hōste, katha proeipon, nomothetounta Mōysēn prophēteuein pote kai adein, kai prophēteuontas tous prophētas entellesthai pote. Lousasthe, katharoi gigesthe. ᾿apoplyne apo kakias tēn kardian sou, Hierousalēm" kai historein pote, ton men Daniēl ta kata Sousannan, ton de Hēsaïan ta kata ton RhapsaB chēn kai ton Sennachēreim. Houtōs gar kai hē tōn aąlmōn bithlos, echousa to idion tōn hǭdōn,, hoper tais allais biblois diexodichōs eirētai, tauta autē tę̄ kata platos phōnę̄ meta melous Psallei, kathōs proeirētai. Nomothetei goun pote kai autę̄ Pausai apo orgēs, kai enchatalipe thymon" kai, "Ekchiligon apo kakou, kai poiēson agathon " zētēson eirē-gēn, kai diōxon autēn. Kai historei de pote kata tēn hodon tou Israēl, kai prophēteuei peri tou Sōei hon hōsper eirētai proteron.
Knowing this, again, he said that in each book of Scripture the same things about the Saviour are signified in a special way, and that this is the message common to them all and the same harmony of the Spirit. For just as one can find the things of the others in this book, so too the things of this book are often found in the others. For Moses too writes a song, and Isaiah sings, and Habakkuk prays with a song. Again, in each book one can see prophecies and legislation and histories. For the same Spirit is over all; and according to the distribution of him made to each, each ministers and fulfils the grace given to him, whether it is prophecy, or legislation, or the record of history, or the grace of the psalms. But since the Spirit, from whom all the distributions come, is one and the same, and is himself indivisible by nature, therefore the whole is in each, while according to the ministry the manifestations and distributions of the Spirit come to each; and so, according to the need at hand, each often ministers the word as the Spirit supplies; so that, as I said before, Moses, while legislating, sometimes prophesies and sings; and the prophets, while prophesying, sometimes give commands—"Wash yourselves, become clean"; "Wash your heart from wickedness, Jerusalem"—and sometimes narrate history, Daniel the things concerning Susanna, and Isaiah those concerning the Rabshakeh and Sennacherib. So too the book of Psalms, having its own character as songs, sings with melody, in broad voice, the things that are told at length in the other books, as was said before. Indeed it too sometimes legislates: "Cease from anger and forsake wrath," and, "Turn away from evil and do good; seek peace and pursue it." And sometimes it narrates the journey of Israel, and prophesies about the Saviour, as was said before.
Chapter 10
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ʼ. Κοινὴ μὲν οὖν τοιαύτη τοῦ Πνεύματος γλ της ἐξω παρὰ πᾶσι, καὶ ἐν ἐκάστῳ γινομένη εὑρισχέσθω, καὶ παρὰ πᾶσιν ἣ αὐτὴ, ὡς ἐὰν ἡἧ χρεία ἀπαιτῇ, καὶ τὸ Πνεῦμα βούληται. Οὐ διαφέρει γὰρ τὸ πλέον καὶ ἔλαττον ἐν ταύτῃ τῇ χρείᾳ, ὡς ἕκαστος ἀνενδότως τὴν ἰδίαν ἀποπληροῖ καὶ τελειοῖ διακονίαν. Ἢ δέ γε βίβλος τῶν Ψαλμῶν καὶ οὕτως ἔχει τινὰ πάλιν χάριν ἰδίαν καὶ παρατήρησιν ἑξαίρετον πρὸς γὰρ τοῖς ἄλλοις, ἐν οἷς πρὸς τὰς ἄλλας βίβλους ἔχει: τὴν σχέσιν καὶ κοινωνίαν, λοιπὸν καὶ ἴδιον ἔχει τοῦτο θαῦμα, ὅτι καὶ τὰ ἐκάστης ψυχῆς κινήματα, τάς τε τούτων μεταβολὰς καὶ διορθώσεις ἔχει διαγεγραμμένας καὶ Ι διατετυπωμένας ἐν ἑαυτῇ ὥστε τινὰ τὸν βουλόμενον οὕτω τὸ τυποῦν ἑαυτὸν, ἐχεὶ γέγραπται, Ἐν μὲν γὰρ ταῖς ἄλλαις βίβλοις μόνον τις ἀκούει τὸν νόμὸν προστάττοντα, ἃ (μὴ) δεῖ ποιεῖν καὶ μὴ δεξ πράττειν προφητείας τε χαταχούει, ὥστε μόνον εἰδέναι τὸν ἐρχόμενον Σωτῆρα" καὶ ἱστορίαις δὲ προσέχει, ἐξ ὧν γινώσκειν δύναται τὰς τῶν βασιλέων καὶ τὰς τῶν ἁγίων πράξεις. Ἐν δὲ τῇ βίβλῳ τῶν Ψαλμῶν, πρὸς τῷ ταῦτα μανθάνειν τὸν ἀκούοντα, ἔτι καὶ τὰ κινήματα τῆς ξαυτοῦ ψυχῆς ἐν αὐτῇ κχατανοεῖ καὶ διδάσχεται" καὶ λοιπὸν πρὸς ὃ πάσχει καὶ ἐν ᾧ συν. ἐχεται, δύναται πάλιν ἐκ ταύτης ἔχεσθαι τὴν εἰχόνοα τῶν λόγων: ὥστε μὴ μόνον ἀκούσαντα παρέρχεσθαι, ἀλλὰ καὶ πῶς δεῖ λέγοντα καὶ ποιοῦντα θεραπεύειν τὸ πάθος, διδάσκει Εἰσὶ μὲν γὰρ καὶ ἐν ταῖς ἄλ λαις βίβλοις χωλυτιχοὶ λόγοι ἀπαγορεύοντες τὰ φαῦλα ἐν ταύτῃ δὲ καὶ πῶς ἀπέχεσθαι δεῖ τετύπωται" οἷον παράγγελμα ἐστι τὸ μετανοεῖνʼ τὸ δὲ παύεσθαι τῆς ἁμαρτίας ἐστίν" ἐνταῦθα δὲ καὶ πῶς μετανοεῖν, καὶ τί δεῖ λέγειν ἐπὶ τῇ μετανοία, τετύταυται. Καὶ πάλιν εἴρηκεν ὁ Παῦλος: Ἡ θ.ίψις ψυχῇ ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκι μὴν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ κατὠἰσχύγει. Ἕν δὲ τοῖς Ἑαλμοῖς καὶ πῶς δεῖ φέρειν τὰς θλίψεις, καὶ τί θλιδόμενον δεῖ λέγειν, καὶ τί μετὰ τὰς θλίψεις, καὶ κῶς ἔκαστος δοκιμάζεται, καὶ τίνες οἱ λόγοι τῶν ἐλπιζόντων ἐπὶ Κύριον, γέγραπται καὶ χεχάραχται. Πάλιν τε ἐντολὴ ἐστιν ἐν παντὶ εὐχαριστεῖνʼ' ἀλλὰ καὶ τί δεῖ λέγειν εὐχαριστοῦντας διδάσκουσιν οἱ αλμοί. Εἶτα παρʼ ἑτέρων ἀκούοντες" Ὅσοι θέλουσιν εὐσεθῶς ζῇν διωχθήσονται, παρὰ «κούτων διδασκόμεθα, καὶ πῶς δεῖ φεύγοντας φωνεῖν, κἀὶ τίνας διωχομένους καὶ μετὰ τὸν διωγμὸν ῥυσθέντας δεῖ λόγους ἀναφέρειν τῷ Θεῷ. Εὐλογεῖν παραγγελλόμεθα τὸν Κύριον, καὶ ἐξομολογεῖσθαι αὐτῷ" ἀλλʼ ἐν τοῖς Ψαλμοῖς τυπούμεθα πῶς τε αἰνεῖν δεῖ τὸν Κύριον, καὶ τίνα ῥήματα λέγοντες ἐξομολογούμεθα πρεπόντως. Καὶ ἐφʼ ἑκάστου δέ τις οὕτως ἂν εὕροι τὰς θείας ᾧῦὰς, πρὸς ἡμᾶς καὶ ἡμῶν κινήσεις καὶ χαταστάσεις κειμένας.
ʼ. Koinē men oun toiautē tou Pneumatos gl tēs exō para pasi, kai en ekastǭ ginomenē heurischesthō, kai para pasin hē autē, hōs ean hēē chreia apaitę̄, kai to Pneuma boulētai. Ou diapherei gar to pleon kai elatton en tautę̄ tę̄ chreią, hōs hekastos anendotōs tēn idian apoplēroi kai teleioi diakonian. Ē de ge biblos tōn Psalmōn kai houtōs echei tina palin charin idian kai paratērēsin hexaireton pros gar tois allois, en hois pros tas allas biblous echei: tēn schesin kai koinōnian, loipon kai idion echei touto thauma, hoti kai ta ekastēs psychēs kinēmata, tas te toutōn metabolas kai diorthōseis echei diagegrammenas kai I diatetypōmenas en heautę̄ hōste tina ton boulomenon houtō to typoun heauton, echei gegraptai, En men gar tais allais biblois monon tis akouei ton nomon prostattonta, ha (mē) dei poiein kai mē dex prattein prophēteias te chatachouei, hōste monon eidenai ton erchomenon Sōtēra" kai historiais de prosechei, ex hōn ginōskein dynatai tas tōn basileōn kai tas tōn hagiōn praxeis. En de tę̄ biblǭ tōn Psalmōn, pros tǭ tauta manthanein ton akouonta, eti kai ta kinēmata tēs xautou psychēs en autę̄ kchatanoei kai didaschetai" kai loipon pros ho paschei kai en hǭ syn. echetai, dynatai palin ek tautēs echesthai tēn eichonoa tōn logōn: hōste mē monon akousanta parerchesthai, alla kai pōs dei legonta kai poiounta therapeuein to pathos, didaskei Eisi men gar kai en tais al lais biblois chōlytichoi logoi apagoreuontes ta phaula en tautę̄ de kai pōs apechesthai dei tetypōtai" hoion parangelma esti to metanoeinʼ to de pauesthai tēs hamartias estin" entautha de kai pōs metanoein, kai ti dei legein epi tę̄ metanoia, tetytautai. Kai palin eirēken ho Paulos: Hē th.ipsis psychę̄ hypomonēn katergazetai, hē de hypomonē doki mēn, hē de dokimē elpida, hē de elpis ou katōischygei. Hen de tois Healmois kai pōs dei pherein tas thlipseis, kai ti thlidomenon dei legein, kai ti meta tas thlipseis, kai kōs ekastos dokimazetai, kai tines hoi logoi tōn elpizontōn epi Kyrion, gegraptai kai checharachtai. Palin te entolē estin en panti eucharisteinʼ' alla kai ti dei legein eucharistountas didaskousin hoi almoi. Eita parʼ heterōn akouontes" Hosoi thelousin eusethōs zę̄n diōchthēsontai, para «koutōn didaskometha, kai pōs dei pheugontas phōnein, kai tinas diōchomenous kai meta ton diōgmon rhysthentas dei logous anapherein tǭ Theǭ. Eulogein parangellometha ton Kyrion, kai exomologeisthai autǭ" allʼ en tois Psalmois typoumetha pōs te ainein dei ton Kyrion, kai tina rhēmata legontes exomologoumetha prepontōs. Kai ephʼ hekastou de tis houtōs an heuroi tas theias hǭyas, pros hēmas kai hēmōn kinēseis kai chatastaseis keimenas.
Such, then, is the grace of the Spirit, common to all; let it be found in each and the same among all, as need requires and the Spirit wills. For more and less make no difference in this matter, as long as each tirelessly fulfils and completes his own ministry. But the book of Psalms, even so, has a certain grace of its own and a special character. For besides the other things in which it has relation and fellowship with the other books, it has this marvel of its own: it has the movements of each soul, and their changes and corrections, written and portrayed in itself, so that whoever wishes can find there what forms him, as it is written there. For in the other books one only hears the law commanding what one must and must not do; one listens to prophecies so as only to know of the coming Saviour; and one attends to histories, from which one can learn the deeds of kings and of saints. But in the book of Psalms, besides learning these things, the hearer also perceives and is taught in it the movements of his own soul; and further, according to what he suffers and by what he is gripped, he can take from it again the pattern of the words, so that he does not merely hear and pass on, but learns how, by speaking and acting, he should heal his passion. For in the other books too there are forbidding words that prohibit what is base; but in this one it is also portrayed how one must abstain. For example, there is a command to repent, and to repent is to cease from sin; but here is portrayed both how to repent and what one should say in repentance. And again Paul has said: "Affliction produces endurance in the soul, endurance proven character, proven character hope, and hope does not put to shame." But in the Psalms it is written and engraved how one should bear afflictions, what the afflicted should say, and what after the afflictions, how each is tested, and what are the words of those who hope in the Lord. Again, there is a commandment to give thanks in everything; but the Psalms also teach what those giving thanks should say. Then, hearing from others, "All who wish to live godly will be persecuted," we are taught by these how those who flee should cry out, and what words those who are persecuted, and those rescued after persecution, should offer to God. We are commanded to bless the Lord and to confess him; but in the Psalms we are shown how one should praise the Lord, and with what words we may fittingly confess him. And in each case one would find the divine songs thus set out for us, and our movements and states.
Chapter 11
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Καὶ γὰρ καὶ τοῦτο παράδοξόν ἔστι πάλιν ἐν τοῖς Ψαλμοῖς, ὅτι ἐν μὲν ταῖς ἄλλαις βίθλοις. Ὑουσιν οὗ ἅγιοι, καὶ περὶ ὧν ἂν λέγωσι, ταῦτα καὶ οἱ ἀναγινώσκοντες, περὶ ὧν ἐκεῖνα γέγραπται, ἀπαγὙέλλοντές εἰσιν οἵ τε ἀκούοντες ἄλλους ἑαυτοὺς ἐκείνων ἡγοῦνται, περὶ ὧν ὁ λόγος φησὶ, καὶ τὰς ἐπαγγελλομένας δὲ πράξεις, ἄχρι τοῦ θαυμάζειν καὶ ζηλοῦν αὐτὰς, εἰς τὸ μιμεῖσθαι γίνονται. Ταύτην δὲ λαμθάνων τὰς μὲν περὶ τοῦ Σωτῆρος προφητείας συνήθως ἐν ταῖς ἄλλαις Γραφαῖς θαυμάζων καὶ προσκυνῶν διεξέρχεται, τοὺς δὲ ἑτέρους ψαλμοὺς ὡς ἰδίους ὄντας λόγους ἀναγινώσκει" καὶ ὁ ἀκούων δὲ ὡς αὐτὸς λέγων κατανύσσεται, καὶ τοῖς τῶν ᾧδῶν ῥήμασιν, ὡς ἰδίαν ὄντων αὐτοῦ Σαφηνείας δὲ χάριν οὐχ ὀχνητέον, κατὰ τὸν μακάριον ᾿Απόστολον, ἐπαναλαδόντα τὸ, αὐτὸ λέγειν. Πλεῖστοι λόγοι τῶν πατριαρχῶν εἰσι, καὶ ἴδιοι παρʼ αὐτῶν εἰρημένοι: καὶ Μωῦσῃς ἐλάλει, ὁ δὲ Θεὸ ἀπεχρίνατοʼ Ἡλίας τε καὶ ᾿Ελισσαῖος ἐπὶ τὸ Καρμήλιον ὄρος καθήμενοι ἐπεχαλοῦντο τὸν Κύριον, καὶ ἀεὶ ἔλεγον" Ζῇ Κύριος, ᾧ παρέστην ἐνώπιον αὖτοῦ σήμερον. Οἵ τε τῶν ἄλλων ἁγίων προφητῶν λόγοι προηγούμενοι μέν εἶδιν οἱ περὶ τοῦ Σωτῆρος" ἔπειτα δὲ καὶ πλεῖστοι γεγόνασι τοῖς τε ἔθνεσι: καὶ τῷ Ἰσραήλ. Καὶ ὅμως οὐδεὶς οὔτε τῶν πατριαρχῶν λόγους ὡς ἰδίους ἄν ποτε εἴποι, οὔτε τολμήσοι τις μιμῆσασθαι καὶ εἰπεῖν τὰ Μωῦσέως ἴδια ῥήματα, οὐδὲ τοῦ ᾿Αβραὰμ περὶ τοῦ οἰκογενοῦς καὶ τοῦ Ἰσμαὴλ χαὶτὰ περὶ τοῦ μεγάλου Ἰσαὰκ, κἂν ἡ αὐτὴ χρεία τινὰ καὶ ἀνάγκη χαταλάθῃ, τολμήτας ἄν τις ὡς ἴδια ᾿ εἴποι. Ἄν δὲ καὶ συμπάσχῃ τἰς τοῖς πάσχουσι, καὶ πόθον ποτὲ λάβῃ τοῦ κρείττονος, οὔποτʼ ἂν εἴποι ὡς Ἰδίων αὐτοῦ ὄντων. τερτοΑ Μωῦσῆς " ᾿Εμφάνισόν μοι σεαυτόν " ἢ πάλιν" Εἰ μὲν ἀφῇς αὐτοῖς τὴν ἁμαρτίαν, ἄφες" εἰ δὲ μὴ ἀφῇς, ἐξάλειψόν με ἐκ τῆς βίδἪλου σον, ἧς ἔγραας. ᾿Αλλʼ οὐδὲ, τὰς τῶν προφητῶν τις λαμθάνων ὡς ἴδια ῥήματα, μέμψαιτό τις ἣ ἐπαινέσειε τούτοις τὰ ὅμοια πράξαντας, οἷς ἐμέμψαντο καὶ ἑἐπήνεσαν ἐκεῖνοι" οὐδὲ τὸ, Ζῇ Κύριος, ᾧ παρέστην ἐνώπιον αὖτοῦ σήμερον, μιμήσηται ἄν τις εἰπεῖν ὡς ἴδιον λόγον. Καὶ γὰρ καὶ ὁ ἐντυγχάνων ταῖς βίβλοις φανερός ἔστι μὴ ὡς ἰδίους, ἀλλὰ τῶν ἁγίων καὶ τῶν διʼ αὐὖτῶν δηλουμένων λέγων τοὺς λόγους. Τοὺς δέ γε Ψαλμοὺς, τὸ παράδοξον, μετὰ τὰς περὶ τοῦ Σωτῆρος καὶ τῶν ἐθνῶν προφητείας ὁ λέγων τὰ ἄλλα ὡς ἴδια ῥήματα λαλῶν ἐστι, καὶ ὡς περὶ αὑτοῦ γραφέντας αὑτοὺς ἕκαστος ψάλλει, καὶ οὐχ ὡς ἑτέρου λέγοντος οοὺ ρδιγίαγομαΒ ἢ περὶ ἑτέρου σημαίνοντος δέχεται, καὶ διεξέρχεται" ἄνθρωπον ἐν τούτοις συνέχεσθαι, καὶ ἣ ὡς φυλάξαντα “περὶ ἑκάστου γεγραμμένους λόγους. ἀλλʼ ὡς αὐτὸς περὶ αὐτοῦ λαλῶν διατίθεται" καὶ οἷά ἐστι τὰ λεγόμενα, ταῦτα ὡς αὐτὸς πράξας καὶ ἐξ ἑαυτοῦ λαλῶν ἀναφέρει τῷ Θεῷ. Οὐ γὰρ ὡς τὰ τῶν πατριαρχῶν ῥήματα, καὶ Μωϊσέως, καὶ τῶν ἄλλων προφητῶν, εὐλαδηθήσεται καὶ ταῦτα ἀλλὰ καὶ μάλιστα ὡς ἴδια καὶ περὶ ἑαυτοῦ γραφέντα θαρσεῖ λέ-γων ὁ ψάλλων ταῦτα. Τὸν γὰρ φυλάξαντα τὴν ἐντολὴν, καὶ παραδάντα ταύτην, τὴν τε ἑἐχατέρου πρᾶξιν περιέχουσιν οἱ Ῥαλμοί, ᾿Ανάγχη δὲ πάντα τὴν ἐντολὴν, ἦ ὡς παραδάντα ταύτην, λέγειν τοὺς
Kai gar kai touto paradoxon esti palin en tois Psalmois, hoti en men tais allais bithlois. Hyousin hou hagioi, kai peri hōn an legōsi, tauta kai hoi anaginōskontes, peri hōn ekeina gegraptai, apagYellontes eisin hoi te akouontes allous heautous ekeinōn hēgountai, peri hōn ho logos phēsi, kai tas epangellomenas de praxeis, achri tou thaumazein kai zēloun autas, eis to mimeisthai ginontai. Tautēn de lamthanōn tas men peri tou Sōtēros prophēteias synēthōs en tais allais Graphais thaumazōn kai proskynōn diexerchetai, tous de heterous psalmous hōs idious ontas logous anaginōskei" kai ho akouōn de hōs autos legōn katanyssetai, kai tois tōn hǭdōn rhēmasin, hōs idian ontōn autou Saphēneias de charin ouch ochnēteon, kata ton makarion ᾿Apostolon, epanaladonta to, auto legein. Pleistoi logoi tōn patriarchōn eisi, kai idioi parʼ autōn eirēmenoi: kai Mōysę̄s elalei, ho de Theo apechrinatoʼ Hēlias te kai ᾿Elissaios epi to Karmēlion oros kathēmenoi epechalounto ton Kyrion, kai aei elegon" Zę̄ Kyrios, hǭ parestēn enōpion autou sēmeron. Hoi te tōn allōn hagiōn prophētōn logoi proēgoumenoi men eidin hoi peri tou Sōtēros" epeita de kai pleistoi gegonasi tois te ethnesi: kai tǭ Israēl. Kai homōs oudeis oute tōn patriarchōn logous hōs idious an pote eipoi, oute tolmēsoi tis mimēsasthai kai eipein ta Mōyseōs idia rhēmata, oude tou ᾿Abraam peri tou oikogenous kai tou Ismaēl chaita peri tou megalou Isaak, kan hē autē chreia tina kai anankē chatalathę̄, tolmētas an tis hōs idia ᾿ eipoi. An de kai sympaschę̄ tis tois paschousi, kai pothon pote labę̄ tou kreittonos, oupotʼ an eipoi hōs Idiōn autou ontōn. tertoA Mōysēs " ᾿Emphanison moi seauton " ē palin" Ei men aphę̄s autois tēn hamartian, aphes" ei de mē aphę̄s, exaleipson me ek tēs bidĒlou son, hēs egraas. ᾿Allʼ oude, tas tōn prophētōn tis lamthanōn hōs idia rhēmata, mempsaito tis hē epaineseie toutois ta homoia praxantas, hois emempsanto kai heepēnesan ekeinoi" oude to, Zę̄ Kyrios, hǭ parestēn enōpion autou sēmeron, mimēsētai an tis eipein hōs idion logon. Kai gar kai ho entynchanōn tais biblois phaneros esti mē hōs idious, alla tōn hagiōn kai tōn diʼ auytōn dēloumenōn legōn tous logous. Tous de ge Psalmous, to paradoxon, meta tas peri tou Sōtēros kai tōn ethnōn prophēteias ho legōn ta alla hōs idia rhēmata lalōn esti, kai hōs peri hautou graphentas hautous hekastos psallei, kai ouch hōs heterou legontos oou rdigiagomaB ē peri heterou sēmainontos dechetai, kai diexerchetai" anthrōpon en toutois synechesthai, kai hē hōs phylaxanta “peri hekastou gegrammenous logous. allʼ hōs autos peri autou lalōn diatithetai" kai hoia esti ta legomena, tauta hōs autos praxas kai ex heautou lalōn anapherei tǭ Theǭ. Ou gar hōs ta tōn patriarchōn rhēmata, kai Mōïseōs, kai tōn allōn prophētōn, euladēthēsetai kai tauta alla kai malista hōs idia kai peri heautou graphenta tharsei le-gōn ho psallōn tauta. Ton gar phylaxanta tēn entolēn, kai paradanta tautēn, tēn te heechaterou praxin periechousin hoi Rhalmoi, ᾿Ananchē de panta tēn entolēn, ē hōs paradanta tautēn, legein tous
And this too is a wonder in the Psalms: in the other books the saints speak, and readers, reciting what is written about those of whom it is written, are telling of others; and the hearers regard themselves as other than those of whom the word speaks, and the deeds that are told become, at most, objects of wonder and emulation, for imitation. But whoever takes up this book goes through the prophecies about the Saviour with wonder and worship, as is usual in the other Scriptures; but the other psalms he reads as if they were his own words; and the hearer, as if he himself were speaking, is pierced to the heart and [moved] by the words of the songs as his own. For the sake of clarity one should not hesitate, like the blessed apostle, to say the same thing again. Very many words of the patriarchs exist, spoken by them as their own; and Moses spoke, and God answered; and Elijah and Elisha, sitting on Mount Carmel, called upon the Lord and always said, "As the Lord lives, before whom I stand today." And the words of the other holy prophets concern first the Saviour, and then very many were addressed to the nations and to Israel. And yet no one would ever say the words of the patriarchs as his own, nor would anyone dare to imitate and speak Moses' own words, nor Abraham's about his servant and about Ishmael, or about the great Isaac; even if the same need and necessity should overtake someone, would anyone dare to say them as his own? And even if someone suffers with those who suffer, and at some time conceives a longing for something better, he would never say, as though it were his own, what Moses said: "Show yourself to me," or again: "If you will forgive them their sin, forgive; but if not, blot me out of your book which you have written." Nor would anyone, taking the prophets' words as his own, blame or praise those who do things like those whom they blamed and praised; nor would anyone imitate and say as his own word, "As the Lord lives, before whom I stand today." For whoever reads those books plainly speaks the words not as his own but as those of the saints and of those signified through them. But the Psalms—and this is the marvel—apart from the prophecies about the Saviour and the nations, he who says them speaks as his own words, and each sings them as written about himself, and does not receive and go through them as if another were speaking or as signifying another; … but he is disposed as one speaking about himself; and whatever is said, he offers to God as having done it himself and as speaking from himself. For he will not be wary of these as of the words of the patriarchs and of Moses and of the other prophets; rather, the one who sings them is bold to say them as his own and as written about himself. For the Psalms contain both the one who has kept the commandment and the one who has transgressed it, and the deeds of each; and everyone must, either as having kept the commandment or as having transgressed it, say the …
Chapter 12
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Καί μοι δοκεῖ τῷ ψάλλοντι γίνεσθαι τούτους ὥσπερ εἴσοπτρον, εἰς τὸ κατανοεῖν καὶ αὐτὸν ἐν αὖτοῖς καὶ τὰ τῆς ἑαυτοῦ ψυχῆς κινήματα, καὶ οὕτως αἰσθόμενον ἀπαγγέλλειν αὐτούς. Καὶ γὰρ καὶ ὁ ἀκούων τοῦ ἀναγινώσκοντος ὡς περὶ αὐτοῦ λεγομένὴν τὴν δὴν καταδέχεταιʼ καὶ ἣ ἐλεγχόμενος ὑπὸ τοῦ συνειδότος κατανυγεὶς μετανοήσει, ἣ περὶ τῆς εἰς Θεὸν ἐλπίδος ἀκούων καὶ τῆς εἰς τοὺς πιστεύοντας γινομένης ἀντιλήψεως, ὡς εἰς αὐτὸν γενομένης τοιαύτης χάριτος ἀγαλλιᾶται, καὶ εὐχαριστεῖν ἄρχεται τῷ θεῷ. Ὅτε γοῦν τὸν τρίτον ψάλλει τις εἰς τὰς ἰδίας θλίψεις συνορῶν, ὡς αὑτοῦ εἶναι νομίζει τὰ ἐν τῷ ψαλμῷ ῥήματα" καὶ τότε τὸν ταʼ καὶ τὸν ιςʼ ὡς εἰς τὴν ἰδίαν πεποίθησιν καὶ προσευχὴν ἔστιν ἀπχγγέλλωνʼ καὶ τὸν μὲν ν΄ ψαλμὸν ὡς αὐτός ἔστι τὰ ἴδια τῆς μετανοίας ἑαυτοῦ λέγων ῥήματαʼ τὸν δὲ νγ΄, καὶ τὸν νε΄, καὶ τὸν νςʼ, καὶ τὸν ρμα΄, ὅτε ψάλἰδία ἢ λει τις, οὐχ ὡς ἄλλου διωχομένον, ἀλλʼ ὡς ὧν ὁ πάσχων συνδιατίθεται, καὶ ἄδει τῷ Κυρίῳ ὡς ἰδίους «τοὺς λόγους τούτους. Καὶ ὅλως οὕτως ἕκαστος ψαλμὸς παρὰ τοῦ Πνεύματος εἴρηταί τε καὶ συντέτακται, ὡς ἐν αὐτοῖς, καθὰ πρότερον εἴρηται, τὰ κινήματα τῆς ψυχῆς ἡμῶν χατανοεῖσθαι, καὶ πάντὰς αὐτοὺς ὡς περὶ ἡμῶν εἰρῆσθαι, καὶ εἶναι ἡμῶν αὐτοὺς ὡς ἰδίους λόγους, εἰς ἀνάμνησιν τῶν ἐν ἡμῖν κινημάτων καὶ διόρθωσιν τῆς ἡμῶν πολιτείας. Ἃ γὰρ οἱ ψάλλοντες εἰρήκασι, ταῦτα καὶ ἡμῶν δύνανται τύποι καὶ χαραχτῆρες εἶναι.
Kai moi dokei tǭ psallonti ginesthai toutous hōsper eisoptron, eis to katanoein kai auton en autois kai ta tēs heautou psychēs kinēmata, kai houtōs aisthomenon apangellein autous. Kai gar kai ho akouōn tou anaginōskontos hōs peri autou legomenēn tēn dēn katadechetaiʼ kai hē elenchomenos hypo tou syneidotos katanygeis metanoēsei, hē peri tēs eis Theon elpidos akouōn kai tēs eis tous pisteuontas ginomenēs antilēpseōs, hōs eis auton genomenēs toiautēs charitos agalliatai, kai eucharistein archetai tǭ theǭ. Hote goun ton triton psallei tis eis tas idias thlipseis synorōn, hōs hautou einai nomizei ta en tǭ psalmǭ rhēmata" kai tote ton taʼ kai ton isʼ hōs eis tēn idian pepoithēsin kai proseuchēn estin apchngellōnʼ kai ton men n΄ psalmon hōs autos esti ta idia tēs metanoias heautou legōn rhēmataʼ ton de ng΄, kai ton ne΄, kai ton nsʼ, kai ton rma΄, hote psalidia ē lei tis, ouch hōs allou diōchomenon, allʼ hōs hōn ho paschōn syndiatithetai, kai adei tǭ Kyriǭ hōs idious «tous logous toutous. Kai holōs houtōs hekastos psalmos para tou Pneumatos eirētai te kai syntetaktai, hōs en autois, katha proteron eirētai, ta kinēmata tēs psychēs hēmōn chatanoeisthai, kai pantas autous hōs peri hēmōn eirēsthai, kai einai hēmōn autous hōs idious logous, eis anamnēsin tōn en hēmin kinēmatōn kai diorthōsin tēs hēmōn politeias. Ha gar hoi psallontes eirēkasi, tauta kai hēmōn dynantai typoi kai charachtēres einai.
And it seems to me that these become for the one who sings them like a mirror, so that he perceives himself and the movements of his own soul in them, and, perceiving them so, recites them. For the one who hears the reader also receives the song as spoken about himself; and either, convicted by his conscience and pierced to the heart, he will repent, or, hearing about hope in God and the help that comes to those who believe, he exults as though such grace had come to him, and begins to give thanks to God. When, then, someone sings the third psalm, considering his own afflictions, he will think the words in the psalm are his own; and then he recites the tenth and the fifteenth as expressing his own confidence and prayer; and the fiftieth psalm as speaking himself the words proper to his own repentance; and the fifty-third, the fifty-fifth, the fifty-sixth, and the hundred and forty-first, when one sings them, he sings them to the Lord as his own words, not as though another were being persecuted, but as the one who suffers, sharing the same disposition. And in general each psalm has been spoken and composed by the Spirit in such a way that in them, as was said before, the movements of our soul are perceived, and all of them are spoken as about us and are ours as our own words, for the remembrance of the movements within us and for the correction of our way of life. For what the psalmists said can also be types and patterns for us.
Chapter 13
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ιγ. Αὕτη δὲ πάλιν τοῦ Σωτῇρός ἔστιν ἣ χάρις" ἄνθρωπος γὰρ διʼ ἡμᾶς γενόμενος, τὸ μὲν σῶμα τὸ ἴδιον ὑπὲρ ἡμῶν προσήνεγκεν εἰς θάνατον, ἵνα πάντας ἀπαλλάξῃ τοῦ θανάτου' τὴν δὲ οὐράνιον χα εὐάρεστον ἑαυτοῦ πολιτείαν δεῖξαι θέλων ἡμῖν, εν ἑαυτῳ ταύτην ἐτύπωσεν, ὑπὲρ τοῦ μηκέτι τινὰς εὐχερῶς ἀπατᾶσθαι παρὰ τοῦ ἐχθροῦ, ἔχοντας ἐνέχυρον πρὸς ἀσφάλειᾳν, τὴν παρʼ αὐτοῦ γενομένην ὑπὲρ ἡμῶν κατὰ τοῦ διαβόλου νίκην. Διὰ τοῦτο γοῦν οὐ μόνον ἐδίδαξεν, ἀλλὰ καὶ πεποίηκεν ἃ ἐδίδαξεν, ἵνα ἔκαστος ἀκούῃ μὲν αὐτοῦ λαλοῦντος, ὡς ἐν εἰκόνι δὲ βλέπων λαμβάνῃ παρʼ αὐτοῦ τὸ παράδειγμα τοῦ ποιεῖν, ἀχούωνʼ Μάθετε ἀπʼ ἐμοῦ, ὅτι πραῦς εἰμι καὶ ταπειγὺὶς τῇ καρδίᾳ. Τελειοτέραν δὲ καὶ εἰς Ι ἀρετὴν διδασκαλίαν οὐκ ἄν τις εὕροι, ἧς ὁ Κύριος ἐτύπωσεν ἐν ἑαυτῷ. Εἴτε γὰρ ἀνεξιχκαχίαν, εἴτε φιλανθρωπίαν, εἴτε ἀγαθότητα, εἴτε ἀνδρίαν, εἴτε ἐλεημοσύνην, εἴτε δικαιοσύνην, πάντα ἐν αὐτῷ τις εὑρήσει γενόμενα, ὥστε μηδὲν εἰς ἀρετὴν λείπειν τῷ κατανοοῦντι τὸν ἀνθρώπινον βίον τοῦτον. Τοῦτο γὰρ ὁ Παῦλος εἰδὼς ἔλεγε" Μιμηταί μου γίνεσθε, καθὡς κἀγὼ Χριστοῦ. Οἱ μὲν παρʼ "Ἕλλησι νομοθέται ἄχρι τοῦ λέγειν ἔχουσι τὴν χάριν" ὁ δὲ Κύριος, ὡς ἀληθῶς Κύριος ὧν τοῦ παντὸς, καὶ κηδόμενος εἰργάσατο, οὐ μόνον νομοθετεῖ, ἀλλὰ καὶ τύπον ἑαυτὸν δέδωκεν, εἰς τὸ εἰδέναι τοὺς βουλομένους τὴν τοῦ ποιεῖν δύναμιν. Διὰ τοῦτο γοῦν καὶ πρὸ τῆς εἰς ἡμᾶς αὐτοῦ ἐπιδημίας ἐνήχησε καὶ ἐν τοῖς ψάλλουσι τοῦτο, ἵνʼ ὥσπερ ἐν αὐτῷ τὸν ἐπίγειον καὶ οὐράνιον ἄνηρωπον τυπῶν ἔδειξεν, οὕτω καὶ ἐκ τῶν Ψαλμῶν πὰ κινήματα καὶ τὰς διαθέσεις τῶν ψυχῶν ὁ βουλόμξνος καταμαθεῖν δύνηται, εὑρίσκων. ἐν αὐτοῖς καὶ τὴν ἑἐχάστου χινήματος θεραπείαν τε καὶ
ig. Hautē de palin tou Sōtę̄ros estin hē charis" anthrōpos gar diʼ hēmas genomenos, to men sōma to idion hyper hēmōn prosēnenken eis thanaton, hina pantas apallaxę̄ tou thanatou' tēn de ouranion cha euareston heautou politeian deixai thelōn hēmin, en heautǭ tautēn etypōsen, hyper tou mēketi tinas eucherōs apatasthai para tou echthrou, echontas enechyron pros asphaleiąn, tēn parʼ autou genomenēn hyper hēmōn kata tou diabolou nikēn. Dia touto goun ou monon edidaxen, alla kai pepoiēken ha edidaxen, hina ekastos akouę̄ men autou lalountos, hōs en eikoni de blepōn lambanę̄ parʼ autou to paradeigma tou poiein, achouōnʼ Mathete apʼ emou, hoti praus eimi kai tapeiguis tę̄ kardią. Teleioteran de kai eis I aretēn didaskalian ouk an tis heuroi, hēs ho Kyrios etypōsen en heautǭ. Eite gar anexichkachian, eite philanthrōpian, eite agathotēta, eite andrian, eite eleēmosynēn, eite dikaiosynēn, panta en autǭ tis heurēsei genomena, hōste mēden eis aretēn leipein tǭ katanoounti ton anthrōpinon bion touton. Touto gar ho Paulos eidōs elege" Mimētai mou ginesthe, kathōs kagō Christou. Hoi men parʼ "Hellēsi nomothetai achri tou legein echousi tēn charin" ho de Kyrios, hōs alēthōs Kyrios hōn tou pantos, kai kēdomenos eirgasato, ou monon nomothetei, alla kai typon heauton dedōken, eis to eidenai tous boulomenous tēn tou poiein dynamin. Dia touto goun kai pro tēs eis hēmas autou epidēmias enēchēse kai en tois psallousi touto, hinʼ hōsper en autǭ ton epigeion kai ouranion anērōpon typōn edeixen, houtō kai ek tōn Psalmōn pa kinēmata kai tas diatheseis tōn psychōn ho boulomxnos katamathein dynētai, heuriskōn. en autois kai tēn heechastou chinēmatos therapeian te kai
This again is the grace of the Saviour: having become man for us, he offered his own body to death on our behalf, so as to free all from death; and wishing to show us his heavenly and well-pleasing way of life, he portrayed it in himself, so that no one might any longer easily be deceived by the enemy, having as a pledge of safety the victory he won for us over the devil. For this reason he not only taught but also did what he taught, so that each one might hear him speaking and, looking as at an image, take from him the example for acting, hearing: "Learn from me, for I am gentle and lowly in heart." One could not find a more perfect teaching toward virtue than that which the Lord portrayed in himself. For whether forbearance, or love of mankind, or goodness, or courage, or mercy, or righteousness, one will find all of them done in him, so that nothing toward virtue is lacking to one who contemplates this human life of his. Knowing this, Paul said: "Be imitators of me, as I also am of Christ." The lawgivers among the Greeks have their grace only in speaking; but the Lord, as truly Lord of all and caring for his works, not only legislates but also gave himself as a pattern, so that those who wish might know the power of acting. For this reason, even before his coming among us, he made this sound in those who sing psalms, so that, just as he showed in himself the pattern of the earthly and the heavenly man, so also from the Psalms whoever wishes can learn the movements and dispositions of souls, finding in them also the remedy and correction of each movement.
Chapter 14
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Εἰ γὰρ δεῖ καὶ πιθανώτερον εἰπεῖν, πᾶσα μὲν ἡ θεία Γραφὴ διδάσκαλός ἐστιν ἀρετῆς καὶ πίστεως ἀληθοῦς" ἡ δέ γε βίθλος τῶν Ψαλμῶν ἔχει καὶ τὴν εἰκόνα πως τῆς διαγωγῆς τῶν ψυχῶν. Ὡς γὰρ ὁ ᾿ εἰσερχόμενος πρὸς βασιλέα τυποῦται καὶ τῷ σχήματι καὶ τοῖς ῥήμασιν, ἵνα μὴ, παρὰ ταῦτα λέγων, ὡς ἀπαίδευτος ἐχθληθῇʼ οὕτως ἡ θεία βίβλος τὸν π᾿ ἀρετῇ τρέχοντα καὶ βουλόμενον κατανοῆσαι τὴν κοῦ Σωτῆρος ἐν σώματι πολιτείαν ὑπομιμνήσκει πρῶτον διὰ τῆς ἀναγνώσεως τὰ κινήματα τῆς ψυχῖς, καὶ οὕτω λοιπὸν τυποῖ καὶ διδάσκει τοὺς ἐντυγχάνοντας τοῖς τοιούτοις λόγοις. Εἰσὶ μὲν οὖν, ἵνα τοῦτο πρῶτόν τις τῆς βίβλου παρατηρήσηται, οἱ μὲν ὃὲ ἐν προφητείᾳ, οἱ δὲ ὡς ἐν εὐχῇ, οἱ δὲ ἐν ἐξἢ Καὶ εἰσὶ μὲν οἱ ἐν διηγήματι ιη΄, αγ΄, ος΄, οζ', πη΄, ρς', ριγ΄, ραςʼ, βὰς". Οἱ δὲ ὡς ἐν εὐχῇ, τις", ξζʼ, πθ', ραʼ ρλα', ρμα΄. Οἱ δὲ ὡς ἐν ἐντυχίᾳ καὶ εὐχῇ καὶ δεήσει ε΄, ς!, τα΄, τϑ΄,. ιε΄, κδ', κζ', λ΄, λδ', λζ, μβ΄, νγ΄, νδʼ, νε΄, νςʼ, νη΄, νθʼ, ξʼ, ξγ΄, αβ', πε΄, πζ', ρλζ', ρλθʼ, Καὶ ὁ μὲν ὡς ἐν ἐντυχίᾳ καὶ εὐχαριστίᾳ ρλη. Οἱ δὲ ὡς ἐν ἐντυχίᾳ μόνῃ γ', χεʼ, ξη΄, ξθʼ, ο΄, ογ΄, Καὶ οἱ μὲν ἐν ἐξομολογήσει θʼ, οδ΄, ἵ,αʼ, ρδ', 7Ὁ τοιαῦτα λέγοντα. Οὐ γὰρ μόνον περὶ τῶν ἔργων, Οἱ δὲ συμπεπλεγμένην ἔχοντες ἐξομολόγησιν καὶ διήγησιν θ', οδ', ρε', ρς", ριζ', Ὁ δὲ συμπεπλεγμένην ἔχων ἐξομολόγησιν καὶ διήγησιν μετὰ αἰνέσεως ρι'΄. Καὶ ὁ μὲν ἐν παραινέσει ἐστὶ λς'. Οἱ δὲ ἐν προφητείᾳ χ', χαʼ, μδ', μς', οε΄, Καὶ ἀπαγγελτικὸς μὲν μετὰ προφητείας ρθ'. Προτρεπτιχὸς δὲ μετὰ ἄσματος ἐλέχθη ρμθ'. Καὶ οἱ μὲν διαγράφοντες τὸν ἐνάρετον βίον εἰαὶ Οἱ δὲ αἵνον ἀπαγγέλλοντες οὗτοί εἰσιν {., ρις΄, ρλδ', ρμδ', ρμε΄, ρμς΄, ρμη, ρν Καὶ οἱ μὲν εὐχαριστιχοί εἰσιν η΄, θʼ, ιζ΄, λγ', μϑ, Καὶ ἄλλος ἐπιδειχτιχὸς προθυμίας μετʼ ᾧδῆς ρζʼ. Καὶ ὁ μὲν προτρεπτιχὸς εἰς ἀνδρίαν ἐστὶ π΄. κατηγοριχοὶ τῶν ἀσεβῶν καὶ παρανόμων εἰσὶ ὁ . Καὶ ὁ μὲν ἐπικλήσεώς ἐστι δ΄. Καὶ οἱ μὲν καυχήσεως τῆς ἐν Κυρίῳ ἀπαγγέλλονο τὲς λόγους εἰσὶ κβ' καὶ χςʼ, ληʼ, λθ΄, μα΄, ξαʼ, οεʼ, Καὶ οἱ μὲν ὕμνον ῥήματα λέγουσι μζ', ξδ΄. Ὁ δὲ ἀλαλαγμοῦ καὶ περὶ ἀναστάσεως ξε'. Καὶ ἕτερος ἀλαλαγμοῦ μόνον ῥήματα λέγει θ';
Ei gar dei kai pithanōteron eipein, pasa men hē theia Graphē didaskalos estin aretēs kai pisteōs alēthous" hē de ge bithlos tōn Psalmōn echei kai tēn eikona pōs tēs diagōgēs tōn psychōn. Hōs gar ho ᾿ eiserchomenos pros basilea typoutai kai tǭ schēmati kai tois rhēmasin, hina mē, para tauta legōn, hōs apaideutos echthlēthę̄ʼ houtōs hē theia biblos ton p᾿ aretę̄ trechonta kai boulomenon katanoēsai tēn kou Sōtēros en sōmati politeian hypomimnēskei prōton dia tēs anagnōseōs ta kinēmata tēs psychis, kai houtō loipon typoi kai didaskei tous entynchanontas tois toioutois logois. Eisi men oun, hina touto prōton tis tēs biblou paratērēsētai, hoi men hoe en prophēteią, hoi de hōs en euchę̄, hoi de en exē Kai eisi men hoi en diēgēmati iē΄, ag΄, os΄, oz', pē΄, rs', rig΄, rasʼ, bas". Hoi de hōs en euchę̄, tis", xzʼ, pth', raʼ rla', rma΄. Hoi de hōs en entychią kai euchę̄ kai deēsei e΄, s!, ta΄, tϑ΄,. ie΄, kd', kz', l΄, ld', lz, mb΄, ng΄, ndʼ, ne΄, nsʼ, nē΄, nthʼ, xʼ, xg΄, ab', pe΄, pz', rlz', rlthʼ, Kai ho men hōs en entychią kai eucharistią rlē. Hoi de hōs en entychią monę̄ g', cheʼ, xē΄, xthʼ, o΄, og΄, Kai hoi men en exomologēsei thʼ, od΄, hi,aʼ, rd', 7Ho toiauta legonta. Ou gar monon peri tōn ergōn, Hoi de sympeplegmenēn echontes exomologēsin kai diēgēsin th', od', re', rs", riz', Ho de sympeplegmenēn echōn exomologēsin kai diēgēsin meta aineseōs ri'΄. Kai ho men en parainesei esti ls'. Hoi de en prophēteią ch', chaʼ, md', ms', oe΄, Kai apangeltikos men meta prophēteias rth'. Protreptichos de meta asmatos elechthē rmth'. Kai hoi men diagraphontes ton enareton bion eiai Hoi de hainon apangellontes houtoi eisin {., ris΄, rld', rmd', rme΄, rms΄, rmē, rn Kai hoi men eucharistichoi eisin ē΄, thʼ, iz΄, lg', mϑ, Kai allos epideichtichos prothymias metʼ hǭdēs rzʼ. Kai ho men protreptichos eis andrian esti p΄. katēgorichoi tōn asebōn kai paranomōn eisi ho . Kai ho men epiklēseōs esti d΄. Kai hoi men kauchēseōs tēs en Kyriǭ apangellono tes logous eisi kb' kai chsʼ, lēʼ, lth΄, ma΄, xaʼ, oeʼ, Kai hoi men hymnon rhēmata legousi mz', xd΄. Ho de alalagmou kai peri anastaseōs xe'. Kai heteros alalagmou monon rhēmata legei th'?
If one must speak still more persuasively: all divine Scripture is a teacher of virtue and of true faith, but the book of Psalms also has in some way the image of the conduct of souls. For as one who goes in to a king is formed in his bearing and his words, lest by speaking otherwise he be thrown out as uneducated, so the divine book first reminds the one who runs in virtue and wishes to understand the Saviour's way of life in the body, through the reading, of the movements of the soul, and so then forms and teaches those who read such words. Now—so that one may first observe this about the book—some psalms are in narrative, some in prayer, some in … Those in narrative are [the 18th], 43rd, 76th, 77th, 88th, 104th, 105th, 106th, 113th, …. Those in prayer: …, 67th, 89th, 101st, 131st, 141st. Those in petition, prayer, and supplication: the 5th, 6th, 11th, …, 15th, 24th, 27th, 30th, 34th, 37th, 42nd, 53rd, 54th, 55th, 56th, 58th, 59th, 60th, 63rd, …, 85th, 87th, 137th, 139th. One is in petition and thanksgiving: the 138th. Those in petition alone: the 3rd, 25th, 68th, 69th, 70th, 73rd. Those in confession: the 9th, 74th, …, 104th, …. For not only concerning works … Those that combine confession and narrative: the 9th, 74th, 105th, 106th, 117th. One combining confession and narrative with praise: the 110th. One is in exhortation: the 36th. Those in prophecy: the 20th, 21st, 44th, 46th, 75th. One is announcing, with prophecy: the 109th. One was spoken as exhorting, with song: the 149th. Those describing the virtuous life are … Those that proclaim praise are …, 116th, 134th, 144th, 145th, 146th, 148th, 150th. Those of thanksgiving are the 8th, 9th, 17th, 33rd, 49th (?), …. Another showing eagerness with song is the 107th. One exhorting to courage is the 80th. Those accusing the ungodly and lawless are …. One is of invocation: the 4th. Those proclaiming words of boasting in the Lord are the 22nd and 26th, 38th, 39th, 41st, 61st, 75th, …. Those speaking words of hymn are the 47th and 64th. One is of shouting and about the resurrection: the 65th. And another speaks only words of shouting: the [99th?].
Chapter 15
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Τοιαύτης οὖν τῆς διατάξεως οὔσης τῶν Ψαλμῶν, ἔστι λοιπὸν δυνατὸν τοὺς ἐντυγχάνοντας εὑρεῖν ἐν ἑκάστῳ, καθὰ προεῖπον, τὰ κινήματα καὶ τὴν κατάστασιν τῆς ἰδίας ψυχῆς, οὕτως τε περὶ ἑκάστον τὸν τύπον καὶ τὴν διδασκαλίαν " καὶ τίνα μὲγ λέγων ἀρέσκειν δύναται τῷ Κυρίῳ,, διὰ ποίων δὲ ῥημάτων ἑαυτὸν διορθοῦσθαι δύναται, καὶ εὐχαριστεῖν τῷ Κύρίῳ, ὑπὲρ τοῦ μὴ εἰς ἀσέβειαν ἐκπίπτειν τὸν παρὰ ἀλλὰ καὶ περὶ ἀργοῦ ῥήματος ἀποδοῦναι λόγον ἔχομεν τῷ Κριτῇ. Δν τε τοίνυν μαχαρίσαι τινὰ θελήσης, ἔχεις πῶς δεῖ, καὶ ἐπὶ τίνι, καὶ τίνα δεῖ λέγειν, τόν τε α' καὶ τὸν λαʼ, καὶ μ', καὶ ρια', καὶ ριη΄, καὶ ρχζ'" ἄν τε μέμψασθαι τὴν Ἰουδαίων κατὰ τοῦ Σωτῆρος ἐπιβουλὴν, ἔχεις τὴν δευτέραν ᾧδήν. Ἂν δὲ διώχῃ παρὰ τῶν ἰδίων, καὶ πολλοὺς ἔχῃς τοὺς ἐπαναστάντας κατὰ σοῦ, λέγε τὸν γ' ψαλμόν. Εἰ δὲ οὕτως θλιθόμενος ἐπεκαλέσω τὸν Κύριον, καὶ εἰσαχουσθεὶς θέλεις εὐχαριστεῖν, ψάλλε τὸν τέταρτον, καὶ οδ', καὶ ροιδ΄. Καὶ ἐὰν, ἔτι τοὺς πονηρευομένους βλέπων ἐνεδρεύειν Ϊ θέλοντας, ἐνωτίζεσθαί σου θέλῃς τὴν εὐχὴν, ὀρθρίζων τὰ πρωΐ ψάλλε τὸν ε΄. Αἰσθόμενος δὲ ἀπειλῆς τοῦ ρίου, ἐὰν διὰ τοῦτο ταραττόμενον σεαυτὸν βλέπῃς, δύνασαι λέγειν τὸν ς΄ καὶ τὸν λζ΄. Ἐὰν δὲ καὶ βουλεύωνταί τινες κατὰ σοῦ, ὡς ὁ ᾿Αχιτόφελ κατὰ τοῦ Δαβὶδ, καὶ τοῦτό σοΐ τις ἀπαγγείλῃ, ψάλλε τὸν ζ΄, καὶ θάῤῥει τῷ ῥῤνομένῳ σε Θεῷ.
Toiautēs oun tēs diataxeōs ousēs tōn Psalmōn, esti loipon dynaton tous entynchanontas heurein en hekastǭ, katha proeipon, ta kinēmata kai tēn katastasin tēs idias psychēs, houtōs te peri hekaston ton typon kai tēn didaskalian " kai tina meg legōn areskein dynatai tǭ Kyriǭ,, dia poiōn de rhēmatōn heauton diorthousthai dynatai, kai eucharistein tǭ Kyriǭ, hyper tou mē eis asebeian ekpiptein ton para alla kai peri argou rhēmatos apodounai logon echomen tǭ Kritę̄. Dn te toinyn macharisai tina thelēsēs, echeis pōs dei, kai epi tini, kai tina dei legein, ton te a' kai ton laʼ, kai m', kai ria', kai riē΄, kai rchz'" an te mempsasthai tēn Ioudaiōn kata tou Sōtēros epiboulēn, echeis tēn deuteran hǭdēn. An de diōchę̄ para tōn idiōn, kai pollous echę̄s tous epanastantas kata sou, lege ton g' psalmon. Ei de houtōs thlithomenos epekalesō ton Kyrion, kai eisachoustheis theleis eucharistein, psalle ton tetarton, kai od', kai roid΄. Kai ean, eti tous ponēreuomenous blepōn enedreuein Ï thelontas, enōtizesthai sou thelę̄s tēn euchēn, orthrizōn ta prōï psalle ton e΄. Aisthomenos de apeilēs tou riou, ean dia touto tarattomenon seauton blepę̄s, dynasai legein ton s΄ kai ton lz΄. Ean de kai bouleuōntai tines kata sou, hōs ho ᾿Achitophel kata tou Dabid, kai touto soï tis apangeilę̄, psalle ton z΄, kai tharrhei tǭ rhrnomenǭ se Theǭ.
Such being the arrangement of the Psalms, it is possible for readers to find in each, as I said before, the movements and state of their own soul, and so for each case the pattern and the teaching: what one can say to please the Lord, and with what words one can correct oneself and give thanks to the Lord, so that he who [speaks otherwise] may not fall into ungodliness. For we must give account to the Judge not only for our works but even for an idle word. If, then, you wish to call someone blessed, you have how one should do it, and on what ground, and what one should say: the 1st, the 31st, the 40th, the 111th, the 118th, and the 127th. If you wish to rebuke the plot of the Jews against the Saviour, you have the second song. If you are persecuted by your own people and have many rising up against you, say the 3rd psalm. If, so afflicted, you have called upon the Lord and, having been heard, wish to give thanks, sing the fourth, the 74th, and the 114th. And if, seeing evildoers still wishing to lie in wait for you, you want your prayer to be heard, rise early in the morning and sing the 5th. If you perceive a threat from the Lord and see yourself troubled by it, you can say the 6th and the 37th. And if some take counsel against you, as Ahithophel did against David, and someone tells you of it, sing the 7th, and take courage in God who rescues you.
Chapter 16
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Βλέπων δὲ τὴν πανταχοῦ χάριν τοῦ Σωτῆρος ἐχτεταμένην, καὶ σωθὲν τὸ γένος τῶν ἀνθρώπων, ἐὰν προσφωνεῖν θέλῃς τῷ Κυρίῳ, ψάλλε τὸν η΄. ᾿Αλλὰ πάλιν σαι θέλεις ἐπιλήνιον, εὐχαριστῶν τῷ Κυρίῳ, ἔχεις αὐτὸν πάλιν τὸν η΄ καὶ τὸν πγ΄. Ἐπὶ δὲ τῷ κατ᾿ ηργῆσθα: τὸν ἐχθρὸν καὶ σεσῶσθαι τὴν κτίσιν, μὴ καυχώμενος ἐπὶ σαυτῷ, ἀλλὰ εἰδὼς τὸν Υἱὸν τοῦ Θεοῦ τοῦτο κατορθώσαντα, λέγε τὸν εἰς αὐτὸν εἰρημένον θ' ψαλμόν. Καὶ ἐὰν λίαν σέ τις ταράσσειν ἐθέλη, ἔχε σὺ τὴν πεποίθησιν εἰς τὸν Κύριον, καὶ νυΐηο, ψάλλε τὸν ι΄. Ὅταν δὲ τὴν τῶν πολλῶν ὑπερηφανίαν ἴδῃς καὶ πλεονάζουσαν τὴν κακίαν, ὥστε μηδὲν ὅσιον ἐπ᾿ ἀνθρώποις γενέσθαι, κατάφυγε σὺ ἐπὶ τὸν Κύριον, καὶ λέγε τὸν ια΄. Ἐγχρονιζούσης δὲ τῆς παρὰ τῶν ἐχθρῶν ἐπιβουλῆς, μὴ ὀλιγώρει ὡς ἐπιλησθεὶς “«αρὰ τῷ Θεῷ, ἀλλὰ παρακάλει τὸν Κύριον ἄδων τὸγ
Blepōn de tēn pantachou charin tou Sōtēros echtetamenēn, kai sōthen to genos tōn anthrōpōn, ean prosphōnein thelę̄s tǭ Kyriǭ, psalle ton ē΄. ᾿Alla palin sai theleis epilēnion, eucharistōn tǭ Kyriǭ, echeis auton palin ton ē΄ kai ton pg΄. Epi de tǭ kat᾿ ērgēstha: ton echthron kai sesōsthai tēn ktisin, mē kauchōmenos epi sautǭ, alla eidōs ton Huion tou Theou touto katorthōsanta, lege ton eis auton eirēmenon th' psalmon. Kai ean lian se tis tarassein ethelē, eche sy tēn pepoithēsin eis ton Kyrion, kai nyïēo, psalle ton i΄. Hotan de tēn tōn pollōn hyperēphanian idę̄s kai pleonazousan tēn kakian, hōste mēden hosion ep᾿ anthrōpois genesthai, kataphyge sy epi ton Kyrion, kai lege ton ia΄. Enchronizousēs de tēs para tōn echthrōn epiboulēs, mē oligōrei hōs epilēstheis “«ara tǭ Theǭ, alla parakalei ton Kyrion adōn tog
Seeing the grace of the Saviour extended everywhere and the human race saved, if you wish to address the Lord, sing the 8th. And again, if you wish to sing a song of the winepress, giving thanks to the Lord, you have the same 8th and the 83rd. For the overthrow of the enemy and the saving of the creation, not boasting in yourself but knowing that it was the Son of God who accomplished it, say the 9th psalm, spoken about him. And if someone wishes to trouble you greatly, keep your confidence in the Lord and sing the 10th. When you see the pride of the many and wickedness abounding, so that nothing holy remains among men, take refuge in the Lord and say the 11th. When the plot of the enemies drags on, do not lose heart as though forgotten by God, but call upon the Lord, singing the …
Chapter 17
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Ἐπειδὰν βλασφημούντων τινῶν κατὰ τῆς Προνοίας ἀκούσῃς, μὴ κοινώνει μὲν αὐτῶν τῇ ἀσεβείᾳ, ἐντυγχάνων δὲ τῷ Θεῷ, λέγε τὸν ιγ' καὶ νβ΄. Καὶ λοιπὸν ἐὰν θέλης μαθεῖν ὁποῖός ἐστι τῆς βασιλείας τῶν οὐρανῶν ὁ πολίτης, ψάλλε τὸν ιδ'. ξ΄, Προσευχῆς σοι χρεία διὰ τοὺς ἀνθεστηχότας σοι καὶ περιέχοντάς σου τὴν ψυχὴν, ἀδΞ τὸν τιςʼ, καὶ «ὸν πε', καὶ τὸν πζ', καὶ τὸν ρμ'. ᾿Αλλὰ θέλεις μας θεῖν, πῶς Μίωῦσῆς προσηύξατο, ἔχεις τὸν πθ΄. ᾿Αλλʼ ἐσώθης ἀπὸ τῶν ἐχθρῶν σου, καὶ ἐῤῥύσθης ἀπὸ τῶν ͵, διωκόντων σε, ἄδε καὶ σὺ τὸν ιζʼ ψαλμόν. θαυμάζεις ἱ τὴν τῆς κτίσεως τάξιν, καὶ τὴν εἰς αὐτὴν τῆς Προνοίας χάριν, τοῦ τε νόμοὐύ τὰ ἱερὰ προστάγματα, ψάλλε τὸν ιηʼ καὶ τὸν κγ΄. θλιδομένους δὲ ὁρῶν, παρακάλει τούτους, ἐπευχόμενος καὶ λέγων αὐτοῖς τὰ ἐν τῷ ιθ' ψαλμῷ ῥήματα. Ὁρᾷς σεαυτὸν ποιμαινόμενον καὶ εὐοδούμενον παρὰ τοῦ Κυρίου, χαίρων ἐπὶ τούτῳ ψάλλε τὸν κβ'. Οἱ ἐχθροὶ περὶ σὲ, ἀλλὰ σὺ τὴν ψυχὴν ἐπαίρων πρὸς Θεὸν, λέγε τὸν κδ΄, καὶ ὄψει τούτους ἁμαρτάνοντας διαχεγῆς. Ἐπιμένουσιν οἱ ἐχθροὶ, οὐδὲν ἕτερον ἣ τὰς χεῖρας ἔχοντες αἱμάτων πλήρεις, καὶ ζητοῦντες ἑλκῦσαί σε καὶ ἀπολέσαι, μὴ δῷς ἀνθρώπῳ τὸ κρῖμα (ὕποπτα γὰρ πάντα τὰ ἀνθρώπινα)" ἀλλὰ τὸν Θεὸν ἀξιῶν κριτὴν γενέσθαι ( μόνος γὰρ αὑτὸς δίκαιος), λέγε τὰ ἐν τῷ χεʼ, καὶ τὸν λδ', καὶ τὸν μβ'. Ἐὰν δὲ καὶ τραχύτερον ἐπίθωνται, καὶ πλῇθος ὡς παρεμθολαὶ γένωνται οἱ ἐχθροὶ, τες ὡς μήπω σου χρισθέντος, καὶ διὰ τοῦτο πολεμεῖν ἐθέλοντες " μὴ πτήξῃς, ἀλλʼ ἀδε τὸν χςʼ ψαλμόν. Ἐπειδὴ δὲ ἀσθενής ἐστιν ἡ φύσις τῶν ἀνθρώπων, ; πρὸὴς ἐκείνους ἔχης τὴν σχολὴν, χράζε πρὸς τὸν Θεὸν, Καὶ ἑὰν θέλῃς εὐχαριστῶν μᾳθεῖν πῶς δεῖ προσφέρειν τῷ Κυρίῳ, νοητῶς νοῶν ψάλλε τὸν κη΄. Καὶ λοιπὸν ἐγχαινίξων τὰν οἶκόν σου τὴν τε ψυχὴν τὴν τὸν Κύριον ὑποδεχομένην, καὶ τὸν σωματικὸν οἶκον, ἐν ᾧ σωματικῶς χατοιχεῖς, εὐχαρίστει, καὶ λέγε τόν τε χθʼ καὶ τὸν ἐν τοῖς ἀναβαθμοῖς ρχτ'.
Epeidan blasphēmountōn tinōn kata tēs Pronoias akousę̄s, mē koinōnei men autōn tę̄ asebeią, entynchanōn de tǭ Theǭ, lege ton ig' kai nb΄. Kai loipon ean thelēs mathein hopoios esti tēs basileias tōn ouranōn ho politēs, psalle ton id'. x΄, Proseuchēs soi chreia dia tous anthestēchotas soi kai periechontas sou tēn psychēn, adX ton tisʼ, kai «on pe', kai ton pz', kai ton rm'. ᾿Alla theleis mas thein, pōs Miōysēs prosēuxato, echeis ton pth΄. ᾿Allʼ esōthēs apo tōn echthrōn sou, kai errhysthēs apo tōn ͵, diōkontōn se, ade kai sy ton izʼ psalmon. thaumazeis hi tēn tēs ktiseōs taxin, kai tēn eis autēn tēs Pronoias charin, tou te nomouy ta hiera prostagmata, psalle ton iēʼ kai ton kg΄. thlidomenous de horōn, parakalei toutous, epeuchomenos kai legōn autois ta en tǭ ith' psalmǭ rhēmata. Horąs seauton poimainomenon kai euodoumenon para tou Kyriou, chairōn epi toutǭ psalle ton kb'. Hoi echthroi peri se, alla sy tēn psychēn epairōn pros Theon, lege ton kd΄, kai opsei toutous hamartanontas diachegēs. Epimenousin hoi echthroi, ouden heteron hē tas cheiras echontes haimatōn plēreis, kai zētountes helkysai se kai apolesai, mē dǭs anthrōpǭ to krima (hypopta gar panta ta anthrōpina)" alla ton Theon axiōn kritēn genesthai ( monos gar hautos dikaios), lege ta en tǭ cheʼ, kai ton ld', kai ton mb'. Ean de kai trachyteron epithōntai, kai plę̄thos hōs paremtholai genōntai hoi echthroi, tes hōs mēpō sou christhentos, kai dia touto polemein ethelontes " mē ptēxę̄s, allʼ ade ton chsʼ psalmon. Epeidē de asthenēs estin hē physis tōn anthrōpōn, ? proēs ekeinous echēs tēn scholēn, chraze pros ton Theon, Kai hean thelę̄s eucharistōn mąthein pōs dei prospherein tǭ Kyriǭ, noētōs noōn psalle ton kē΄. Kai loipon enchainixōn tan oikon sou tēn te psychēn tēn ton Kyrion hypodechomenēn, kai ton sōmatikon oikon, en hǭ sōmatikōs chatoicheis, eucharistei, kai lege ton te chthʼ kai ton en tois anabathmois rcht'.
When you hear some blaspheming against Providence, do not share in their ungodliness, but, appealing to God, say the 13th and the 52nd. And further, if you wish to learn what kind of man is a citizen of the kingdom of heaven, sing the 14th. Do you need prayer because of those who oppose you and surround your soul? Sing the 16th, the 85th, the 87th, and the 140th. Do you wish to learn how Moses prayed? You have the 89th. Have you been saved from your enemies and rescued from those who pursue you? Sing yourself the 17th psalm. Do you marvel at the order of creation and the grace of Providence toward it, and the holy precepts of the law? Sing the 18th and the 23rd. Seeing people afflicted, comfort them, praying for them and saying to them the words in the 19th psalm. Do you see yourself shepherded and guided on your way by the Lord? Rejoicing at this, sing the 22nd. Enemies are around you; but lifting up your soul to God, say the 24th, and you will see them sinning in vain. The enemies persist, having nothing but hands full of blood, and seeking to drag you off and destroy you; do not give the judgment to a man—for all human things are suspect—but asking God to become judge—for he alone is just—say the words in the 25th, the 34th, and the 42nd. And if they attack more harshly and the enemies become a multitude like armies, … as though you had not yet been anointed, and wishing to make war on that account—do not cower, but sing the 26th psalm. But since human nature is weak, if … you have to deal with them, cry out to God [with the 27th]. And if, giving thanks, you wish to learn how one should make offerings to the Lord, understanding it spiritually, sing the 28th. And further, dedicating your house—both the soul that receives the Lord and the bodily house in which you dwell bodily—give thanks and say the 29th and, among the Songs of Ascent, the 126th.
Chapter 18
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Ὅταν δὲ σαυτὸν διὰ τὴν ἀλήθειαν μισούμενον καὶ διωχόμενον παρὰ πάντων τῶν τε φίλων καὶ συγγενῶν βλέπῃς, μὴ τούτοις μηδὲ σαυτῷ κατανοῶν ὀλιγωρήσῃς, μηδʼ, ἂν τοὺ; γνωρίμους ἴδῃς ἀποστρεφοπτήξῃς, ἀλλʼ ἐχστὰς ἀπὸ τούτων, καὶ σκοπῶν τὰ μέλλοντα, ψάλλε τὸν λ΄. Τοὺς δὲ βαπτιζομένους καὶ λυτρουμένους ἀπὸ τῆς φθαρτῆς γενέσεως βλέπων, καὶ θαυμάζων τὴν τοῦ Θεοῦ φιλανθρωπίαν, ᾿ δε εἰς ἐκείνους τὸν λα΄. Καὶ ὅταν μὲν ψάλλειν μετὰ πολλῶν ἐθέλῃς, τοὺς δικαίους ἄνδρας καὶ τοὺς ὀρθοὺς τῷ βίῳ συναγαγὼν,, λέγε καὶ σὺ τὸν λβ΄. Ἐμπεσὼν δὲ εἰς τοὺς ἐχθροὺς, καὶ σοφῶς αὐτοὺς διαφυγὼν, καὶ ἐκκλίνας ἀπὸ τῆς ἐπιβουλῆς αὑτῶν, εἰ θέλεις εὐχαριστῇσαι, συγκαλέσας τοὺς πραεῖς ἄνδρας, ἔπ' αὐτῶν ψάλλε τὸν λγ΄. Καὶ ἐὰν ἴδῃς τῶν παρανομούντων 6556, υἱ γι ἰοἱ δἰυηιϊ, ἀϊς ιγἰοαοὶ18 τὴν ἐπὶ τὸ κακὸν φιλονεικίαν, μὴ νόμιζε ἐν αὐτοῖς κατὰ φύσιν τὴν κακίαν εἶναι, οἷα λέγουσιν οἱ αἱρε" ἀλλὰ λέγε τὸν λε', καὶ ὄψει, ὅτι αὐτοὶ τοῦ ἁμαρτάνειν εἰσὶν αἴτιοι. Ἐὰν δὲ πολλὰ πράττοντας ἄνομα τοὺς πονηροὺς βλέπῃς, καὶ ἐπαιρομένους αὖτοὺς κατὰ τῶν μικρῶν, καὶ θέλῃς παραινεῖν τισι μὴ προσέχειν τούτοις, μηδὲ παραζηλοῦν αὐτοὺς, διὰ τὸ ταχέως αὐτοὺς ἀποσθέννυσθαι, λέγε καὶ σαυτῷ καὶ τοῖς ἑτέροις τὸν λς', ᾿Αλλὰ δὴ καὶ σὺ, προθέμενος προσέχειν σαυτῷ, ἐὰν βλέπῃς ἐπιτιθέμενον τὸν ἐχθρὸν (τότε γὰρ μᾶλλον ἐπεγείρεται κατὰ τῶν τοιούτων), καὶ θέλῃς ἐπἀλείφειν σαυτὸν κατʼ αὐτοῦ, ἀδε τὸν ληʼ ψαλμόν. Καὶ ἐὰν, τῶν ἐχθρῶν ἐπιτιθεμένων, ὑπομένης τὰς θλίψεις, καὶ θέλῃς μαθεῖν τὴν ἐκ τῆς ὑπομονής ὠφέλειαν, ψάλλε τὸν λθ' ψαλμόν. Βλέπων δὲ πολλοὺς πένητας καὶ πτωχοὺς, καὶ θέλεις ἐλεεῖσθαι αὐτοὺς, δύνασαι τοὺς μὲν ἤδη ἐλεήσαντας ἀποδέχεσθαι, τοὺς δὲ ἄλλου: εἰς τὸ ποιεῖν προτρέπεσθαι, ἐν τῷ λέγειν τὸν μ΄. Εἶτα ἑὰν, πάνυ τὸν πόθον ἔχων εἰς τὸν Θεὸν, ἀκούσῃς τῶν ἐχθρῶν ὀνειδιζόντων, μὴ ταράσσου " ἀλλὰ συνιεὶς τὸν ἐκ τοῦ τοιούτου πόθου ἀθάνατον καρπὸν, παρακάλει σαυτοῦ τὴν ψυχὴν τῇ εἰς Θεὸν ἐλπίδι, καὶ ταύτῃ ἐπιχουφίζων καὶ χαταπραύνων τὰς ἐν τῷ βίῳ λύπας αὐτῆς, λέγε τὸν μαʼ ψαλμόν. Συνεχῶς δὲ ἀναμιμνῆσχεσθαι θέλων τὰς εὐεργεσίας τοῦ Θεοῦ τὰς γενομέ-" νας εἰς τοὺς πατέρας, καὶ περι τῆς ἐξόδου τῆς Αἰγύπτου καὶ τῆς ἐν τῇ ἐρήμῳ διαγωγῆς, πῶς τε ὁ μὲν Θεὸς ἀγαθὸς, οἱ δὲ ἄνθρωποι ἀχάριστοι, ἔχεις τὸν μγ΄, δυο δά Ὁ καὶ τὸν οζʼ, καὶ πηʼ, καὶ τὸν ρδ', καὶ τὸν ρε΄, καὶ ρος", καὶ ριγ'. Καταφυγὼν δὲ πρὸς τὸν Θεὸν καὶ διασωθεὶς ἀπὸ τῶν περὶ σὲ γενομένων θλίψεων, ἐὰν θέλῃς εὐχαριστῆσαι τῷ Θεῷ, καὶ διηγήσασθαι τὴν εἰς σὲ γενομένην φιλανθρωπίαν, ἔχεις τὸν με΄.
Hotan de sauton dia tēn alētheian misoumenon kai diōchomenon para pantōn tōn te philōn kai syngenōn blepę̄s, mē toutois mēde sautǭ katanoōn oligōrēsę̄s, mēdʼ, an tou? gnōrimous idę̄s apostrephoptēxę̄s, allʼ echstas apo toutōn, kai skopōn ta mellonta, psalle ton l΄. Tous de baptizomenous kai lytroumenous apo tēs phthartēs geneseōs blepōn, kai thaumazōn tēn tou Theou philanthrōpian, ᾿ de eis ekeinous ton la΄. Kai hotan men psallein meta pollōn ethelę̄s, tous dikaious andras kai tous orthous tǭ biǭ synagagōn,, lege kai sy ton lb΄. Empesōn de eis tous echthrous, kai sophōs autous diaphygōn, kai ekklinas apo tēs epiboulēs hautōn, ei theleis eucharistę̄sai, synkalesas tous praeis andras, ep' autōn psalle ton lg΄. Kai ean idę̄s tōn paranomountōn 6556, hui gi ioi diyēiï, aïs igioaoi18 tēn epi to kakon philoneikian, mē nomize en autois kata physin tēn kakian einai, hoia legousin hoi haire" alla lege ton le', kai opsei, hoti autoi tou hamartanein eisin aitioi. Ean de polla prattontas anoma tous ponērous blepę̄s, kai epairomenous autous kata tōn mikrōn, kai thelę̄s parainein tisi mē prosechein toutois, mēde parazēloun autous, dia to tacheōs autous aposthennysthai, lege kai sautǭ kai tois heterois ton ls', ᾿Alla dē kai sy, prothemenos prosechein sautǭ, ean blepę̄s epitithemenon ton echthron (tote gar mallon epegeiretai kata tōn toioutōn), kai thelę̄s epaleiphein sauton katʼ autou, ade ton lēʼ psalmon. Kai ean, tōn echthrōn epitithemenōn, hypomenēs tas thlipseis, kai thelę̄s mathein tēn ek tēs hypomonēs ōpheleian, psalle ton lth' psalmon. Blepōn de pollous penētas kai ptōchous, kai theleis eleeisthai autous, dynasai tous men ēdē eleēsantas apodechesthai, tous de allou: eis to poiein protrepesthai, en tǭ legein ton m΄. Eita hean, pany ton pothon echōn eis ton Theon, akousę̄s tōn echthrōn oneidizontōn, mē tarassou " alla synieis ton ek tou toioutou pothou athanaton karpon, parakalei sautou tēn psychēn tę̄ eis Theon elpidi, kai tautę̄ epichouphizōn kai chatapraunōn tas en tǭ biǭ lypas autēs, lege ton maʼ psalmon. Synechōs de anamimnēschesthai thelōn tas euergesias tou Theou tas genome-" nas eis tous pateras, kai peri tēs exodou tēs Aigyptou kai tēs en tę̄ erēmǭ diagōgēs, pōs te ho men Theos agathos, hoi de anthrōpoi acharistoi, echeis ton mg΄, dyo da Ho kai ton ozʼ, kai pēʼ, kai ton rd', kai ton re΄, kai ros", kai rig'. Kataphygōn de pros ton Theon kai diasōtheis apo tōn peri se genomenōn thlipseōn, ean thelę̄s eucharistēsai tǭ Theǭ, kai diēgēsasthai tēn eis se genomenēn philanthrōpian, echeis ton me΄.
When you see yourself hated and persecuted for the truth by all, friends and kin alike, do not lose heart over them or over yourself; nor, if you see your acquaintances turning away, cower; but, withdrawing from them and looking to the things to come, sing the 30th. Seeing those who are baptized and redeemed from corruptible birth, and marvelling at God's love of mankind, sing over them the 31st. And when you wish to sing psalms with many, gathering righteous men and those upright in life, say yourself the 32nd. Having fallen among enemies and wisely escaped them, and avoided their plot, if you wish to give thanks, call together the meek and sing the 33rd before them. And if you see the lawless … eager for evil, do not think that wickedness is in them by nature, as the heretics say; but say the 35th, and you will see that they themselves are the cause of their sinning. [19] If you see the wicked doing many lawless things and exalting themselves against the humble, and you wish to warn some not to heed them or envy them, because they are quickly extinguished, say the 36th to yourself and to others. And you yourself, having resolved to attend to yourself, if you see the enemy attacking—for then he rises the more against such people—and you wish to anoint yourself against him, sing the 38th psalm. And if, while the enemies attack, you endure afflictions and wish to learn the benefit of endurance, sing the 39th psalm. Seeing many poor and needy, and wishing them to receive mercy, you can commend those who have already shown mercy and urge others to do it, by saying the 40th. Then, if, having a great longing for God, you hear the enemies reproaching you, do not be troubled; but understanding the immortal fruit of such longing, comfort your soul with hope in God, and, lightening and soothing by it the griefs of this life, say the 41st psalm. Wishing to remember continually the benefits God gave to the fathers, both the exodus from Egypt and the sojourn in the desert, and how God is good but men ungrateful, you have the 43rd, the 77th, the 88th, the 104th, the 105th, the 106th, and the 113th. Having fled to God and been saved from the afflictions that surrounded you, if you wish to give thanks to God and recount his love for you, you have the 45th.
Chapter 20
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᾿Αλλ' ἥμαρτες, καὶ ἐντραπεὶς μεταγινώσκεις καὶ ἐλεηθῆναι ἀξιοῖς, ἔχεις τοὺς τῆς ἐξομολογήσεως καὶ μετανοίας λόγους ἐν τῷ ν΄. Εἰ δὲ καὶ διεδλήθης πονηρῷ βασιλεῖ, καὶ ὁρᾷς τὸν διάβολον καταχαυχώ-᾿ μενον, ἀναχώρει, καὶ λέγε καὶ σὺ τὰ ἐν τῷ να΄. Καὶ ὅτε μὲν διώχῃ, καὶ διαβάλλουσί τινες παραδοῦναί σε θέλοντες, ὡς οἱ Ζιφαῖοι καὶ οἱ ἀλλόφυλοι τὸν Δαβὶδ, ἀκηδιάσῃς, ἀλλὰ θαῤῥῶν τῷ Κυρίῳ, καὶ ὑμνῶν αὐτὸν, λέγε τὰ ἐν τῷ νγ΄ καὶ να΄. Ἐὰν δὲ καὶ συνδράμῃ ὁ διώκων, καὶ μὴ γινώσκων εἰσέλθῃ εἰς τὸ σπήΑὶ 8] λαιον ἐν ᾧ καὶ σὺ χρύπτη, μηδʼ οὕτως πτήξῃς " ἔχεις γὰρ τοὺς ἐν τοιαύτῃ ἀνάγκῃ χρησμοὺς εἰς παράχλῃησιν καὶ στηλογραφίας λόγους, τοὺς ἐν τῷ νςʼ καὶ τοὺς ἐν τῷ ρμα΄. ᾿Εὰν δὲ καὶ φυλαχθῆναι τὴν οἰκίαν χερΐῳ τὴν χάριν, ὡς ἐν στήλαις γράφων αὐτὴν ἐν τῇ ψυχῇ, μνημόσυνον οὖσαν τοῦ μὴ διεφθάρθαι σε, καὶ λέγε τὰ ἐν τῷ νηʼ ψαλμῷ. Ἐὰν δὲ καὶ ὀνειδίξζωσι θλέθοντες οἱ ἐχθροὶ, καὶ δοκοῦντες εἶναι φίλοι, καὶ λυπηθῇς ἐν τῇ ἀδολεσχίᾳ σο) πρὸς ὀλίγον, ἀλλὰ δύνασαι παραχαλεῖσθαι ὑμνῶν καὶ σὺ τὸν Θεὸν, καὶ λέγων τὰ ἐν τῷ νδ΄ ῥήματα. Καὶ πρὸς μὲν ὑποχρινομένους καὶ ἐν προσώπῳ χαυχωμένους λέγε πρὸς ἐντροπὴν ἐκείνων τὸν νζʼ ψαλδά ΘΟη ΞΟ] Δί ΟΠ τη οἱ ({{0}} Ἰηϑοτγι ρει αυΐ (ο ΔἸ καπὶ ᾿πἰ μοὶ τυἱ, οἱ αὶ νʼ ἀδη( δηνὶεὶ μόν" πρὸς δὲ τοὺς ὁρμῶντας ἀγρίως κατὰ σοῦ, καὶ θέλοντας λαβεῖν σον τὴν Ψυχὴν, ἀντίθες σὺ τὴν πρὸς τὸν Θεόν σου ὑποταγὴν, καὶ θάῤῥει. "Ὅσῳ γὰρ ὀχεῖνο! μαίνονται, τοσούτῳ μᾶλλον Κυρίῳ, καὶ λέγε τὰ ἐν τῷ ξα', Καὶ ἐὰν μὲν διωκόμενος εἰς ἐρημίαν ἀπέλθης, μὴ φοβηθῇς ὡς μόνος ὧν ἐχεῖ, ἔχων δὲ τὸν Θεὺν ἐχεῖ καὶ πρὸς αὐτὸν ὀρθρίζων ψάλλε τὸν ξβ΄. Ἐχφηδούντων δὲ τῶν ἐχθρῶν καὶ μὴ παυομένων τοῦ ἐνεδρεύειν, ἀλλὰ καὶ ἐξερευνώντων πᾶν κατὰ σοῦ, κἂν πλῆθος ὦσι, μὴ ὑπενξῷς " βέλη γὰρ νηπίων ἔδονται τούτων αἱ πληγαὶ, ψάλλον«ὃς σοῦ τὸν ξγʼ, καὶ τὸν ξδ', καὶ ξθ', καὶ ο΄.
᾿All' hēmartes, kai entrapeis metaginōskeis kai eleēthēnai axiois, echeis tous tēs exomologēseōs kai metanoias logous en tǭ n΄. Ei de kai diedlēthēs ponērǭ basilei, kai horąs ton diabolon katachauchō-᾿ menon, anachōrei, kai lege kai sy ta en tǭ na΄. Kai hote men diōchę̄, kai diaballousi tines paradounai se thelontes, hōs hoi Ziphaioi kai hoi allophyloi ton Dabid, akēdiasę̄s, alla tharrhōn tǭ Kyriǭ, kai hymnōn auton, lege ta en tǭ ng΄ kai na΄. Ean de kai syndramę̄ ho diōkōn, kai mē ginōskōn eiselthę̄ eis to spēAi 8] laion en hǭ kai sy chryptē, mēdʼ houtōs ptēxę̄s " echeis gar tous en toiautę̄ anankę̄ chrēsmous eis parachlę̄ēsin kai stēlographias logous, tous en tǭ nsʼ kai tous en tǭ rma΄. ᾿Ean de kai phylachthēnai tēn oikian cherïǭ tēn charin, hōs en stēlais graphōn autēn en tę̄ psychę̄, mnēmosynon ousan tou mē diephtharthai se, kai lege ta en tǭ nēʼ psalmǭ. Ean de kai oneidixzōsi thlethontes hoi echthroi, kai dokountes einai philoi, kai lypēthę̄s en tę̄ adoleschią so) pros oligon, alla dynasai parachaleisthai hymnōn kai sy ton Theon, kai legōn ta en tǭ nd΄ rhēmata. Kai pros men hypochrinomenous kai en prosōpǭ chauchōmenous lege pros entropēn ekeinōn ton nzʼ psalda ThOē XO] Di OP tē hoi ({{0}} Iēϑotgi rei auï (o DI kapi ᾿pi moi tui, hoi ai nʼ adē( dēniei mon" pros de tous hormōntas agriōs kata sou, kai thelontas labein son tēn Psychēn, antithes sy tēn pros ton Theon sou hypotagēn, kai tharrhei. "Hosǭ gar ocheino! mainontai, tosoutǭ mallon Kyriǭ, kai lege ta en tǭ xa', Kai ean men diōkomenos eis erēmian apelthēs, mē phobēthę̄s hōs monos hōn echei, echōn de ton Theun echei kai pros auton orthrizōn psalle ton xb΄. Echphēdountōn de tōn echthrōn kai mē pauomenōn tou enedreuein, alla kai exereunōntōn pan kata sou, kan plēthos ōsi, mē hypenxǭs " belē gar nēpiōn edontai toutōn hai plēgai, psallon«hos sou ton xgʼ, kai ton xd', kai xth', kai o΄.
Have you sinned, and, ashamed, do you repent and ask for mercy? You have the words of confession and repentance in the 50th. If you have been slandered before a wicked king and see the devil boasting, withdraw and say yourself the words in the 51st. And when you are persecuted, and some slander you, wishing to betray you, as the Ziphites and the foreigners did David, do not lose heart, but, trusting in the Lord and hymning him, say the words in the 53rd and the [55th]. And if the persecutor comes upon you and, not knowing, enters the cave in which you too are hiding, do not cower even so; for you have, for comfort in such need, the oracles and the words of inscription in the 56th and in the 141st. And if [one gives orders] that your house be watched, [and you escape, give thanks and], writing the grace in your soul as on pillars, a memorial that you were not destroyed, say the words in the 58th psalm. And if the enemies, afflicting you, reproach you, and those who seem to be friends as well, and you are grieved for a little while in your meditation, you can still be comforted by hymning God yourself and saying the words in the 54th. And against those who play the hypocrite and boast to your face, say, to shame them, the 57th psalm. … And against those who rush savagely at you and wish to take your life, set your submission to your God, and take courage; for the more they rage, the more [submit] to the Lord, and say the words in the 61st. And if, being persecuted, you go away into the desert, do not fear as though you were alone there; but, having God there, rise early to him and sing the 62nd. If the enemies terrify you and do not cease lying in wait, but search out everything against you, even if they are many, do not yield; for their blows will be like the arrows of children, as you sing the 63rd, the 64th, the 69th, and the 70th.
Chapter 21
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Καὶ ὅταν μὲν ὑμνῆσαι βούλῃ τὸν Κύριον, ᾧδε τὰ ἐν τῷ ξδ΄. Ἐὰν δὲ κατηχῆσαι θέλῃς τινὰς περὶ ( ἀναστάσεως, ἀδε τὰ ἐν τῷ ξε΄. Οἰχτιρμοὺς δὲ αἰτῶν παρὰ τοῦ Θεοῦ, ὕμνει αὐτὸν, Ψάλλων τὸν ξς΄. Ὅτε δὲ βλέπεις τοὺς μὲν ἀσεβεῖς ἐν εἰρήνῃ εὐθηνου μένους καὶ χαταθυμίως ζῶντας τοὺς δὲ δικαίους θλιδομέκαὶ σὺ τὰ ἐν τῷ οϑ' ψαλμῷ. Καὶ ὅταν μὲν ὀργισθῇ ὁ Θεὺς ἐπὶ τὸν λαὸν, ἔχεις εἰς παράκλησιν περὶ τούτου λόγους συνετοὺς τοὺς ἐν τῷ ογ΄ ὅτε δὲ χρεία σοι ἐξομολογήσεώς ἔστι, ψάλλε τὸν θ΄, οδ΄ καὶ [α', καὶ ρδʼ, καὶ ρε', καὶ ρς', καὶ οζ', καὶ ρι', καὶ ριζ', καὶ ρλε', καὶ ρλζ'. Καὶ δυσωπῆσαι μὲν θέλων τὰ τῶν Ἕλλήνων καὶ τὰ τῶν αἱρετικῶν, ὅτι μὴ παρʼ αὑτοῖς ἕνι θεογνωσία, ἀλλʼ ἐν μόνῃ τῇ καθολικῇ Ἐκκλησίᾳ, δύνασαι νοῶν ἄδειν καὶ λέγειν τὰ ἐν τῷ οε΄. Τῶν δὲ ἐχθρῶν προχαταλαθόντων τὰς διεχφυγὰς, καὶ πάνυ θλιδόμενος, κἂν ταραχθῇς, μὴ ἀπελπίσῃς, ἀλλὰ εὕχου" καὶ ἐὰν χράζων εἰσαχουσθῇς, εὐχαρίστει τῷ Θεῷ, λέγων τὰ ἐν τῷ ος΄. Ἐὰν δὲ ἐχθρὼ ἐπεισέλθωσι, καὶ μιάνωσι τὸν οἶκον τοῦ θεοῦ, τούς τε ἁγίους ἀποκτείνωσι, καὶ τὰ σώματα αὑτῶν ῥὀΐγωσι τοῖς πετεινοῖς τοῦ οὐρανοῦ, ἵνα μὴ συνελχυσθεὶς χαταπτήξῃς αὐτῶν τὴν ὠμότητα, σύμπασχε μὲν τοῖς πάσχουσιν, ἐντύγχανε δὲ τῷ Θεῷ, λέγων τὸν ογ χϑ'. Ἕν ἑορτῇ δὲ, θέλων σα: τῷ Κυρίῳ, συγκαλέσας τοὺς τοῦ Θεοῦ δούλους, ψάλλε τὰ ἐν τῷ π'ʼ καὶ
Kai hotan men hymnēsai boulę̄ ton Kyrion, hǭde ta en tǭ xd΄. Ean de katēchēsai thelę̄s tinas peri ( anastaseōs, ade ta en tǭ xe΄. Oichtirmous de aitōn para tou Theou, hymnei auton, Psallōn ton xs΄. Hote de blepeis tous men asebeis en eirēnę̄ euthēnou menous kai chatathymiōs zōntas tous de dikaious thlidomekai sy ta en tǭ oϑ' psalmǭ. Kai hotan men orgisthę̄ ho Theus epi ton laon, echeis eis paraklēsin peri toutou logous synetous tous en tǭ og΄ hote de chreia soi exomologēseōs esti, psalle ton th΄, od΄ kai [a', kai rdʼ, kai re', kai rs', kai oz', kai ri', kai riz', kai rle', kai rlz'. Kai dysōpēsai men thelōn ta tōn Hellēnōn kai ta tōn hairetikōn, hoti mē parʼ hautois heni theognōsia, allʼ en monę̄ tę̄ katholikę̄ Ekklēsią, dynasai noōn adein kai legein ta en tǭ oe΄. Tōn de echthrōn prochatalathontōn tas diechphygas, kai pany thlidomenos, kan tarachthę̄s, mē apelpisę̄s, alla heuchou" kai ean chrazōn eisachousthę̄s, eucharistei tǭ Theǭ, legōn ta en tǭ os΄. Ean de echthrō epeiselthōsi, kai mianōsi ton oikon tou theou, tous te hagious apokteinōsi, kai ta sōmata hautōn rhoïgōsi tois peteinois tou ouranou, hina mē synelchystheis chataptēxę̄s autōn tēn ōmotēta, sympasche men tois paschousin, entynchane de tǭ Theǭ, legōn ton og chϑ'. Hen heortę̄ de, thelōn sa: tǭ Kyriǭ, synkalesas tous tou Theou doulous, psalle ta en tǭ p'ʼ kai
And when you wish to hymn the Lord, sing the words in the 64th. If you wish to instruct some about the resurrection, sing the words in the 65th. Asking mercies from God, hymn him, singing the 66th. When you see the ungodly prospering in peace and living as they please, while the righteous are afflicted, … yourself the words in the … psalm. And when God is angry with his people, you have, for comfort about this, wise words in the 73rd. When you have need of confession, sing the 9th, the 74th, the [91st], the 104th, the 105th, the 106th, the [107th], the 110th, the 117th, the 135th, and the 137th. And wishing to shame the Greeks and the heretics, that the knowledge of God is not among them but only in the catholic Church, you can sing with understanding and say the words in the 75th. When the enemies have cut off the ways of escape, and you are greatly afflicted, even if you are troubled, do not despair, but pray; and if, crying out, you are heard, give thanks to God, saying the words in the 76th. And if enemies break in and defile the house of God, and kill the saints, and throw their bodies to the birds of heaven, then, so that you are not drawn in and do not cower before their cruelty, suffer with those who suffer, and appeal to God, saying the [78th]. At a feast, wishing to sing to the Lord, call together the servants of God and sing the words in the 80th and …
Chapter 22
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Τῶν δὲ ἐχθρῶν πάλιν ἐπισυναχθέντων πάντων πανταχόθεν, καὶ ἀπειλούντων κατὰ τοῦ οἴκου τοῦ Θεοῦ, συνθήκας ποιούγτων κατὰ τῆς εὐπεθείας. αιδϑοὶ ΔἢΑ ἵνα μὴ ἀθυμήσῃς διὰ τὸ πλῆθος καὶ τὴν δυναστείαν αὐτῶν, ἔχεις ὥσπερ ἄγκυραν ἐλπίδος τὰ ἐν τῷ πβ' ῥήματα. Καὶ ἐὰν, βλέπων τὸν οἶκον τοῦ Θεοῦ καὶ τὰ αἰώνια αὐτοῦ σκηνώματα, τὸν πόθον ἔχῃς εἰς αὐτὰ, ὡς εἶχεν ὁ ᾿Απόστολος, λέγε καὶ σὺ τὸν πγ΄ ψαλμόν. Παυσαμένης δέ ποτε τῆς ὀργῆς, καὶ τῆς αἰχμαλωσίας λυθεέσης, ἐὰν θέχῃς εὐχαριστῇσαι, ἔχεις εἰς τὸ λέγειν τὰ ἐν τῷ πδ' καὶ ρχε΄. Καὶ τὴν μὲν διαφορὰν τῆς καθολικῆς Ἐκκλησίας πρὸς τὰ σχίσματα ἐὰν θέλῃς. γινώσκειν, καὶ ἐντρέπειν ἐκείνους, δύνασαι λέγειν τὰ ἐν τῷ πεςʼ γεγραμμένα. Παραθαρσῦναι θέλων σεαυτὸν καὶ τοὺς ἑτέρους εἰς θεοσέβειαν, καὶ ὡς εἰς τὸν Θεὸν ἐλπὶς οὔτε καταισχύνει, ἀλλὰ καὶ ἄφοδον τὴν Ψυχὴν κατασκευάζει, αἴνει τὸν Θεὸν, λέγων τὰ ἐν τῷ μ΄. Ψάλαι θέλεις τῷ Σαββάτῳ ; ἔχεις τὸν ἰ.α΄. δβθγ Βογιίηϊοῦ ἀϊθ αρθὲ κγ', Εὐχαριστῇσαι θέλεις τῇ Κυριακῇ; ἔχεις τὸν
Tōn de echthrōn palin episynachthentōn pantōn pantachothen, kai apeilountōn kata tou oikou tou Theou, synthēkas poiougtōn kata tēs eupetheias. aidϑoi DēA hina mē athymēsę̄s dia to plēthos kai tēn dynasteian autōn, echeis hōsper ankyran elpidos ta en tǭ pb' rhēmata. Kai ean, blepōn ton oikon tou Theou kai ta aiōnia autou skēnōmata, ton pothon echę̄s eis auta, hōs eichen ho ᾿Apostolos, lege kai sy ton pg΄ psalmon. Pausamenēs de pote tēs orgēs, kai tēs aichmalōsias lytheesēs, ean thechę̄s eucharistę̄sai, echeis eis to legein ta en tǭ pd' kai rche΄. Kai tēn men diaphoran tēs katholikēs Ekklēsias pros ta schismata ean thelę̄s. ginōskein, kai entrepein ekeinous, dynasai legein ta en tǭ pesʼ gegrammena. Paratharsynai thelōn seauton kai tous heterous eis theosebeian, kai hōs eis ton Theon elpis oute kataischynei, alla kai aphodon tēn Psychēn kataskeuazei, ainei ton Theon, legōn ta en tǭ m΄. Psalai theleis tǭ Sabbatǭ ? echeis ton i.a΄. dbthg Bogiiēïou aïth arthe kg', Eucharistę̄sai theleis tę̄ Kyriakę̄? echeis ton
And when the enemies are again gathered together from all sides and threaten the house of God, making covenants against piety, … lest you lose heart because of their number and power, you have, as an anchor of hope, the words in the 82nd. And if, seeing the house of God and his eternal tabernacles, you have a longing for them, as the apostle had, say yourself the 83rd psalm. When at last the wrath has ceased and the captivity been loosed, if you wish to give thanks, you have to say the words in the 84th and the 125th. And if you wish to know the difference between the catholic Church and the schisms, and to shame them, you can say what is written in the 86th. Wishing to encourage yourself and others to the worship of God, and [to show] that hope in God does not put to shame but makes the soul fearless, praise God, saying the words in the [90th]. Do you wish to sing on the Sabbath? You have the [91st]. … Do you wish to give thanks on the Lord's day? You have the [23rd].
Chapter 23
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ἾΑσαι θέλεις δευτέρᾳ Σαββάτων ; λέγε τὰ ἐν τῷ μζ΄. Αἰνέσαι βούλει τῇ Παρασχενῇ ; ἔχεις τὸν αἷἵνον ἐν τῷ ιβ΄. Τότε γὰρ, γενομένου τοῦ σταυροῦ, ὁ οἶκος τοὔ Θεοῦ χοδομήθη, χαίΐίτοι τῶν ἐχθρῶν ἐπιχειρὴσάντων χωλῦσαιʼ καὶ διὰ τοῦτο ἐπινίκιον ἄδειν τῷ Θεῷ πρέπει τότε τὰ εἰρημένα ἐν τῷ ..8΄. Ἐὰν δὲ καὶ, αἰχμαλωσίας γενομένης, χαθαιρεθῇ ὁ οἶκος, καὶ πάλιν οἰχοδομηθῇ, ᾧδΞ τὰ ἐν τῷ νε΄. Τῆς δὲ γῆς κατάστασιν λαθούσης ἀπὸ τῶν πολεμούντων, καὶ λοιπὸν ἡρεμούσης, καὶ βασιλεύσαντος τοῦ Κυρίου, ἐὰν θέλῃς σαι περὶ τούτου, ἔχεις τὸν ς΄. Θέλεις τῇ τετράδι τοῦ Σαδθάτον ψάλλειν ; ἔχεις τὸν ἴγ΄ " τότε γὰρ παραδοθεὶς ὁ Κύριος ἐχδιχεῖν ἤρξατο τὴν κατὰ τοῦ θανάτου δίκην, καὶ θριαμδεύειν αὐτὸν παῤῥησίᾳ. τʼ ἂν οὖν, ἀναγινώσκων τὸ Εὐαγγέλιον, ἴδῃς τῇ Ἰουδαίους κατὰ τοῦ Κυρίου, ὁρῶν αὐτὸν τότε παῤῥηπσιαζόμενον ἐν τῇ κατὰ τοῦ διαβόλου ὑπὲρ ὑμῶν ἐχδιχία, ψάλλε τὰ ἐν αὐτῷ τῷ χ΄. Πάλιν βλέπων τὴν εἰς πάντα πρόνοιαν τοῦ Κυρίου καὶ τὴν κυριότητα αὐτοῦ, καὶ θέλων χατηχῇσάί τινας εἷς τὴν αὖτοῦ πίστιν καὶ ὑπακοὴν, πείθων αὐτοὺς πρῶτον ἐξομολογεῖσθαι, ψάλλε τὸν Καὶ ἐὰν, μαθὼν αὐτοῦ τὴν χριτιχὴν δύναμιν, καὶ ὅτι ἐλέῳ τὴν κρίσιν χερά» σας κρίνει ὁ Κύριος, θελήσῃς αὐτῷ προσελθεῖν ἔχεις εἰς τοῦτο λόγους τοὺς ἕν τῷ ρ΄.
IAsai theleis deuterą Sabbatōn ? lege ta en tǭ mz΄. Ainesai boulei tę̄ Paraschenę̄ ? echeis ton haiinon en tǭ ib΄. Tote gar, genomenou tou staurou, ho oikos tou Theou chodomēthē, chaiïitoi tōn echthrōn epicheirēsantōn chōlysaiʼ kai dia touto epinikion adein tǭ Theǭ prepei tote ta eirēmena en tǭ ..8΄. Ean de kai, aichmalōsias genomenēs, chathairethę̄ ho oikos, kai palin oichodomēthę̄, hǭdX ta en tǭ ne΄. Tēs de gēs katastasin lathousēs apo tōn polemountōn, kai loipon hēremousēs, kai basileusantos tou Kyriou, ean thelę̄s sai peri toutou, echeis ton s΄. Theleis tę̄ tetradi tou Sadthaton psallein ? echeis ton ig΄ " tote gar paradotheis ho Kyrios echdichein ērxato tēn kata tou thanatou dikēn, kai thriamdeuein auton parrhēsią. tʼ an oun, anaginōskōn to Euangelion, idę̄s tę̄ Ioudaious kata tou Kyriou, horōn auton tote parrhēpsiazomenon en tę̄ kata tou diabolou hyper hymōn echdichia, psalle ta en autǭ tǭ ch΄. Palin blepōn tēn eis panta pronoian tou Kyriou kai tēn kyriotēta autou, kai thelōn chatēchę̄sai tinas heis tēn autou pistin kai hypakoēn, peithōn autous prōton exomologeisthai, psalle ton Kai ean, mathōn autou tēn chritichēn dynamin, kai hoti eleǭ tēn krisin chera» sas krinei ho Kyrios, thelēsę̄s autǭ proselthein echeis eis touto logous tous hen tǭ r΄.
Do you wish to sing on the second day of the week? Say the words in the 47th. Do you wish to praise on the Day of Preparation? You have the praise in the [92nd]. For then, when the crucifixion had taken place, the house of God was built, although the enemies tried to prevent it; and therefore it is fitting to sing to God then a song of victory, the words in the [92nd]. And if, a captivity having occurred, the house is destroyed and built again, sing the words in the [95th]. When the land has gained stability, freed from those who war against it, and is at rest, and the Lord reigns, if you wish to sing about this, you have the [96th]. Do you wish to sing psalms on the fourth day of the week? You have the [93rd]; for then the Lord, having been betrayed, began to exact the penalty from death and to triumph over it openly. So when, reading the Gospel, you see the Jews [plotting] against the Lord, seeing him then speaking boldly in his vengeance against the devil on your behalf, sing the words in that same psalm. Again, seeing the Lord's providence over all things and his lordship, and wishing to instruct some in faith in him and obedience, persuading them first to confess, sing the [99th]. And if, having learned his power of judgment, and that the Lord judges mixing judgment with mercy, you wish to come to him, you have for this the words in the 100th.
Chapter 24
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᾿Ασθενοῦς δὲ ἡμῶν τῆς φύσεως οὔσης, ἐὰν διὰ τὰς συνοχὰς τοῦ βίου ὡς πτωχὸς γενόμενος ἀχηδιάσῃς ποτὲ, καὶ θέλῃς παραχληθῆναι, ἔχεις τὸν ραʼ ψαλμόν. Καὶ ἐπειδὴ πρέπει διὰ πάντων καὶ ἐν πᾶσιν εὐχαριστεῖν ἡμᾶς τῷ Θεῷ, ὅτε θέλεις εὐλογεῖν αὐτὸν, ἔχεις εἰς τοῦτο προτρέπεσθαι σαυτοῦ τὴν Ψυχὴν, καὶ λέγειν τὸν ρβ' καὶ ργ΄. Αἰνεῖν θέλεις τὸν Θεὸν, καὶ εἰδέναι πῶς καὶ ἐπὶ τίνι δεῖ αἰνεῖν, καὶ τίνας πρέπει λέγειν τὸν αἶνον ; ἔχεις τὸν ρδ', καὶ τὸν ῥς", καὶ ρλδ', καὶ ρμε', καὶ τὸν ρμς΄, καὶ τὸν ρμζ΄, καὶ τὸν ρμη', καὶ τὸν ρν΄. Ἔχεις πίστιν, ὡς εἶπεν ὁ Κύριος, καὶ πιστεύεις οἷς εὐχόμενος λαλεῖς ; λέγε τὸν ριεʼ., ᾿Αλλὰ ἀναβαίνοντα σαυτὸν αἴσθῃ ταῖς πράξεσιν, ὥστε λέγεῖν " Τὰ μὲν ὀπίσω ἐπιλανθάνομαι, τοῖς δὲ ἔμ» προσθεν ἐπεχτείγομαι; ἔχεις καθʼ ἐκάστην προχοἣν εἰς τὸ λέγειν τὰς τεʼ τῶν ἀναβαθμῶν δάς. '! Ἠχμαλωτεύθης ὑπὸ ἀλλοτρίων λογισμῶν, καὶ ἥσθου σεαυτὸν ἀπαγόμενον, καὶ μετέγνως, παῦσαι τοῦ λοιποῦ, καὶ μείνας ἐφʼ οἷς ἀμαρτάνοντα σεαυτὸν χατἔλαδες, κάθου, καὶ χλαῦσον καὶ σὺ, ὡς πεποίηκεν ὁ «ὅτε λαὸς, λέγων τὰ ἐν τῷ ρὰλς΄. Τοὺς δὲ πειρασμοὺς ἡγούμενος εἶναί σου δοχι μὴν, μετὰ τοὺς πειρασμοὺς ἐὰν εὐχαριστῆσαι θελήσῃς, ἔχεις τὸν ρλη ψαλμόν. Συνέχῃ πάλιν ἀπὸ ἐχθρῶν, καὶ ῥυσθῆναι θέλεις ; λέγε δὲ καὶ προσεύξασθαι θέλεις ψάλλε τὸν ε΄ καὶ ρμβ'. Ἐχθρὸς τύραννος ἐπανέστη τῷ λαῷ καί σοι, ὥσπερ Γολιὰθ τῷ Δαόδὶδ, ἀλλὰ πίστευε καὶ σὺ, ὡς ὁ Δαθὶδ, καὶ λέγε τὰ ἐν τῷ
᾿Asthenous de hēmōn tēs physeōs ousēs, ean dia tas synochas tou biou hōs ptōchos genomenos achēdiasę̄s pote, kai thelę̄s parachlēthēnai, echeis ton raʼ psalmon. Kai epeidē prepei dia pantōn kai en pasin eucharistein hēmas tǭ Theǭ, hote theleis eulogein auton, echeis eis touto protrepesthai sautou tēn Psychēn, kai legein ton rb' kai rg΄. Ainein theleis ton Theon, kai eidenai pōs kai epi tini dei ainein, kai tinas prepei legein ton ainon ? echeis ton rd', kai ton rhs", kai rld', kai rme', kai ton rms΄, kai ton rmz΄, kai ton rmē', kai ton rn΄. Echeis pistin, hōs eipen ho Kyrios, kai pisteueis hois euchomenos laleis ? lege ton rieʼ., ᾿Alla anabainonta sauton aisthę̄ tais praxesin, hōste legein " Ta men opisō epilanthanomai, tois de em» prosthen epechteigomai? echeis kathʼ ekastēn prochoēn eis to legein tas teʼ tōn anabathmōn das. '! Ēchmalōteuthēs hypo allotriōn logismōn, kai hēsthou seauton apagomenon, kai metegnōs, pausai tou loipou, kai meinas ephʼ hois amartanonta seauton chatelades, kathou, kai chlauson kai sy, hōs pepoiēken ho «hote laos, legōn ta en tǭ rals΄. Tous de peirasmous hēgoumenos einai sou dochi mēn, meta tous peirasmous ean eucharistēsai thelēsę̄s, echeis ton rlē psalmon. Synechę̄ palin apo echthrōn, kai rhysthēnai theleis ? lege de kai proseuxasthai theleis psalle ton e΄ kai rmb'. Echthros tyrannos epanestē tǭ laǭ kai soi, hōsper Goliath tǭ Daodid, alla pisteue kai sy, hōs ho Dathid, kai lege ta en tǭ
Since our nature is weak, if through the pressures of life you become like a poor man and lose heart at times, and wish to be comforted, you have the 101st psalm. And since we ought to give thanks to God through all things and in all, when you wish to bless him, you have, to rouse your soul to this, the 102nd and the 103rd to say. Do you wish to praise God and to know how and for what one should praise him, and what words of praise are fitting? You have the 104th, the 106th, the 134th, the 145th, the 146th, the 147th, the 148th, and the 150th. Do you have faith, as the Lord said, and do you believe what you say when you pray? Say the 115th. Do you perceive yourself ascending in your deeds, so as to say, "Forgetting what lies behind, I stretch forward to what lies ahead"? You have, for each advance, the fifteen Songs of Ascents to say. Have you been taken captive by alien thoughts, and felt yourself carried away, and repented? Stop for the future, and, remaining where you caught yourself sinning, sit down and weep yourself too, as the people did, saying the words in the 136th. Considering temptations to be your testing, if after the temptations you wish to give thanks, you have the 138th psalm. Are you again hemmed in by enemies and do you wish to be rescued? Say … And do you wish to pray? Sing the 5th and the 142nd. A tyrant enemy has risen up against the people and against you, as Goliath did against David; but believe yourself, as David did, and say the words in the …
Chapter 25
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Εἶτα θαυμάζων τὰς εἰς πάντας τὸῦ Θεοῦ εὐεργεσίας, καὶ μνημονεύων τῆς τε εἰς σὲ καὶ εἰς πάντας γενομένης ἀγαθότητος αὐτοῦ, ἐὰν θέλης διὰ ταῦτα βίους ἴῃ ανίἃ ΟοΙ] αι, οἵ ΟΥρᾶ οὔθ ὈΟηϊ δια, εὐλογεῖν τὸν Θεὸν, λέγε τὰ τοῦ Δαβὶδ ῥήματα, ἅπερ καὶ αὐτὸς εἶπεν ἐν τῷ ρμδ' ψαλμῷ. ἾΑσαι θέλεις τῷ Κυρίῳ; ἔχεις εἰς τὸ λέγειν τὸν .ιβ' καὶ ζ΄. Ἐὰν μικρὸς ὧν προχριθῇς εἰς ἀρχὴν τινα τῶν ἀδελφῶν σου, μὴ ἑπαίρου κατʼ αὐτῶν ἀλλὰ τῷ ἐχλεξαμένῳ Κυρίῳ διδοὺς δόξαν, ψάλλε καὶ σὺ τὸν ρναʼ ἴδιον ὄντα τοῦ Δαβίδ. ᾿Αλλὰ θέλεις Ψάλλειν ἐπαχοὴν ἔχοντας τὸ ᾿Αλληλούϊα, ἔχεις τὸν ρδ', ρεʼ, ρς", ριαʼ, ριβʼ, ριγ',
Eita thaumazōn tas eis pantas tou Theou euergesias, kai mnēmoneuōn tēs te eis se kai eis pantas genomenēs agathotētos autou, ean thelēs dia tauta bious ię̄ ania OoI] ai, hoi OUra outh OOēï dia, eulogein ton Theon, lege ta tou Dabid rhēmata, haper kai autos eipen en tǭ rmd' psalmǭ. IAsai theleis tǭ Kyriǭ? echeis eis to legein ton .ib' kai z΄. Ean mikros hōn prochrithę̄s eis archēn tina tōn adelphōn sou, mē hepairou katʼ autōn alla tǭ echlexamenǭ Kyriǭ didous doxan, psalle kai sy ton rnaʼ idion onta tou Dabid. ᾿Alla theleis Psallein epachoēn echontas to ᾿Allēlouïa, echeis ton rd', reʼ, rs", riaʼ, ribʼ, rig',
Then, marvelling at God's benefits to all and remembering his goodness that has come to you and to all, if you wish for this reason to bless God, say the words of David which he himself spoke in the 144th psalm. Do you wish to sing to the Lord? You have the [92nd] and the [97th] to say. If, though small, you are preferred to some office among your brethren, do not exalt yourself over them, but, giving glory to the Lord who chose you, sing yourself the 151st, which is David's own. And do you wish to sing psalms that have the response "Alleluia"? You have the 104th, 105th, 106th, 111th, 112th, 113th, …
Chapter 26
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Ὅτς δὲ θέλῃς κατʼ ἰδίαν τὰ περὶ τοῦ Σωτῆρος ψάλλειν, ἐν ἐκάστῳ μὲν σχεδὸν εὑρίσκεις ψαλμῷ τὰ «οιαῦταʼ ἔχεις δὲ μάλιστα τὸν μὲν μδ΄ καὶ τὸν ρθʼ δηλοῦντας τὴν ἐκ τοῦ Πατρὸς αὐτοῦ γνησίαν γέννησιν καὶ τὴν ἔνσαρκον αὐτοῦ παρουσίαν" τὸν δὲ χα' καὶ προλέγοντας περὶ τοῦ θείου σταυροῦ, καὶ ὅσην δι᾿ ἡμᾶς ἐπιβουλὴν ἀνεδέξατο, καὶ πόσα πέπονθε" καὶ τὸν μὲν β' καὶ ρηʼ σημαίνοντας τὴν τὸ τῶν Ἴουδαίων ἐπιβουλὴν καὶ πονηρίαν, καὶ τὴν Ἰούδᾳ τοῦ Ἰσχαριώτου προδοσίαν" τόν τε χ', καὶ μθ', καὶ οα' , (καλὴ δηλοῦντας τὴν τε βασιλείαν αὐτοῦ καὶ χριτι4 χὴν δύναμιν, καὶ τὴν εἰς ἡμᾶς αὐτοῦ πάλιν ἔνσαρκον παρουείαν, καὶ τὴν κλῆσιν τῶν ἐθνῶν. Καὶ ὁ μὲν ιε΄ δείκνυσιν αὐτοῦ τὴν ἐκ νεκρῶν ἀνάστασιν" ὁ δὲ κγ' καὶ μςʼ ἀπαγγέλλουσι τὴν εἰς οὐρανοὺς ἄνοδον αὐτοῦ " τὸν δὲ κβ΄, καὶ ιε΄, καὶ ὑζʼ, καὶ μη ἀναγινώσκων, θεωρῆσαι δυνήσῃ τὰς εἰς ἡμᾶς τοῦ Σωτῆρος διὰ τῶν παθημάτων αὐτοῦ γενομένας εὐεργεσίας. ᾿
Hots de thelę̄s katʼ idian ta peri tou Sōtēros psallein, en ekastǭ men schedon heuriskeis psalmǭ ta «oiautaʼ echeis de malista ton men md΄ kai ton rthʼ dēlountas tēn ek tou Patros autou gnēsian gennēsin kai tēn ensarkon autou parousian" ton de cha' kai prolegontas peri tou theiou staurou, kai hosēn di᾿ hēmas epiboulēn anedexato, kai posa peponthe" kai ton men b' kai rēʼ sēmainontas tēn to tōn Ioudaiōn epiboulēn kai ponērian, kai tēn Ioudą tou Ischariōtou prodosian" ton te ch', kai mth', kai oa' , (kalē dēlountas tēn te basileian autou kai chriti4 chēn dynamin, kai tēn eis hēmas autou palin ensarkon paroueian, kai tēn klēsin tōn ethnōn. Kai ho men ie΄ deiknysin autou tēn ek nekrōn anastasin" ho de kg' kai msʼ apangellousi tēn eis ouranous anodon autou " ton de kb΄, kai ie΄, kai hyzʼ, kai mē anaginōskōn, theōrēsai dynēsę̄ tas eis hēmas tou Sōtēros dia tōn pathēmatōn autou genomenas euergesias. ᾿
When you wish to sing by yourself the things concerning the Saviour, you find such things in almost every psalm; but you have especially the 44th and the 109th, which declare his genuine generation from the Father and his coming in the flesh; and the 21st and [the 68th], which foretell the divine cross, and how great a plot he endured for us, and how much he suffered; and the 2nd and the 108th, which signify the plot and wickedness of the Jews and the betrayal by Judas Iscariot; and the 20th, the 49th, and the 71st, which declare his kingdom and his power of judgment, and his coming to us again in the flesh, and the calling of the nations. The 15th shows his resurrection from the dead; the 23rd and the 46th proclaim his ascent into heaven; and reading the [92nd], the [95th], the [97th], and the [98th], you will be able to behold the benefits that came to us from the Saviour through his sufferings.
Chapter 27
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Τοιοῦτος μὲν οὖν ἐστι καὶ ὁ χαρακτὴρ εἰς ὠφέλειαν τοῖς ἀνθρώποις ἐκ τῆς βίβλου τῶν Ψαλμῶν, Ἰχούσης αὐτῆς ἰδίους ψαλμοὺς, καὶ ἐν τοῖς λοιποῖς ὃς περὶ τῆς ἐν σώματι παρουσίας τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ πυχνοτέρας τὰς προφητείας, καθὰ προεῖπον. Διὰ τί δὲ μετὰ μέλους καὶ δῇς ψάλλονται οἱ τοιοῦτοι λόγοι, ἀναγκαῖον μηδὲ τοῦτο παρελθεῖν. Τινὲς μὲν γὰρ τῶν παρʼ ἡμῖν ἀκεραίων, καίσοι πιστευόντων εἶναι θεόπνευστα τὰ ῥήματα, ὅμως νομίζουσι διὰ τὸ εὔφωνον καὶ τέρψεως ἔνεκεν τῆς ἀκοῆς μελῳδεῖσθαι τοὺς ψαλμούς. Οὐχ ἔστι δὲ οὕτως" οὐ γὰρ τὸ ἡδὺ καὶ πιθανὸν ἐζήτησεν ἡ Γραφή “ ἀλλὰ καὶ τοῦτο ὠφελείας ἕνεκεν τῆς ψυχῆς τετύπωται διὰ πάντα μὲν, μάλιστα δὲ διὰ δύο ταῦτα " πρῶτον μὲν, ὅτι ἔπρεπε τὴν θείαν Γραφὴν μὴ μόνον τῇ συνεχείᾳ, ἀλλὰ καὶ τῇ κατὰ πλάτος φωνῇ τὸν Θεὸν ὑμνεῖν. ΠΟΙ φοιῬγοξεθ, δορὰ ἰῃ ]Ἰαιπἀϊη6 τοοῖὶδ Ὠεοῦπὶ ἃ Κατὰ συνέχειαν μὲν οὖν εἴρηται, οἷά ἐστι τὰ τοῦ νόμου καὶ τῶν προφητῶν, καὶ τὰ ἱστορούμενα πάντα, μετὰ τῆς Καινῆς Διαθήκης ᾿ κατὰ πλάτος δὲ λέγεται, οἷά ἐστι τὰ τῶν ψαλμῶν καὶ ᾧδῶν καὶ ἀσμάτων ῥήματα καὶ οὕτως γὰρ σωθήσεται τὸ ἐξ ὅλης ἰσχύος καὶ δυνάμεως ἀγαπᾷν τὸν Θεὸν τοὺς ἀνθρώπους. Δεύτερον δὲ, ὅτι, ὥσπερ ἁρμονία τοὺς αὐλοὺς συντιθεῖσα μίαν τὴν συμφωνίαν ἀποτελεῖ, οὕτως, ἐπειδὴ καὶ ἐν τῇ ψυχῇ διάφορα κινήματα φαίνεται, καὶ ἔστιν ἐν αὐτῇ τὸ λογίζεσθαι, καὶ τὸ ἐπιθυμεῖν, καὶ τὸ θυμοειδὲς, ἐκ δὲ τῆς τούτων κινήσεως καὶ ἡ τῶν μελῶν γίνεται τοῦ σώματος ἐνέργεια, βούλεται ὁ λόγος μὴ ἀσύμφωνον εἶναι τὸν ἄνθρωπον ἑαυτῷ, μηδὲ διίστασθαι πρὸς ἑαυτόν" ὥστε λογίζεσθαι μὲν τὰ βέλτιστα, πράττειν δὲ τῷ θυμῷ τὰ φαῦλα, ὡς ὁ Πιλᾶτος λέγων : αυὐἱ μέν“ Οὐδεμίαν αἰτίαν εὑρίσκω εἰς αὐτόν" συντρέχων δὲ τῇ γνώμῃ τῶν Ἰουδαίων ἢ ἐπιθυμεῖν μὲν τὰ φαῦλα, μὴ δύνασθαι δὲ πράττειν, ὡς οἱ κατὰ ἣ πάλιν μὴ μοιχεύειν μὲν, κλέπτειν δέ" ἣ μὴ κλέπτειν μὲν, φονεύειν δέ" ἣ μὴ φονεύειν μὲν, βλασφημεῖν δέ.
Toioutos men oun esti kai ho charaktēr eis ōpheleian tois anthrōpois ek tēs biblou tōn Psalmōn, Ichousēs autēs idious psalmous, kai en tois loipois hos peri tēs en sōmati parousias tou Kyriou hēmōn kai Sōtēros Iēsou Christou pychnoteras tas prophēteias, katha proeipon. Dia ti de meta melous kai dę̄s psallontai hoi toioutoi logoi, anankaion mēde touto parelthein. Tines men gar tōn parʼ hēmin akeraiōn, kaisoi pisteuontōn einai theopneusta ta rhēmata, homōs nomizousi dia to euphōnon kai terpseōs eneken tēs akoēs melǭdeisthai tous psalmous. Ouch esti de houtōs" ou gar to hēdy kai pithanon ezētēsen hē Graphē “ alla kai touto ōpheleias heneken tēs psychēs tetypōtai dia panta men, malista de dia dyo tauta " prōton men, hoti eprepe tēn theian Graphēn mē monon tę̄ synecheią, alla kai tę̄ kata platos phōnę̄ ton Theon hymnein. POI phoiRhgoxeth, dora ię̄ ]Iaipaïē6 tooiid Ōeoupi ha Kata synecheian men oun eirētai, hoia esti ta tou nomou kai tōn prophētōn, kai ta historoumena panta, meta tēs Kainēs Diathēkēs ᾿ kata platos de legetai, hoia esti ta tōn psalmōn kai hǭdōn kai asmatōn rhēmata kai houtōs gar sōthēsetai to ex holēs ischyos kai dynameōs agapąn ton Theon tous anthrōpous. Deuteron de, hoti, hōsper harmonia tous aulous syntitheisa mian tēn symphōnian apotelei, houtōs, epeidē kai en tę̄ psychę̄ diaphora kinēmata phainetai, kai estin en autę̄ to logizesthai, kai to epithymein, kai to thymoeides, ek de tēs toutōn kinēseōs kai hē tōn melōn ginetai tou sōmatos energeia, bouletai ho logos mē asymphōnon einai ton anthrōpon heautǭ, mēde diistasthai pros heauton" hōste logizesthai men ta beltista, prattein de tǭ thymǭ ta phaula, hōs ho Pilatos legōn : auui men“ Oudemian aitian heuriskō eis auton" syntrechōn de tę̄ gnōmę̄ tōn Ioudaiōn ē epithymein men ta phaula, mē dynasthai de prattein, hōs hoi kata hē palin mē moicheuein men, kleptein de" hē mē kleptein men, phoneuein de" hē mē phoneuein men, blasphēmein de.
Such, then, is the character of the book of Psalms for people's benefit: it has psalms of its own, and in the rest, as I said before, rather frequent prophecies about the bodily coming of our Lord and Saviour Jesus Christ. Why such words are sung with melody and song, it is necessary not to pass over either. Some of the simple among us, though they believe the words to be inspired, nevertheless think that the psalms are sung for the sake of euphony and to delight the ear. But it is not so; for Scripture did not seek what is sweet and persuasive, but this too was ordained for the benefit of the soul, for every reason, but especially for these two. First, because it was fitting that the divine Scripture should hymn God not only in continuous speech but also in broad voice. … In continuous speech are said such things as those of the law and the prophets and all the histories, together with the New Testament; in broad voice are said such things as the words of psalms, odes, and songs; and so it will be ensured that people love God with all their strength and power. Second, because, just as harmony, joining the pipes together, produces a single concord, so, since different movements appear in the soul—there is in it reasoning, desiring, and the spirited part, and from their motion comes also the activity of the body's members—the Word wishes a man not to be out of tune with himself, nor at variance with himself, so as to reason the best things but do base things in passion, like Pilate, who said, "I find no fault in him," yet ran along with the opinion of the Jews; or to desire base things but be unable to do them, like those who [plotted] against …; or again not to commit adultery but to steal; or not to steal but to murder; or not to murder but to blaspheme.
Chapter 28
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χη". Ἵνʼ οὖν μὴ τοιαύτη τις ἐν ἡμῖν ταραχὴ γίνηται, θέλει τὴν ψυχὴν ὁ λόγος ἔχουσαν Χριστοῦ νοῦν, ὡς εἶπεν ὁ ᾿Απόστολος, τούτῳ καθηγεμόνι χρήσασθαι, καὶ ἐν τούτῳ τῶν μὲν ἐν αὐτῇ παθητιχῶν κρατεῖν, τῶν δὲ τοῦ σώματος μελῶν ἄρχειν, εἰς τὸ ὑπακούειν τῷ λόγῳʼ ἵνα, ὡς ἐν ἀρμονῖ τὸ πλῆκτρον, οὕτως αὐτὸς ὁ ἄνθρωπος ψαλτήριον γενόμενος, καὶ τῷ πνεύματι προσέχων ὁλοχλήρως, καὶ πᾶσι τοῖς μέλεσι καὶ τοῖς χινήμασιν ὑπαχούῃ, καὶ δουλεύῃ τῷ βουλήματι τοῦ Θεοῦ. Τῆς δὲ τοιαύτης τῶν λογισμῶν ἀταραξίας καὶ ἀκύμονος καταστάσεως εἰκὼν καὶ τύπος ἐστὶν ἡ τῶν Ψαλμῶν ἐμμελὴς ἀνάγνωσις. "Ὥσπερ γὰρ τὰ τῆς ψυχῆς νοήματα γνωρίζομεν καὶ σημαίνομὲν διʼ ὧν προφέρομεν λόγων, οὕτως, τῆς πνευματικῆς ἐν ψυχῇ ἁρμονίας τὴν ἐκ τῶν λόγων μελῳδίαν σύμθολον εἶναι θέλων ὁ Κύριος, τετύπωχεν ἐμμελῶς τὰς ᾧδὰς ψάλλεσθαι, καὶ τοὺς ψαλμοὺς μετʼ δῆς ἀναγινώσχεσθαι. Καὶ τοῦτʼ ἔστιν ἡ ἐπιθυμία ([0) τῆς ψυχῆς, τὸ καλῶς αὐτὴν διακεῖσθαι, ὡς γέγραπται' Εὐθυμεῖ τις ἐν ὑμῖν; ψα.1.λέτω. Οὕτως τὸ μὲν ἐν αὐτῇ ταραχῶδες καὶ τραχὺ καὶ ἄταχτον ἐξτὸ δὲ λυποῦν θεραπεύεται, ψαλλόντων ἡμῶν" ἽἼνα τί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἵγα ῃ τί συνταράσσεις με; Καὶ τὸ μὲν ἐσφαλμένον ἐπιγνώσεται λέγουσαʼ Ἐμοῦ δὲ παρὰ μικρὸν ἐσα.λεύθησαν οἱ πόδες" τὸ δὲ φοδηθὲν ἐπιῤῥώσει τῇ ἐλπίδι ἐν τῷ λέγεινʼ Κύριος ἐμοὶ βοηθὸς, καὶ οὗ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος.
chē". Hinʼ oun mē toiautē tis en hēmin tarachē ginētai, thelei tēn psychēn ho logos echousan Christou noun, hōs eipen ho ᾿Apostolos, toutǭ kathēgemoni chrēsasthai, kai en toutǭ tōn men en autę̄ pathētichōn kratein, tōn de tou sōmatos melōn archein, eis to hypakouein tǭ logǭʼ hina, hōs en armoni to plēktron, houtōs autos ho anthrōpos psaltērion genomenos, kai tǭ pneumati prosechōn holochlērōs, kai pasi tois melesi kai tois chinēmasin hypachouę̄, kai douleuę̄ tǭ boulēmati tou Theou. Tēs de toiautēs tōn logismōn ataraxias kai akymonos katastaseōs eikōn kai typos estin hē tōn Psalmōn emmelēs anagnōsis. "Hōsper gar ta tēs psychēs noēmata gnōrizomen kai sēmainomen diʼ hōn propheromen logōn, houtōs, tēs pneumatikēs en psychę̄ harmonias tēn ek tōn logōn melǭdian symtholon einai thelōn ho Kyrios, tetypōchen emmelōs tas hǭdas psallesthai, kai tous psalmous metʼ dēs anaginōschesthai. Kai toutʼ estin hē epithymia ([0) tēs psychēs, to kalōs autēn diakeisthai, hōs gegraptai' Euthymei tis en hymin? psa.1.letō. Houtōs to men en autę̄ tarachōdes kai trachy kai atachton exto de lypoun therapeuetai, psallontōn hēmōn" HiIna ti perilypos ei, hē psychē mou, kai higa ę̄ ti syntarasseis me? Kai to men esphalmenon epignōsetai legousaʼ Emou de para mikron esa.leuthēsan hoi podes" to de phodēthen epirrhōsei tę̄ elpidi en tǭ legeinʼ Kyrios emoi boēthos, kai hou phobēthēsomai ti poiēsei moi anthrōpos.
So that no such confusion may arise in us, the Word wishes the soul that has the mind of Christ, as the apostle said, to use it as its guide, and by it to master the passions within it and to rule the members of the body, so that they obey reason; so that, as the plectrum in harmony, so the man himself, having become a psaltery and attending wholly to the Spirit, may obey in all his members and movements and serve the will of God. Of such calmness of thoughts and waveless condition the melodious reading of the Psalms is an image and type. For just as we make known and signify the thoughts of the soul by the words we utter, so the Lord, wishing the melody of the words to be a symbol of the spiritual harmony in the soul, has ordained that the odes be sung melodiously and the psalms read with song. And this is the desire of the soul: to be in a good state, as it is written: "Is anyone among you cheerful? Let him sing psalms." So what is turbulent, rough, and disordered in it is smoothed out, and what grieves is healed, as we sing: "Why are you very sorrowful, my soul, and why do you trouble me?" And it will recognize where it has stumbled, saying: "But my feet had almost slipped"; and what is afraid it will strengthen with hope by saying: "The Lord is my helper, and I will not fear what man shall do to me."
Chapter 29
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χθʼ, Οἱ μὲν οὖν μὴ τοῦτον τὸν τρόπον ἀναγινώσκοντες τὰς θείας ᾧδὰς οὐ συνετῶς ψάλλουσιν, ἀλλʼ ἑαυτοὺς μὲν τέρπουσιν, ἔχουσι δὲ μέμψιν, ὅτι Οὐχ ὡραῖος αἷγος ἐν στόματι ἁμαρτω,λοῦ" οἱ δὲ κατὰ τὸν προειρημένον τρόπον ψάλλοντες, ὥστε τὴν μελῳδίαν τῶν ῥημάτων ἐκ τοῦ ῥυθμοῦ τῆς ψυχῆς καὶ τῆς πρὸς τὸ πνεῦμα συμφωνίας προσφέρεσθαι, οἱ κοιοῦτοι Ψάλλουσι μὲν τῇ γλώσσῃ, Ψάλλοντες δὲ καὶ τῷ νοῖ, 5|0] οὐ μόνον ἑαυτοὺς, ἀλλὰ καὶ τοὺς θέλοντας ἀκούειν αὐτῶν μεγάλως ὠφελοῦσιν. Ὁ γοῦν μακάριος Δαβὶδ, οὕτως χαταψάλλων τοῦ Σαοὺλ, αὐτὸ: εὐηρέστει Θεῷ, καὶ τὸν τάραχον καὶ τὸ μανιχὸν πάθος τοῦ τ; Σαοὺλ ἀπέλαυνε, καὶ γαληνιᾶν τὴν ψυχὴν αὐτοῦ παρεσχεύαζεν. Οὕτως οἱ ἱερεῖς ψάλλοντες, εἰς ἀταραξίαν τὰς ψυχὰς τῶν λαῶν καὶ εἰς ὁμόνοιαν αὐτὰς «ὧν ἐν οὐρανοῖς χορευόντων προσεχαλοῦντο. Τὸ ἄρα μετὰ μέλους λέγεσθαι τοὺς ψαλμοὺς οὐχ ἔστιν εὖὕφωνίας σπουδὴ, ἀλλὰ τεκμήριον τῆς ἁρμονίας τῶν ἐν τῇ ψυχῇ λογισμῶν. Καὶ ἡ ἐμμελὴς δὲ ἀνάγνωσις αὐμθολόν ἔστι τῆς εὐρύθμου καὶ ἁχειμάστου καταστάσεως τῆς διανοίας. Καὶ γὰρ τὸ αἰνεῖν τὸν Θεὸν χυμόάλοις εὐήχοις καὶ κιθάρᾳ καὶ δεχαχόρδῳ Ψαλσθα! μὲν νομίμως τὰ μέλη τοῦ σώματος: ὡς χορδὰς, «οὺς δὲ λογισμοὺς τῆς ψυχῆς ὡς; χύμθαλα γίνεσθαι, καὶ λοιπὸν τῇ ἠχῇ καὶ τῷ νεύματι τοῦ πνεύματος ; καῦτα πάντα κινεῖσθαι καὶ ζῆν' ὥττε, κατὰ τὸ γεγραμμένον, τῷ πνεύματι τὸν ἄγθρωπον ζὴν μὲν, καὶ τὰς πράξεις τοῦ σώματος θανατοῦν. Οὕτως γὰρ καὶ καλῶς ψάλλων δυθμίζει τὴν Ψυχὴν αὐτοῦ, καὶ ὥσπερ ἐξ ἀνισότητος εἰς ἰσότητα ἄγειʼ ὥστε ἐν τῷ κατὰ φύσιν αὐτὴν ἑστηχυΐαν μὴ πτοεῖσθαι ὑπό τινος, ἀλλὰ καὶ μᾶλλον εὐφαντάσιον γίνεσθαι, καὶ πλέον αὐτὴν λαμθδάνειν πόθον τῶν μελλόντων ἀγαθῶν. Τῇ γὰρ τῶν ῥημάτων μελῳδίᾳ συνδιατιθεμένη ἐπιλανθάνεται τῶν παθῶν, καὶ χαίρουσα βλέπει πρὸς τὸν νοῦν τὸν ἐν Χριστῷ, λογιξομένη
chthʼ, Hoi men oun mē touton ton tropon anaginōskontes tas theias hǭdas ou synetōs psallousin, allʼ heautous men terpousin, echousi de mempsin, hoti Ouch hōraios haigos en stomati hamartō,lou" hoi de kata ton proeirēmenon tropon psallontes, hōste tēn melǭdian tōn rhēmatōn ek tou rhythmou tēs psychēs kai tēs pros to pneuma symphōnias prospheresthai, hoi koioutoi Psallousi men tę̄ glōssę̄, Psallontes de kai tǭ noi, 5|0] ou monon heautous, alla kai tous thelontas akouein autōn megalōs ōphelousin. Ho goun makarios Dabid, houtōs chatapsallōn tou Saoul, auto: euērestei Theǭ, kai ton tarachon kai to manichon pathos tou t? Saoul apelaune, kai galēnian tēn psychēn autou parescheuazen. Houtōs hoi hiereis psallontes, eis ataraxian tas psychas tōn laōn kai eis homonoian autas «hōn en ouranois choreuontōn prosechalounto. To ara meta melous legesthai tous psalmous ouch estin euyphōnias spoudē, alla tekmērion tēs harmonias tōn en tę̄ psychę̄ logismōn. Kai hē emmelēs de anagnōsis aumtholon esti tēs eurythmou kai hacheimastou katastaseōs tēs dianoias. Kai gar to ainein ton Theon chymoalois euēchois kai kitharą kai dechachordǭ Psalstha! men nomimōs ta melē tou sōmatos: hōs chordas, «ous de logismous tēs psychēs hōs? chymthala ginesthai, kai loipon tę̄ ēchę̄ kai tǭ neumati tou pneumatos ? kauta panta kineisthai kai zēn' hōtte, kata to gegrammenon, tǭ pneumati ton agthrōpon zēn men, kai tas praxeis tou sōmatos thanatoun. Houtōs gar kai kalōs psallōn dythmizei tēn Psychēn autou, kai hōsper ex anisotētos eis isotēta ageiʼ hōste en tǭ kata physin autēn hestēchyïan mē ptoeisthai hypo tinos, alla kai mallon euphantasion ginesthai, kai pleon autēn lamthdanein pothon tōn mellontōn agathōn. Tę̄ gar tōn rhēmatōn melǭdią syndiatithemenē epilanthanetai tōn pathōn, kai chairousa blepei pros ton noun ton en Christǭ, logixomenē
Those, then, who do not read the divine songs in this way do not sing with understanding, but please themselves and incur blame, because "praise is not seemly in the mouth of a sinner"; but those who sing in the way described, so that the melody of the words is offered from the rhythm of the soul and its concord with the Spirit, sing with the tongue, and singing with the mind as well, they greatly benefit not only themselves but also those who wish to hear them. Thus blessed David, singing so before Saul, was himself pleasing to God, and drove away Saul's turmoil and frenzied passion, and made his soul calm. So too the priests, singing psalms, called the souls of the peoples to calm and to concord with those who dance in heaven. To speak the psalms with melody, then, is not zeal for euphony but a token of the harmony of the thoughts in the soul; and melodious reading is a symbol of the well-ordered and storm-free state of the mind. For to praise God on well-sounding cymbals and harp and the ten-stringed psaltery is for the members of the body to become, as it were, strings, rightly tuned, and the thoughts of the soul cymbals, and then for all these to be moved and live by the sound and the nod of the Spirit; so that, as it is written, a man lives by the Spirit and puts to death the deeds of the body. For so one who sings well brings his soul into rhythm and leads it, as it were, from unevenness to evenness, so that, standing in its natural state, it is not frightened by anything, but rather has good imaginings and gains more longing for the good things to come. For, attuned to the melody of the words, it forgets the passions and, rejoicing, looks to the mind that is in Christ, reasoning …
Chapter 30
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Δεῖ τοίνυν, ὦ τέκνον, τῶν ἐντυγχανόντων ἔκαστον ταύτη τῇ βίβλῳ ἐντυγχάνειν μὲν ἄἅπατι γνησΐως τοῖς ἐν αὐτῇ θεοπνεύστοις οὖσι, λαμθάνειν λοιπὸν ἀπ᾿ αὐτῶν ὡς ἐκ παραδείσου καρπῶν ὠφελείας, πρὸς ὃ τὴν χρείαν ἑαυτὸν ἔχοντα συνορᾷ. ᾿γοῦμαι γὰρ ἐν τούτοις τοῖς λόγοις τῆς βίδλουʼ τὸν πάντα βίον τῶν ἀνθρώπων, τάς τε τῆς ψυχῆς διαθέσεις, καὶ τὰ τῶν λογισμῶν κινήματα μεμετρῆσθαι καὶ περιέχεσθαι" καὶ μτδὲν πλέον τούτων ἐν ἀνθρώτοῖς εὑρίσκεσθαι. Εἴτε γὰρ μετανοίας ἢ ἐξομολογήἄξως χρεία, ἣ θλίψις καὶ πειρασμὸς κατέλαβεν, ἐδιώχθη τις, καὶ ἣ ἐἑπιδουλευόμενος ἐῤῥύσθη, εἰ δὲ καὶ περίλυπός τις γέγονεν καὶ ταράττεται, καὶ πάσύμθολον πάλιν ἦν καὶ σημαντικὸν τοῦ συγχεῖὃ ΝΠ) δῖνα ροιμοηια δἶνα ΘΟΗ ΠΡΟ ΓαῖῸ δῖνα ποσί ποιοῦτον, οἷον ἐν τοῖς ἔμπροσθεν εἴρηται, ἣ Ὁ Δ] υἱά καὶ συνορᾷ ἑαυτὸν μὲν προοχόπτοντα, τὸν δὲ ἐχθρὸν χαταργούμενον, ἣ καὶ αἰνέσαι καὶ εὐχαριστῆσαι, καὶ εὐλογῆσαι βούλεται τὸν Κύριον, ἔχει τὴν διδασκαλίαν τούτων ἐν τοῖς θείοις ψαλμοῖς, Ἐχλεγέσθω γὰρ τὰ ἐν αὐτοῖς περὶ ἐκάστου τούτων εἰρημένα, καὶ οῦτως ὡς περὶ ἑαυτοῦ γεγραμμένα λέγων, καὶ συνδια«θέμενος τοῖς γεγραμμένοις, ἀναφέρει τῷ Κυρίῳ. τις αὐτὰ τοῖς ἔξωθεν τιθανοῖς ῥήμασι, μηδὲ πειραζέτω τὰς λέξεις μεταποιεῖν ἢ. ὅλως ἐναλλάσσειν' ἀλλʼ οὕτως ἀτεχνῶς τὰ Ὑεγραμμένα λεγέτω καὶ ψαλλέτω, ὥσπερ εἴρηται, ὑπὲρ τοῦ καὶ τοὺς διαχονήσαντας ἀνθρώπους αὐτὰ ἣ δἰεἰ, (ται ίδογο, σ08 αβποβοθηϊαβ νοῦθ8, ΠΟΙ σοῦ) ἐπιγινώσκοντας τὸ ἑαυτῶν συνεύχεσθαι ἧμῖν" μᾶλλον ἴμεν θα ]ο05 6]1.8 δὰϊ πίον ὃὲ ἵνα καὶ τὸ Πνεῦμα τὸ λαλῇσαν ἐν τοῖς ἁγίοις, θεωροῦν τοὺς παρʼ αὐτοῦ λόγους ἐνηχηθέντας ἐκείνοις, συναντιλαμβάνηται ἡμῖν. Ὅσῳ γὰρ τῶν ἁγίων ὁ βίος βελτίων τῶν ἄλλων ἐστὶ, τοσούτῳ καὶ τὰ παρʼ αὐτῶν ῥήματα τῶν παρʼ ἡμῶν συντιθεμένων βελτίονα καὶ ἰσχυρότερα ἄν τις εἴποι δικαίως. Ἐν τούτοις γὰρ εὐηρέστησαν τῷ Θεῷ, καὶ ταῦτα λέγοντες, ὡς εἶπεν ὁ ᾿Απόστολοςʼ Κατηγωγίσανγτο βασι(λείας, πυρὸς, ἔφυγον στόματα μαχαίρας, ἐνεδυγαμώθησαν ἀπὸ ἀσθενείας, ἐγεγήθησαν ἰσχυροὶ ἐν ὅον γυναῖκες ἐξ ἀναστάσξδως τοὺς
Dei toinyn, ō teknon, tōn entynchanontōn ekaston tautē tę̄ biblǭ entynchanein men haapati gnēsïōs tois en autę̄ theopneustois ousi, lamthanein loipon ap᾿ autōn hōs ek paradeisou karpōn ōpheleias, pros ho tēn chreian heauton echonta synorą. ᾿goumai gar en toutois tois logois tēs bidlouʼ ton panta bion tōn anthrōpōn, tas te tēs psychēs diatheseis, kai ta tōn logismōn kinēmata memetrēsthai kai periechesthai" kai mtden pleon toutōn en anthrōtois heuriskesthai. Eite gar metanoias ē exomologēaxōs chreia, hē thlipsis kai peirasmos katelaben, ediōchthē tis, kai hē heepidouleuomenos errhysthē, ei de kai perilypos tis gegonen kai tarattetai, kai pasymtholon palin ēn kai sēmantikon tou syncheio NP) dina roimoēia dina ThOĒ PRO GaiO dina posi poiouton, hoion en tois emprosthen eirētai, hē Ho D] huia kai synorą heauton men proochoptonta, ton de echthron chatargoumenon, hē kai ainesai kai eucharistēsai, kai eulogēsai bouletai ton Kyrion, echei tēn didaskalian toutōn en tois theiois psalmois, Echlegesthō gar ta en autois peri ekastou toutōn eirēmena, kai outōs hōs peri heautou gegrammena legōn, kai syndia«themenos tois gegrammenois, anapherei tǭ Kyriǭ. tis auta tois exōthen tithanois rhēmasi, mēde peirazetō tas lexeis metapoiein ē. holōs enallassein' allʼ houtōs atechnōs ta Hyegrammena legetō kai psalletō, hōsper eirētai, hyper tou kai tous diachonēsantas anthrōpous auta hē diei, (tai idogo, s08 abpobothēïab nouth8, POI sou) epiginōskontas to heautōn syneuchesthai hēmin" mallon imen tha ]o05 6]1.8 daï pion hoe hina kai to Pneuma to lalę̄san en tois hagiois, theōroun tous parʼ autou logous enēchēthentas ekeinois, synantilambanētai hēmin. Hosǭ gar tōn hagiōn ho bios beltiōn tōn allōn esti, tosoutǭ kai ta parʼ autōn rhēmata tōn parʼ hēmōn syntithemenōn beltiona kai ischyrotera an tis eipoi dikaiōs. En toutois gar euērestēsan tǭ Theǭ, kai tauta legontes, hōs eipen ho ᾿Apostolosʼ Katēgōgisangto basi(leias, pyros, ephygon stomata machairas, enedygamōthēsan apo astheneias, egegēthēsan ischyroi en hoon gynaikes ex anastasxdōs tous
It is necessary, then, my son, for everyone who reads this book to read all of it sincerely, since its contents are inspired by God, and then to take from them, as from a garden, the fruits of benefit for whatever need he sees in himself. For I think that in these words of the book the whole life of men, the dispositions of the soul and the movements of the thoughts, are measured and contained, and that nothing more than these is to be found among men. For whether there is need of repentance or confession, or affliction and temptation have overtaken someone, or someone has been persecuted, or, being plotted against, has been rescued; or if someone has become very sorrowful and is troubled, and … such things as were said above; or if he sees himself making progress and the enemy brought to nothing, or wishes to praise, give thanks, and bless the Lord—he has the teaching for these things in the divine psalms. Let him choose the things said in them about each of these, and so, saying them as written about himself, and sharing the disposition of what is written, offer them to the Lord. [31] Let no one adorn them with persuasive words from outside, nor try to alter the expressions or change them at all; but let him say and sing what is written simply as it is, as has been said, so that the men who ministered these words, recognizing their own words, may pray with us; or rather, so that the Spirit who spoke in the saints, seeing the words that he sounded in them, may help us. For as much as the life of the saints is better than that of others, so much better and stronger might one justly call their words than those composed by us. For by these they pleased God, and by saying these, as the apostle said, "they conquered kingdoms, … fire, escaped the edge of the sword, were made strong out of weakness, became mighty in [war], … women [received their dead] by resurrection …"
Chapter 32
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Οὐκοῦν καὶ νῦν ταῦτα λέγων ἕκαστος ἔστω θαῤῥῶν, ὅτι διʼ αὐτῶν ταχέως ὁ Θεὸς ἐπαχούσεται τοῖς δεομένοις" εἴτε γὰρ θλίθεται λέγων ταῦτα, μεγάλην ὄψεται τὴν ἐν αὑτοῖς παράκλησιν' εἴτε πεεράζεται καὶ διώχεται ψάλλων οὕτως, δοκιμώτερος ἄναφανήσεται, καὶ σκεπασθήσεται παρὰ τοῦ Κυρίου, τοῦ καὶ τὸν εἰπόντα ταῦτα. σχεπάσαντοςʼ ἐν τούτοις τὸν μὲν διάβολον ἀνατρέψει, τοὺς δὲ δαέμονας αὐτοῦ δοθήσει. Ταῦτα λέγων εἰ μὲν ἥμαρτεν, ἑαυτὸν ἐντρέψει καὶ παύσεται" εἰ δὲ μὴ ἥμαρτεν, ὄψεται ἑαυτὸν ἢ ΠΡΟ χαίροντα, ὅτι τοῖς μὲν ἔμπροσθεν ἐπεχτείνεται, καὶ ἀγωνιζόμενος μὲν ἰσχύσει ψάλλων οὕτως, οὐ σαλευθήσεται δὲ εἰς τὸν αἰῶνα ἀπὸ τῆς ἀληθείας, ἀλλὰ καὶ τοὺς ἀπατῶντας καὶ πλανᾷν ἐπιχειροῦντας ἐλέγξει" καὶ τούτου οὐκ ἄνθρωπος ἐγγυητὴς, ἀλλʼ αὑτὴ ἡ θεία γίνεται Γραφή. Ὁ γὰρ Θεὸς ἐνετείλατο τῷ Μωῦσῇ γράψαι τὴν μεγάλην Ὠδὴν, καὶ διδάξαι τὸν λαόν" τόν τε χαθιστάμενον ἄρχοντα κελεύει γράψαι τὸ Δευτερονόμιον, ἔχειν τε τοῦτο μετὰ χεῖρας, καὶ μελετᾷν ἀεὶ τὰ ἐν αὑτῷ ῥήματα, ὡς ἀρχούντων τῶν ἐν αὐτοῖς λόγων πρός τε ὑπόμνησιν ἀρετῆς, καὶ βοήθειαν φέρειν τοῖς γνησίως αὐτοὺς μελετῶσιν.; ᾿Αμέλει ὁπηνίκα εἰς τὴν γῆν εἰσῆλθεν ὁ τοῦ Νανῇ, βλέπων τὰς τῶν ἐχθρῶν διατάξεις, καὶ τοὺς βασιλεῖς τῶν ᾿Αμοῤῥαίων πάντας συνελθόντας εἰς πόλεμον, αὐτὸς ἀνθʼ ὅπλων καὶ ξιφῶν τὸ Δευτερονόμιον ἀνὰγνοὺς εἰς τὰ ὦτα πάντων, τά τε ῥήματα τοῦ νόμου ὑπομνήσας, καὶ τούτοις τὸν λαὸν χαθοπλίσας, πεὉ Ρἰ γέγονε τῶν πολεμίων. Ὁ δὲ βασιλεὺς Ἰωσίας, εὑρεθέντος τοῦ βιβλίου, καὶ ἀναγνωσθέντος εἰς τὰς πάντων ἀκοὰς, οὐκέτι τοὺς ἐχθροὺς ἐφοθεῖτο. Καὶ εἴ ποῖ δὲ πόλεμος ἣν τῷ λαῷ, ἡ κιβωτὸς ἔχουσα τὰ πυξία τοῦ νόμου προώδευς πάντων, καὶ ἠρχεῖτο τούτοις ἀντὶ πάσης παρατάξεως εἰς βοήθειαν, εἰ μὴ τις ἦν παρὰ τοῖς βαστάζουσι καὶ ἐν τοῖς λαοῖς προχρατήσασα ἁμαρτία καὶ ὑπόχρισις. Πίστεως γὰρ καὶ γνησίας διαθέσεως χρεία, ἵνα ὁ νόμος εἰς τὰ
Oukoun kai nyn tauta legōn hekastos estō tharrhōn, hoti diʼ autōn tacheōs ho Theos epachousetai tois deomenois" eite gar thlithetai legōn tauta, megalēn opsetai tēn en hautois paraklēsin' eite peerazetai kai diōchetai psallōn houtōs, dokimōteros anaphanēsetai, kai skepasthēsetai para tou Kyriou, tou kai ton eiponta tauta. schepasantosʼ en toutois ton men diabolon anatrepsei, tous de daemonas autou dothēsei. Tauta legōn ei men hēmarten, heauton entrepsei kai pausetai" ei de mē hēmarten, opsetai heauton ē PRO chaironta, hoti tois men emprosthen epechteinetai, kai agōnizomenos men ischysei psallōn houtōs, ou saleuthēsetai de eis ton aiōna apo tēs alētheias, alla kai tous apatōntas kai planąn epicheirountas elenxei" kai toutou ouk anthrōpos engyētēs, allʼ hautē hē theia ginetai Graphē. Ho gar Theos eneteilato tǭ Mōysę̄ grapsai tēn megalēn Ōdēn, kai didaxai ton laon" ton te chathistamenon archonta keleuei grapsai to Deuteronomion, echein te touto meta cheiras, kai meletąn aei ta en hautǭ rhēmata, hōs archountōn tōn en autois logōn pros te hypomnēsin aretēs, kai boētheian pherein tois gnēsiōs autous meletōsin.? ᾿Amelei hopēnika eis tēn gēn eisēlthen ho tou Nanę̄, blepōn tas tōn echthrōn diataxeis, kai tous basileis tōn ᾿Amorrhaiōn pantas synelthontas eis polemon, autos anthʼ hoplōn kai xiphōn to Deuteronomion anagnous eis ta ōta pantōn, ta te rhēmata tou nomou hypomnēsas, kai toutois ton laon chathoplisas, peO Ri gegone tōn polemiōn. Ho de basileus Iōsias, heurethentos tou bibliou, kai anagnōsthentos eis tas pantōn akoas, ouketi tous echthrous ephotheito. Kai ei poi de polemos hēn tǭ laǭ, hē kibōtos echousa ta pyxia tou nomou proōdeus pantōn, kai ērcheito toutois anti pasēs parataxeōs eis boētheian, ei mē tis ēn para tois bastazousi kai en tois laois prochratēsasa hamartia kai hypochrisis. Pisteōs gar kai gnēsias diatheseōs chreia, hina ho nomos eis ta
So now too let each who says these words be confident that through them God will quickly hear those who ask. For whether he is afflicted when he says them, he will find great comfort in them; or whether he is tempted and persecuted as he sings so, he will appear the more approved and will be sheltered by the Lord, who sheltered also the one who first spoke these words; by them he will overturn the devil and drive away his demons. Saying these things, if he has sinned, he will put himself to shame and cease; if he has not sinned, he will see himself rejoicing that he stretches forward to what lies ahead; and, contending, he will be strong as he sings so, and will never be shaken from the truth, but will also refute those who deceive and try to lead astray. And of this no man is the guarantor, but the divine Scripture itself. For God commanded Moses to write the great Song and to teach it to the people; and he commands the one appointed ruler to write Deuteronomy, to have it in his hands, and always to meditate on the words in it, since the words in them suffice both for remembrance of virtue and for giving help to those who meditate on them sincerely. Indeed, when Joshua son of Nun entered the land and saw the enemies' battle lines and all the kings of the Amorites gathered for war, instead of arms and swords he read Deuteronomy in the ears of all, recalling the words of the law, and, arming the people with them, he prevailed over the enemies. And king Josiah, when the book had been found and read in the hearing of all, no longer feared his enemies. And whenever the people had a war, the ark containing the tablets of the law went before all, and it sufficed them instead of any battle array for help—unless there was some sin and hypocrisy prevailing among those who carried it and among the people. For there is need of faith and a sincere disposition, so that the law, …
Chapter 33
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Ἐγὼ γοῦν, ἔλεγεν ὁ γέρων, ἤκουσα καὶ παρὰ φρονίμων ἀνδρῶν, ὡς ἄρα τὸ παλαιὸν ἐν τῷ
Egō goun, elegen ho gerōn, ēkousa kai para phronimōn andrōn, hōs ara to palaion en tǭ
"For I," said the old man, "have heard also from wise men that in olden times, in the …"