Fragments on the Psalms 103
Authorship disputed: Catena fragments printed by Migne under Hesychius of Jerusalem (Corderius catena); individual ascriptions in the catenae are uncertain.
Greek text: PG 93.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 103
103PG 93:1331
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Ὅσοι δὲ ἔλαδον αὐτὸν, ἔδωκεν αὑτοῖς ἐξουσίαν τέκνα Θεοῦ γεγέσθαι. € ᾿Ἐχτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν. » Περὶ τῆς αὐτῆς οἰχονομίας οὕτως Σαφῶς τὸν σαρκωθέντα Δημιουργὲν ἐχήρυξε, ταῦτα περὶ αὐτοῦ λέγων ἅπερ ᾿Ιωάννης ὁ Θεολόγος ἔγρα- Ψεν εἰπὼν γὰρ ἐχεῖνος περὶ τοῦ Θεοῦ, Πάντα δὺ᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγέγετο οὐδὲ ὃν ὃ γέγογε, μετὰ τοῦτο χατιὼν, Ὁ Λόγοξ, φησὶν; σὰρξ ἐγένετο, καὶ ἐσκήγωσενγ' ér. ἡμῖν. « Ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα. » Τὰ γὰρ ὑψηλὰ τῶν μυστηρίων ἐν τοῖς ὕδᾶσι τοῦ βαπτίσματος ἔδειξεν. € Ὁ τιθεὶς νέφη τὴν ἐπίδασιν ἀὐτοῦ. » ρανοὺς ἀναλήψεως πέπραχται, ἡνίχα vegédn αὐτὸν ὑπέναδεν. « Ὁ ποιῶν τοὺς ἀγγέλόυς αὐτοῦ πνεύματα. » Τοὺς ἀποστόλους λέγει" οὗτοι γὰρ αὐτοῦ πᾶνταχοῦ τὴν διαθήκην ἀνήγγειλαν οὗτοι καὶ λειτουργοὶ τῶν αὑτοῦ προσταγμάτων ἐγένοντο τούτους πνεύμᾶτα, τουτέστίὶ πνευματιχοὺς, ἀλλὰ μὴν καὶ πὺρ φλέγον διὰ τὴν χορηγίαν τοῦ Πνεύματος τὴν ἐν ἐΐδες γλωσσῶν πυῤίνων ἐπ᾽ αὑτοὺς γενομένην σεν. « Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν. » Γῆν χαλεῖ τὸν ἄνθρωπον. Τοῦτον τοίνυν ἐπὶ τὴν ὅστις οὐ χλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος, δηλαδὴ ἐν τῷ μέλλοντι. € Ἐπὶ τῶν ὁρέων στήσονται ὕδατα, ἡ θεωρίας "Opr τοὺς προφήτας διὰ τὸ ὕψος τῆς οἷς χαλεῖ" ἐν αὐταῖς ὕδατα ἵστανται, ot διψῶντες διδασχαλίας ποτίζονται. € ᾿Απὸ ἐπιτιμήσεώς oou φεύξονται. » Ποίας ἐπιτιμήσεως; Τῆς χατὰ τῶν Ιουδαίων, Τοῦτο γὰρ προφήτης ἕτερος δείχνυσι" Καὶ δώσω αὐτοῖς oU Aur ἄρτου, οὐδὲ δίψαν ὕδατος, ἃ.1.1ὰ Air τοῦ ἀκοῦσαι «᾿όγον Κυρίου. Ὅταν γὰρ ὁ Θεὸς ὀργισθῇ, σπανίσει τὰ τῶν προφητῶν ὕδατα " ἐπέιδῆπερ οὐκ ἀφ᾽ ἑαυτῶν τὴν χορηγίαν χέχτηνται. Φωνὴν δὲ βρονἧς τὴν τοῦ Εὐαγγελίου λέγει, Qà δειλιᾷ τὰ τῶν προφητῶν ὕδατα, διὰ τὸ ὑπερ- £yov τῆς Ev ἐχείνῃ γνώσεως. « ᾿λναθαίνουσιν ὄρη. » ᾿Αναδαίνουσι γὰρ οἱ προφῆται τῇ θεολογίᾳ, χαταθαίνουτι δὲ τῇ δυνάμει τῶν ἀχουόντων ἁρμοττόμενοι ἀλλ᾽ ἑχάτερον ἐπὶ σωτηρίᾳ τῶν ἀνθρώπων. Τοῦτον γὰρ τῇ προφητείᾳ τόπον ὁ Θεὸς ἐθεμελίωσεν. « Ὁ ἐξαποστέλλων πηγὰς ἐν φάραγξιν. » Οὐ μόνον, φησὶ, τοῖς προφήταις οἴπερ εἰσὶν ὄρη, ἀλλὰ xaY ταπεινοῖς ἀνθρώποις, οἴτινες φάραγγες εἶναι εἰχότως ὀνομάζονται, χάριν ὁ Θεὸς διδασχαλίας ἔδωχεν. Καθάπερ οὖν τὸ ἀπὸ πλήθους ὀῤρῶν, οὕτω τὸ τῆς γνώσεως πλῆθος οὐχ ἐξ ἑνὸς προφήτου, ἀλλ᾽ ἐξ ὅλου συλλέγετα! τοῦ τῶν ὑδάτων πλῆθος προφητίχοῦ συστή ματος. « Ποτιοῦσι πάντα τὰ θηρία τοῦ δρυμοῦ. » Θηρία τοῦ δρυμοῦ οἱ δαίμονες ὀνομάζονται " θηρία δὲ τοῦ ἀγροῦ, τουτέστι τοῦ χόσμου, τοὺς ἁμαρτωλοὺς καλεῖ. Ἐπειδὴ χαθάπερ τὰ ἐν ἀγρῷ θηρία χευροήθη γενέσθαι δύναται, οὕτω: καὶ οἱ ἁμαρτωλοὶ μεταθληθῆναι" διόπερ xaY ποτίζεται τοῖς προφητιxoig ὕδασιν. Ὀνάγρους δὲ τοὺς μηχέτι νωτοφοροῦντας τὴν ἁμᾶάρτίαν ἔἐχάλεσεν, ἐλευθερωθέντας δὲ αὖτὴς" διόπερ αὐτοὺς καὶ διψῶντας τῶν νοητῶν ὑδάτῶν εἰσήγαγε. Τούτους ὁ Θεὸς πρὸς τὸν Ἰὼδ ἠνίξατο" Τίς ἐστιν" ὁ ἀφεὶς ὄναγρον ἐλεύθερον"; δεσμοὺς δὲ αὐτοῖ' τίς ἔλυσεν; « Ποτίζων ὅρη ἐκ τῶν ὑπερῴων αὐτοῦ. » Οὐδὲ γὰρ ἀφ᾽ ἑαυτῶν οἱ προφῆται, ἐξ οὐρανῶν δὲ, οὺς ὁ Θεὸς ὑπερῷα τῆς χτίσεως ἔθετο, ἔχουσι τὴν χορηγίαν τοῦ Πνεύματος. € 'Azb χαρποῦ τῶν ἔργων σου. » Ἔργα τοῦ Θεοῦ οὐ μόνον τὰ δημιουργήματα, ἀλλὰ καὶ τὰ σημεῖα xa τὰ θαύματα" ὧν χαρπὸς τὸ Εὐαγγέλιον, ἐξ οὔ τὸν ἄνθρωπον θεογνωσίᾳ ἐχόρπασεν. Y « Τοῦ ἐξαγαγεῖν ἄρτον Ex τῆς γῆς.» Τοῦ Κυριαχοῦ δηλαδὴ σώματος " ἐχεῖθεν γὰρ τὸν ἄρτον τὸν μυστιχὸν ἐξηγαγέν. « Καὶ οἶνος εὐφραίνει χαρδίαν ἀνθρώπου. » Ὁ μυστιχὸς, εὔδηλον " ὅθεν οὐδὲ σῶμα, ἀλλὰ καρδίαν εὐφραίνει. "Ἔχει γὰρ ἁμαρτημάτων ἄφεσιν, ἐφ᾽ ᾧ μάλιστα 4$ χαρδία τῶν ἀνθρώπων εὐφραίνεται, ἐν τῷ χαρίσματι τῆς χορηγίας τοῦ Πνεύματος" ἐν αὐτῷ γὰρ τὰ πρόσωπα τῶν πιστῶν ἱἰλαρύνεται. Ἐπειδὴ ὁ καρπὸς τοῦ πγεύματος ἀγάπη, χαρὰ, χαθὼς ὁ Παῦλος ἔγραψεν. Θεωρεῖς ὅτι ἄρτον καὶ οἶνόν τὸν μυστιχὸν λέγει " διόπερ τροφὴν ἑχάτερον χαρδίαὰς ἔγραψεν. Πῶς δὲ αὐτὴν ὁ μυστιχὸς ἄρτος στηρίζει, ἀλλ᾽ 1| πεποίθησιν αὐτῇ. παρέχων; ὅτι σῶμα καὶ ἡμεῖς Χριστοῦ τῇ τοῦ μυστιχοῦ σώματος μεταλήψει γινόμεθα. € Χορτασθήσεται τὰ ξύλα τοῦ' πεδίου. » Τίνος χορτασθήσεται; Θεογνωσίας, εὔδηλον. Πῶς (E χορτάζονται; Τῇ μελέτῃ τοῦ λόγου. Τοιγαροῦν ἣν οὐχ ἀποφεύγει, A v ἐχάλεσεν ἐπειδὴ παρὰ τὰς διεξόδους τῶν ὑδάτων πεφυτευμένον γονται. Κἂν γὰρ ἐξ ἐθνῶν Gat, ὧν Λίθανος σύμθολον, φυτευθέντες δὲ παρὰ Θεοῦ τῇ υἱοθεσίᾳ τοῦ βαπτίσματος μελετήσαντες, καὶ αὐτοὶ τὸν νόμον θεογνωσίας χορτάζονται. Στρουθία δὲ χαλεῖ τὰς παρὰ τοῦ διαθόλου καὶ τῶν αὐτῷ συμπραττόντων διωχομένας ψυχὰς, δι᾿ εὐσέθειαν δυνηθείσας τε αὐτοῦ τὰς παγίδας διαφυγεῖν, περὶ ὧν ὁ Δαδὶδ εἴρηκεν Ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐῤῥύσθη ix τῆς παγίδος τῶν 0n- « Τοῦ ἐρωδιοῦ T, χατοιχία ἡγεῖται αὐτῶν. » Ἐρωδιὸν οὐχ ἂν ἁμάρτοις τὸν Πέτρον εἰπὼν, ἐπειδὴ τῷ Χριστῷ διηνεχῶς ἡχολούθει. “Ὥσπερ γὰρ ὁ ἐρωδιὸς λέγεται, οὕτω καὶ τῶν στρουθίων ἡγεῖσθαι. Δείχνυσι γὰρ αὐτοῖς, πῶς χρὴ τὰ: τῶν θηρευτῶν παγίδας σει μελετῶντες τὸν νόμον ἡμέρα: καὶ νυχτὸς, ΟΝ οὐχ ἐθέλειν χωρίζεσθαι τῶν χεχτημένων ὑπεράλλεσθαι " ἐπειδὴ καὶ αὐτὸς τῇ ἀρνήπαγιδευθεὶς διὰ μετάνοιαν τὴν παγίδα ἐξἐφυγε. « Πέτρα χαταφυγὴ τοῖς λαγωοῖς, » Σύμμαχος, τοῖς xoupoypvAA(otc, ἐξέδωχεν. Οἱ λαγωὴ καὶ οἱ χοιρογρύλλιοι ἐν τοῖς ζώοις τοῖς ἀχαθάρτοις καὶ ἀσθενέσι τάττονται. Τοιγαροῦν ὁ Σολομὼν φησι" Χοιρογρύ.λλιοι ἔθνος οὐκ ἰσχυρὸν ἐποιὴς cayco ἐν πέτραις τοὺς ἑαυτῶν' οἴκους. Μωσῆς δέ Τὸν xájmAor, καὶ τὸν ὗν, καὶ τὸν δασύποδαν ὅπερ ἔστι λαγωὸς, οὐκ ἔδεσθε. Διὰ τούτων τοίνυν ὁ Δαθὶὸ τὰ ἔθνη αἰνίττεται " οὗτον γὰρ καταφυγὴν τὴν νοητὴν πέτραν τὴν ᾿Ἐχχλησίαν ἔχουσι " xa δι᾽ αὐτῆς δυναμοῦνται καὶ χαθαίρονται. 'Ἔλαφοι: δὲ, ἐπειδὴ χαθαρὰ ζῶα τυγχάνουσιν, ἀναγκαίως αἱ ψυκαὶ τῶν δικαίων εἰσὶν, ὅσαι τὸν νόμον ἐφύλαξαν. « Ἐποίησε σελήνην εἰς χαιρούς. » Καὶ μὴν οὐ μόνην τὴν σελήνην, ἀλλὰ καὶ τὸν ἥλιον καὶ τοὺς ἀστέρας, καὶ εἰς ἡμέρας͵ καὶ μῆνας zal καιροὺς καὶ ἐνιαυτοὺς ἔθετο. ᾿Αλλὰ σελήνην ἐνταῦθα τὴν τῶν ᾿Ιουδαίων λέγει Συναγωγὴν, ἥντινα μέχρι καιρῶν τοῦ νόμου καὶ τῶν προφητῶν ἔθετο ἥλιον δὲ, τὸν Χριστόν. Οὕτω γὰρ αὐτὸν καὶ Μαλαχίας ἔλεγεν " ᾿Αγατελεῖ ὑμῖν τοῖς φοδουμέγοις τὸν Κύριον" ἽΠάλιος δικαιοσύνης " καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. Ὅστις ἔγγω civ αὐτοῦ δύσιν" τὸν γὰρ χαιρὸν xaÜ' ὃν προσήχει τὸ πάθος οἰχονομῆσαι ἐγίνωσχεν: ὥστε πρὶν μὲν ἐλθεῖν τοῦτον λέγειν " Οὔπω ἥκει ἡ ὥρα" ὅτε δὲ ἐν τῷ προσήχοντι χαταλαθὼν ἣν ᾿Ελήνυθεν ἡ ὥρα, φησὶν, ἵνα δοξασθῇ ὁ Υἱὶὺς τοῦ ἀνθρώπου. « ἜἜθου σχότος, καὶ ἐγένετο νύξ, ν Σαφῶς τὸν τοῦ σταυροῦ λέγει χαιρὸν, ἐν ᾧ ἔδυνεν ὁ ἡμέτερο; ἥλιος. Τότε γὰρ σχότος ἀπὸ ὥρας ἕχτης ἕως ὥρας ἐνάτης ἐγένετο, ὅπερ εἰς ὁλόχληρον νύχτα, ἕνεχα τοῦ τριημέρου τῆς ἀναστάσεως μυστηρίου παρείληπται. « Ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία. » Ὁστόλους σχορπισθέντας. i νον, τοὺ: λοιποὺς [a ποὺς δικαίους ἐξαιτεῖν εἰς πειρατήρια. Ἢ οὐχὶ τὸν E τῆσδε ὃὲ xoi τοὺς ἀποστόλους τὸν Κύριον λέγειν" Σίμων, Σίμων, ποσάκις p ἡτησεν ὁ Xaταγᾶς σινιᾶσαι ὑμᾶς ὡς τὸν σῖτον" ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα qu ἐκλίπῃ ἡ πίστις σου. « ᾿Ανέτείλεν ὁ ἥλιος, καὶ συνήχθησαν. » ᾿Αναστάντος γὰρ Χριστοῦ ὑπεχώρησαν. Διὸ Σύμ.ἰαχος ἀντὶ τοῦ συγήχθησαν, ὑποχωρήσουσιν ἔγραψε. Ποὺ δὲ ὑπεχώρησαν; εἰς τὰς ἑαυτῶν μάνδρας" ἔνθα χαταχοιτάζονται ἑρπετῶν δίχην φωλεύον τες. Kal μάλα εἰχότως, ἐπειδὴ τὸ θαῤῥεῖν τοῖς ὄντως ἀνθρώποις δέδωχεν Tj τοῦ Χριστοῦ ἀνάστατις, καὶ προέτρεψε, μέχρις ἑσπέρας, δηλαδὴ τῆς τοῦ βίου συντελείας, τὸ ἔργον τὸ οἰχεῖον ἐργάζεσθαι, τουτέστι ταύτην γὰρ ἡμῖν ὁ Θεὸς εἰς ἐργασίαν πὴν ἀρετήν ἔδωχεν. « Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε. » Ἐχπλήττεται τοῦ Θεοῦ τὰ εἰρημένα μυστήρια ἐν σοφίᾳ πολλῇ καὶ μεγάλῃ γενόμενα ἣν ὡς ὑπερθάλλουσαν καὶ λίαν ἀπόχρυφον οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶγος τούτου ἔγνωκεν. Ei γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν, χαθά φη- C σιν ὁ Παῦλος. "Ezinpó01 ἡ γῆ τῆς χτίσεώς σου. » Τουτέστι τοῦ ἐγχαινισμοῦ καὶ τῆς 'ἀνανεώσεως. Εἴτις γὰρ ἐν Χριστῷ, καινὴ κτίσις " τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα xad. Διὰ τί δὲ ἣ γῆ; ἐπειδὴ εἰς αὐτὴν ὁ χλίνας οὐρανοὺς vacaóéὅηχε. Πῶς δὲ pu ἔχτισεν, ἀλλ᾽ ἣ δι᾽ ὑδάτων, ὥσπερ αὐτὴν καὶ ἀπ᾽ ἀρχῆς παρήγαγε; δι᾽ ὑδάτων δὲ τοῦ βαπτίσματος, εὔδηλον μηνύει γὰρ τὸ ἑπόμένον. « Αὕτη ἡ θάλασσα ἣ μεγάλη. » Μεγάλη ἣ χάρις τοῦ βαπτίσμστος, ὡς μεγάλα ἰέχουσα μυστήρια. ροῦσα τὴν ἐνέργειαν τοῦ πνεύματος. Εὐρύχωρος δὲ, ὡς ὅλην χω- Ἕρπετά τε τοὺς ἁμαρτωλοὺς, διὰ τὸ ἕρπειν αὐτοὺς ἐπὶ τὰ γήϊνα ἢ νόησον" οἴπερ διὰ τὸ πλῆθος εἰχότως ὑπὲρ ἀριθμὸν Ἰλέγονται, 3| ὅτι μόνοις τοῖς δικαίοις ἀριθμεῖσθαι Beni Φησὶ γάρ: Ἐμοὶ δὲ “λίαν ἐτιμήθησαν ci glo, σου, ὁ Θεός. Ἐξαριθμήσομαι αὐτοὺς, al ὑπὲρ ἄμμον πιηθυνθήσονται. « Ζῶα μιχρὰ μετὰ μεγάλων. » Οἱ μετρίως δίχαιοι καὶ ἄγαν. Πάντας τὸ βάπτισμα δέχεται, καὶ οὐ μόνον ἁμαρτι A “οὐ τ^7 s Yàq τούτους ὡλοὶ τοῦ λουτροῦ τῆ: παλιγγενεσίας, ἀλλὰ καὶ ol δίχαιοι y ptζουσιν. Ἐπειδὴ ἐὰν μή cic ἀναγεγγηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν" τοῦ Θεοῦ. ἐδαίμογάσρη σιν; n « Πάντα πρὸς σὲ προσδοχῶσι. » Πάντα γὰρ τὰ ἀγαθὰ τῇ χειρὶ τοῦ Θεοῦ περιέσφιγχται,, ἵν᾽ ὅταν ἀνοίξῃ, πάντα πληροῖ καὶ χορτάζῃ χρηστότητος. "Avot&ty ὃὲ αὐτοῦ χειρῶν καὶ τὴν ἔχτᾶσιν τὴν ἐπὶ τοῦ σταυροῦ προσήχει λογίζεσθαι" ἀφ᾽ ἧς πάντα ἐπλήσθη χρηστότητος, τουτέστι φιλανθρωvag: ἐπειδὴ πᾶσα ἁμαρτία διὰ στα « Ἑξαποστελεῖς τ ἮΝν ἂν τοῦτο περ υροῦ συγχεχὼτῆς τῶν νεχρῶν ἀναστάσεως οὶ λέγεσθαι, ὡς ἐπὶ τὴν γῆν ἀποστελλομένου τοῦ ἀνθρωπίνου πνεύματος, ὥστε ἀναχαινισθήναι τὴν &vθρωπότητα, εἰ μὴ τὸ Πγεῦμά σου ὃ Προφήτης εἶπε; σαφῶς τὸ τοῦ Θεοῦ Πνεῦμα τὸ ἅγιον δηλῶν’ οὗ τῇ ἀποστολῇ πᾶσα ἡ γῆ, στ τουτέστι πάντα τὰ ἔθνη ἐχπίσθη, καὶ ἐχαινίσθη" διὰ τοῦ χηρύγματος τῶν ἀποστόλων, εὔδηλον. Εἰς πᾶσαν γὰρ τὴν γῆν énA0gr ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἴκουμέγης τὰ ῥήματα αὐτῶν. 5 € Ὁ ἐπιθλέπων ἐπὶ γῆν. » Τοσαύτη γὰρ ἡ τοῦ Δημι ουργοῦ δύναμις, ἱχανὸν αὐτοῦ καὶ τὸ βλέμμα εἶναι, σαλεῦσαι τὴν δοχοῦσαν ἀσάλευτον. € "Act τῷ Κυρίῳ ἐν τῇ ζωῇ μου. » Ὑπόσχεσις ἀγαθὴ καὶ ζωὴν αἰώνιον τῷ 71 παρέχουσα, 6pov τοῦ βίου οξο γίαν τίθεσθαι. ἀνέρχεται. Ἡδυνθείη αὐτῷ ἡ διαλογή μου.» ᾿Ἐὰν γὰρ ὁ Θεὸς ἐπὶ ταῖς ἡμετέραις ἀρεσθῇ λέξεσι, τότε καὶ ἡ μεῖς εἰχότως ἐπ᾽ αὐτῷ εὐφραινόμεθα, ἀγαθὰ παρ᾽ αὐτοῦ τὰ μὲν ἤδη λαμθάνοντες, τὰ δὲ προσδεχόμενοι" καὶ τὸ, Χαίρετε ἐν Κυρίῳ πάντοτε, ἀποπληρῶσαι δυνάμεθα. « Ἐχλείποιεν ἁμαρτωλοὶ ἀπὸ τῆς γῆς. » "Eotxbz τῷ προοιμίῳ καὶ τὸ τέλος ἐπέθηχεν. Ἐχρῆν γὰρ περὶ τηλιχούτων μυστηρίων ἐνθέμενον, ἀρχὴν καὶ τέλος τοῦ λόγου τὴν εἰς Θεὸν εὐλογίαν ποιήσασθαι, ἧς καὶ ἡμεῖς μετὰ σπουδῆς ἐχώμεθα. Εὐλογία τινὰ τὴν τοῦ Θεοῦ Εἰς ἀγγέλων γὰρ τάξιν ὁ τοιοῦτ γὰρ Θεοῦ διηνεχὴς εἰς εὐζωΐαν ῥυθμίζει τὸν βίον τὸν ἡμέτερον.
PsALMOS « Kyrie ho Theos mou, hōs emegalynthēs sphodra | » Ouch hoti megethei prosthēchēn nos ato " aei gar tōs estin all᾽ eichotōs megalynthēnai legei tou megethous autou tēn phanerōsin, ousan apantos tǭ thymǭ (touto gar esti A D asphaleian themelioi tēs pisteōs " ho0 proteron, cugobpoziga» Ot genomenēn eis ub Ei gar kai hikana eis dēlōsin tou tōn angelōn dēmiourgia, tōn ouranōn hē echtas's, toutōn hichanōtera Tj tou Sō- 7| tēs Y hēs themeliōsis, kai hetera hosa toutois epēgagen alla tēros sarchōsix, to genesthai auton anthrōp' tiv Theon" pathein po hy atxe 3 oulaxa,? meinai O:oy pathein ta hēmetera, xa phylaxai tēn oicheian apatheian" dioper kaitoi deutera tauta tę̄ taotera tōn allōn 6 Theos etaxen, Endysastha: de tautēn auton tēn megaloprepeian kai tēn exomologēsin phēsin, hōste deichthēnai, hoti sarchōtheis ou mete thrōpon, alla kai theos menei, kai dos E xei tynchanonta, "p hōs tę̄ dynamei tynchanonta protera. palin apodyesthai mellonta, all᾽ thlēthē eis ananthrōpos ginetai, ouch hōs € Anathallomenos phōs hōs himat kai Iōannēs echalese? Legei de Kai to phōs en tę̄ skchotxią phaïnei, kai hē skotia auto ou katechaden. Hosoi de eladon auton, edōken hautois exousian tekna Theou gegesthai. € ᾿Echteinōn ton ouranon hōsei derrhin. » Peri tēs autēs oichonomias houtōs Saphōs ton sarkōthenta Dēmiourgen echēryxe, tauta peri autou legōn haper ᾿Iōannēs ho Theologos egra- Psen eipōn gar echeinos peri tou Theou, Panta dy᾽ autou egeneto, kai chōris autou egegeto oude hon ho gegoge, meta touto chatiōn, Ho Logox, phēsin? sarx egeneto, kai eskēgōseng' er. hēmin. « Ho stegazōn en hydasi ta hyperǭa. » Ta gar hypsēla tōn mystēriōn en tois hydasi tou baptismatos edeixen. € Ho titheis nephē tēn epidasin autou. » ranous analēpseōs peprachtai, hēnicha vegedn auton hypenaden. « Ho poiōn tous angelous autou pneumata. » Tous apostolous legei" houtoi gar autou pantachou tēn diathēkēn anēngeilan houtoi kai leitourgoi tōn hautou prostagmatōn egenonto toutous pneumata, toutestii pneumatichous, alla mēn kai pyr phlegon dia tēn chorēgian tou Pneumatos tēn en eïdes glōssōn pyrinōn ep᾽ hautous genomenēn sen. « Ho themeliōn tēn gēn epi tēn asphaleian. » Gēn chalei ton anthrōpon. Touton toinyn epi tēn hostis ou chlithēsetai eis ton aiōna tou aiōnos, dēladē en tǭ mellonti. € Epi tōn horeōn stēsontai hydata, hē theōrias "Opr tous prophētas dia to hypsos tēs hois chalei" en autais hydata histantai, ot dipsōntes didaschalias potizontai. € ᾿Apo epitimēseōs oou pheuxontai. » Poias epitimēseōs? Tēs chata tōn Ioudaiōn, Touto gar prophētēs heteros deichnysi" Kai dōsō autois oU Aur artou, oude dipsan hydatos, ha.1.1a Air tou akousai «᾿ogon Kyriou. Hotan gar ho Theos orgisthę̄, spanisei ta tōn prophētōn hydata " epeidēper ouk aph᾽ heautōn tēn chorēgian chechtēntai. Phōnēn de bronēs tēn tou Euangeliou legei, Qa deilią ta tōn prophētōn hydata, dia to hyper- £yov tēs Ev echeinę̄ gnōseōs. « ᾿lnathainousin orē. » ᾿Anadainousi gar hoi prophētai tę̄ theologią, chatathainouti de tę̄ dynamei tōn achouontōn harmottomenoi all᾽ hechateron epi sōtērią tōn anthrōpōn. Touton gar tę̄ prophēteią topon ho Theos ethemeliōsen. « Ho exapostellōn pēgas en pharanxin. » Ou monon, phēsi, tois prophētais oiper eisin orē, alla xaY tapeinois anthrōpois, oitines pharanges einai eichotōs onomazontai, charin ho Theos didaschalias edōchen. Kathaper oun to apo plēthous orrōn, houtō to tēs gnōseōs plēthos ouch ex henos prophētou, all᾽ ex holou syllegeta! tou tōn hydatōn plēthos prophētichou systē matos. « Potiousi panta ta thēria tou drymou. » Thēria tou drymou hoi daimones onomazontai " thēria de tou agrou, toutesti tou chosmou, tous hamartōlous kalei. Epeidē chathaper ta en agrǭ thēria cheuroēthē genesthai dynatai, houtō: kai hoi hamartōloi metathlēthēnai" dioper xaY potizetai tois prophētixoig hydasin. Onagrous de tous mēcheti nōtophorountas tēn hamaartian eechalesen, eleutherōthentas de autēs" dioper autous kai dipsōntas tōn noētōn hydatōn eisēgage. Toutous ho Theos pros ton Iōd ēnixato" Tis estin" ho apheis onagron eleutheron"? desmous de autoi' tis elysen? « Potizōn horē ek tōn hyperǭōn autou. » Oude gar aph᾽ heautōn hoi prophētai, ex ouranōn de, ous ho Theos hyperǭa tēs chtiseōs etheto, echousi tēn chorēgian tou Pneumatos. € 'Azb charpou tōn ergōn sou. » Erga tou Theou ou monon ta dēmiourgēmata, alla kai ta sēmeia xa ta thaumata" hōn charpos to Euangelion, ex ou ton anthrōpon theognōsią echorpasen. Y « Tou exagagein arton Ex tēs gēs.» Tou Kyriachou dēladē sōmatos " echeithen gar ton arton ton mystichon exēgagen. « Kai oinos euphrainei chardian anthrōpou. » Ho mystichos, eudēlon " hothen oude sōma, alla kardian euphrainei. "Echei gar hamartēmatōn aphesin, eph᾽ hǭ malista 4$ chardia tōn anthrōpōn euphrainetai, en tǭ charismati tēs chorēgias tou Pneumatos" en autǭ gar ta prosōpa tōn pistōn hiilarynetai. Epeidē ho karpos tou pgeumatos agapē, chara, chathōs ho Paulos egrapsen. Theōreis hoti arton kai oinon ton mystichon legei " dioper trophēn hechateron chardiaas egrapsen. Pōs de autēn ho mystichos artos stērizei, all᾽ 1| pepoithēsin autę̄. parechōn? hoti sōma kai hēmeis Christou tę̄ tou mystichou sōmatos metalēpsei ginometha. € Chortasthēsetai ta xyla tou' pediou. » Tinos chortasthēsetai? Theognōsias, eudēlon. Pōs (E chortazontai? Tę̄ meletę̄ tou logou. Toigaroun hēn ouch apopheugei, A v echalesen epeidē para tas diexodous tōn hydatōn pephyteumenon gontai. Kan gar ex ethnōn Gat, hōn Lithanos symtholon, phyteuthentes de para Theou tę̄ huiothesią tou baptismatos meletēsantes, kai autoi ton nomon theognōsias chortazontai. Strouthia de chalei tas para tou diatholou kai tōn autǭ symprattontōn diōchomenas psychas, di᾿ eusetheian dynētheisas te autou tas pagidas diaphygein, peri hōn ho Dadid eirēken Hē psychē hēmōn hōs strouthion errhysthē ix tēs pagidos tōn 0n- « Tou erōdiou T, chatoichia hēgeitai autōn. » Erōdion ouch an hamartois ton Petron eipōn, epeidē tǭ Christǭ diēnechōs hēcholouthei. “Hōsper gar ho erōdios legetai, houtō kai tōn strouthiōn hēgeisthai. Deichnysi gar autois, pōs chrē ta: tōn thēreutōn pagidas sei meletōntes ton nomon hēmera: kai nychtos, ON ouch ethelein chōrizesthai tōn chechtēmenōn hyperallesthai " epeidē kai autos tę̄ arnēpagideutheis dia metanoian tēn pagida exephyge. « Petra chataphygē tois lagōois, » Symmachos, tois xoupoypvAA(otc, exedōchen. Hoi lagōē kai hoi choirogryllioi en tois zōois tois achathartois kai asthenesi tattontai. Toigaroun ho Solomōn phēsi" Choirogry.llioi ethnos ouk ischyron epoiēs cayco en petrais tous heautōn' oikous. Mōsēs de Ton xajmAor, kai ton hyn, kai ton dasypodan hoper esti lagōos, ouk edesthe. Dia toutōn toinyn ho Dathio ta ethnē ainittetai " houton gar kataphygēn tēn noētēn petran tēn ᾿Echchlēsian echousi " xa di᾽ autēs dynamountai kai chathairontai. 'Elaphoi: de, epeidē chathara zōa tynchanousin, anankaiōs hai psykai tōn dikaiōn eisin, hosai ton nomon ephylaxan. « Epoiēse selēnēn eis chairous. » Kai mēn ou monēn tēn selēnēn, alla kai ton hēlion kai tous asteras, kai eis hēmeras͵ kai mēnas zal kairous kai eniautous etheto. ᾿Alla selēnēn entautha tēn tōn ᾿Ioudaiōn legei Synagōgēn, hēntina mechri kairōn tou nomou kai tōn prophētōn etheto hēlion de, ton Christon. Houtō gar auton kai Malachias elegen " ᾿Agatelei hymin tois phodoumegois ton Kyrion" HiPalios dikaiosynēs " kai iasis en tais pteryxin autou. Hostis engō civ autou dysin" ton gar chairon xaU' hon prosēchei to pathos oichonomēsai eginōschen: hōste prin men elthein touton legein " Oupō hēkei hē hōra" hote de en tǭ prosēchonti chatalathōn hēn ᾿Elēnythen hē hōra, phēsin, hina doxasthę̄ ho Huiiys tou anthrōpou. « EEthou schotos, kai egeneto nyx, n Saphōs ton tou staurou legei chairon, en hǭ edynen ho hēmetero? hēlios. Tote gar schotos apo hōras hechtēs heōs hōras enatēs egeneto, hoper eis holochlēron nychta, henecha tou triēmerou tēs anastaseōs mystēriou pareilēptai. « En autę̄ dieleusontai panta ta thēria. » Hostolous schorpisthentas. i non, tou: loipous [a pous dikaious exaitein eis peiratēria. Ē ouchi ton E tēsde hoe xoi tous apostolous ton Kyrion legein" Simōn, Simōn, posakis p hētēsen ho Xatagas siniasai hymas hōs ton siton" egō de edeēthēn peri sou hina qu eklipę̄ hē pistis sou. « ᾿Aneteilen ho hēlios, kai synēchthēsan. » ᾿Anastantos gar Christou hypechōrēsan. Dio Sym.iachos anti tou sygēchthēsan, hypochōrēsousin egrapse. Pou de hypechōrēsan? eis tas heautōn mandras" entha chatachoitazontai herpetōn dichēn phōleuon tes. Kal mala eichotōs, epeidē to tharrhein tois ontōs anthrōpois dedōchen Tj tou Christou anastatis, kai proetrepse, mechris hesperas, dēladē tēs tou biou synteleias, to ergon to oicheion ergazesthai, toutesti tautēn gar hēmin ho Theos eis ergasian pēn aretēn edōchen. « Hōs emegalynthē ta erga sou, Kyrie. » Echplēttetai tou Theou ta eirēmena mystēria en sophią pollę̄ kai megalę̄ genomena hēn hōs hyperthallousan kai lian apochryphon oudeis tōn archontōn tou aiōgos toutou egnōken. Ei gar egnōsan, ouk an ton Kyrion tēs doxēs estaurōsan, chatha phē- C sin ho Paulos. "Ezinpo01 hē gē tēs chtiseōs sou. » Toutesti tou enchainismou kai tēs 'ananeōseōs. Eitis gar en Christǭ, kainē ktisis " ta archaia parēlthen, idou gegone ta panta xad. Dia ti de hē gē? epeidē eis autēn ho chlinas ouranous vacaoehoēche. Pōs de pu echtisen, all᾽ hē di᾽ hydatōn, hōsper autēn kai ap᾽ archēs parēgage? di᾽ hydatōn de tou baptismatos, eudēlon mēnyei gar to hepomenon. « Hautē hē thalassa hē megalē. » Megalē hē charis tou baptismstos, hōs megala iechousa mystēria. rousa tēn energeian tou pneumatos. Eurychōros de, hōs holēn chō- Herpeta te tous hamartōlous, dia to herpein autous epi ta gēïna ē noēson" oiper dia to plēthos eichotōs hyper arithmon Ilegontai, 3| hoti monois tois dikaiois arithmeisthai Beni Phēsi gar: Emoi de “lian etimēthēsan ci glo, sou, ho Theos. Exarithmēsomai autous, al hyper ammon piēthynthēsontai. « Zōa michra meta megalōn. » Hoi metriōs dichaioi kai agan. Pantas to baptisma dechetai, kai ou monon hamarti A “ou t^7 s Yaq toutous hōloi tou loutrou tē: palingenesias, alla kai ol dichaioi y ptzousin. Epeidē ean mē cic anagengēthę̄ ex hydatos kai pneumatos, ou mē eiselthę̄ eis tēn basileian" tou Theou. edaimogasrē sin? n « Panta pros se prosdochōsi. » Panta gar ta agatha tę̄ cheiri tou Theou periesphinchtai,, hin᾽ hotan anoixę̄, panta plēroi kai chortazę̄ chrēstotētos. "Avot&ty hoe autou cheirōn kai tēn echtasin tēn epi tou staurou prosēchei logizesthai" aph᾽ hēs panta eplēsthē chrēstotētos, toutesti philanthrōvag: epeidē pasa hamartia dia sta « Hexaposteleis t ĒNn an touto per yrou synchechōtēs tōn nechrōn anastaseōs oi legesthai, hōs epi tēn gēn apostellomenou tou anthrōpinou pneumatos, hōste anachainisthēnai tēn &vthrōpotēta, ei mē to Pgeuma sou ho Prophētēs eipe? saphōs to tou Theou Pneuma to hagion dēlōn’ hou tę̄ apostolę̄ pasa hē gē, st toutesti panta ta ethnē echpisthē, kai echainisthē" dia tou chērygmatos tōn apostolōn, eudēlon. Eis pasan gar tēn gēn enA0gr ho phthongos autōn, kai eis ta perata tēs oikoumegēs ta rhēmata autōn. 5 € Ho epithlepōn epi gēn. » Tosautē gar hē tou Dēmi ourgou dynamis, hichanon autou kai to blemma einai, saleusai tēn dochousan asaleuton. € "Act tǭ Kyriǭ en tę̄ zōę̄ mou. » Hyposchesis agathē kai zōēn aiōnion tǭ 71 parechousa, 6pov tou biou oxo gian tithesthai. anerchetai. Hēdyntheiē autǭ hē dialogē mou.» ᾿Ean gar ho Theos epi tais hēmeterais aresthę̄ lexesi, tote kai hē meis eichotōs ep᾽ autǭ euphrainometha, agatha par᾽ autou ta men ēdē lamthanontes, ta de prosdechomenoi" kai to, Chairete en Kyriǭ pantote, apoplērōsai dynametha. « Echleipoien hamartōloi apo tēs gēs. » "Eotxbz tǭ prooimiǭ kai to telos epethēchen. Echrēn gar peri tēlichoutōn mystēriōn enthemenon, archēn kai telos tou logou tēn eis Theon eulogian poiēsasthai, hēs kai hēmeis meta spoudēs echōmetha. Eulogia tina tēn tou Theou Eis angelōn gar taxin ho toiout gar Theou diēnechēs eis euzōïan rhythmizei ton bion ton hēmeteron.
[Psalm 103] “Lord my God, how greatly you have been magnified!” Not that he receives any addition to his greatness, for he is always …; but he fittingly says “magnified” of the manifestation of his greatness, which came … to us. For even if the creation of the angels, the stretching out of the heavens, the founding of the earth, and the other things he added to these are enough to show …, more than enough is the Saviour’s incarnation: that, remaining God, he became man; that he suffered our sufferings and kept his own impassibility. Therefore, although these come second in order, God set them before the others in power. And he says that he “put on” this majesty and “confession,” to show that, when he became incarnate, he was not changed into man, but became man while remaining God as well, and not as one who would put it off again.
“Wrapping himself in light as in a garment.” … whom John too called light; he says, “And the light shines in the darkness, and the darkness did not overcome it. But to all who received him he gave authority to become children of God.”
“Stretching out the heaven like a skin.” Of the same dispensation. He plainly proclaimed the incarnate Creator, saying of him the same things that John the Theologian wrote; for, having said of God, “All things came into being through him, and without him not one thing came into being that has come into being,” he then comes down and says, “The Word became flesh and dwelt among us.”
“Who roofs his upper rooms with waters.” For he showed the lofty things of the mysteries in the waters of baptism.
“Who makes the clouds his chariot.” … was done at his taking up into heaven, when a cloud received him.
“Who makes his angels spirits.” He means the apostles; for they proclaimed his covenant everywhere; they also became ministers of his commands; [he made] these spirits, that is, spiritual men, and moreover a “flaming fire” because of the supply of the Spirit that came upon them in the form of tongues of fire.
“Who founds the earth on its security.” He calls man earth. This one, then, [he founded] upon …, which “will not be moved for ever and ever,” that is, in the age to come.
“The waters will stand upon the mountains.” He calls the prophets mountains because of the height of their contemplation; on them stand waters, with which those who thirst for teaching are given drink.
“At your rebuke they will flee.” What rebuke? That against the Jews. Another prophet shows this: “And I will give them not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.” For when God is angry, the waters of the prophets will run short, since they do not have their supply from themselves. By “the voice of thunder” he means that of the Gospel, before which the waters of the prophets are afraid, because of the surpassing knowledge in it.
“The mountains go up.” For the prophets go up in theology, and come down, fitting themselves to the capacity of their hearers; but each is for the salvation of men. For God founded this place for prophecy.
“Who sends forth springs in the ravines.” Not only, he says, to the prophets, who are mountains, but also to lowly men, who are fittingly called ravines, has God given the grace of teaching. As, then, the abundance of waters is gathered from a multitude of streams, so the abundance of knowledge is gathered not from one prophet but from the whole company of the prophets.
“They will give drink to all the beasts of the field.” The demons are called beasts of the thicket; but he calls sinners beasts of the field, that is, of the world. For as beasts in the field can become tame, so sinners too can be changed; therefore they are also given drink with the prophetic waters. He called “wild asses” those who no longer carry sin on their backs, but have been freed from it; therefore he brought them in as thirsting for the spiritual waters. God hinted at these to Job: “Who is it that has let the wild ass go free, and who has loosed his bonds?”
“Watering the mountains from his upper rooms.” For the prophets do not have the supply of the Spirit from themselves, but from the heavens, which God set as the upper rooms of creation.
“From the fruit of your works.” The works of God are not only the things he created, but also the signs and the wonders, whose fruit is the Gospel, from which he has satisfied man with the knowledge of God.
“To bring forth bread from the earth”: plainly from the Lord’s body; for from there he brought forth the mystical bread.
“And wine gladdens the heart of man.” The mystical wine, plainly; hence it gladdens not the body but the heart. For it holds the forgiveness of sins, at which above all the heart of men is gladdened, in the gift of the supply of the Spirit; for in it the faces of the faithful are made cheerful; since “the fruit of the Spirit is love, joy,” as Paul wrote. You see that he speaks of the mystical bread and wine; therefore he wrote that each is food for the heart. And how does the mystical bread strengthen it, but by giving it confidence? For by partaking of the mystical body we too become the body of Christ.
“The trees of the plain will be satisfied.” With what will they be satisfied? With the knowledge of God, plainly. And how are they satisfied? By meditating on the word. … he called it, since … planted by the channels of waters … For even if they are from the nations, of which Lebanon is a symbol, yet, planted by God in the adoption of baptism and meditating on the law, they too are satisfied with the knowledge of God. He calls “sparrows” the souls pursued by the devil and those who work with him, which because of their piety have been able to escape his snares; of them David said, “Our soul was rescued like a sparrow from the snare of the hunters.”
“The dwelling of the heron leads them.” You would not be wrong to call Peter the heron, since he followed Christ constantly. For as the heron is said …, so also to lead the sparrows. For he shows them how they must leap over the snares of the hunters, meditating on the law day and night, …; since he himself too, ensnared by the denial, escaped the snare through repentance.
“The rock is a refuge for the hares.” Symmachus rendered it “for the rock-badgers.” Hares and rock-badgers are ranked among the unclean and weak animals. So Solomon says, “Rock-badgers are a people not strong, who made their homes in the rocks”; and Moses: “The camel, and the pig, and the shaggy-foot,” which is the hare, “you shall not eat.” By these, then, David hints at the nations; for they have as their refuge the spiritual rock, the Church, and through her they are strengthened and cleansed. And the deer, since they are clean animals, are necessarily the souls of the righteous, all who kept the law.
“He made the moon for seasons.” And yet he set not the moon only, but also the sun and the stars, for days and months and seasons and years. But here by the moon he means the synagogue of the Jews, which he set until the times of the law and the prophets; and by the sun, Christ. For so Malachi too spoke of him: “For you who fear the Lord the sun of righteousness will rise, and healing is in his wings.” He “knew his setting”; for he knew the time at which he was to carry out the passion; so that before it came he said, “My hour has not yet come”; but when he reached it at the proper moment, he says, “The hour has come for the Son of Man to be glorified.”
“You made darkness, and it was night.” He plainly means the time of the cross, at which our sun set. For then there was darkness from the sixth hour to the ninth, which is taken as a whole night because of the mystery of the resurrection on the third day.
“In it all the beasts [of the thicket] will pass through.” … the apostles scattered … to ask for the rest … the righteous for temptations. Or did not … the Lord say to the apostles: “Simon, Simon, Satan has asked to sift you like wheat; but I have prayed for you that your faith may not fail”?
“The sun rose, and they were gathered together.” For when Christ rose, they withdrew. Therefore Symmachus wrote “they will withdraw” instead of “they were gathered together.” Where did they withdraw to? To their own dens, where they lie down, lurking like reptiles. And very fittingly, since Christ’s resurrection gave courage to those who are truly men, and urged them to work their own work until evening, that is, until the end of life; for God has given us this, virtue, as our work.
“How magnified are your works, Lord!” He is amazed at God’s mysteries just mentioned, which were done in great and abundant wisdom, which, as surpassing and very hidden, “none of the rulers of this age knew; for if they had known, they would not have crucified the Lord of glory,” as Paul says.
“The earth was filled with your creation”: that is, with the renewal and restoration. For “if anyone is in Christ, he is a new creation; the old things have passed away; behold, all things have become new.” And why the earth? Since the one who bowed the heavens came down upon it. And how did he create it, if not through waters, just as he also brought it forth at the beginning? Plainly through the waters of baptism; for what follows indicates it.
“This is the great sea.” Great is the grace of baptism, as holding great mysteries; and wide, as containing the whole working of the Spirit. Understand the creeping things as sinners, because they creep toward earthly things; they are fittingly said to be “beyond number” because of their multitude, or because it is … to be numbered among the righteous alone. For he says, “To me your friends, O God, have been greatly honoured … I will count them, and they will be multiplied beyond the sand.”
“Small creatures with great”: those moderately righteous and those exceedingly so. Baptism receives all; and not only sinners … of the washing of rebirth, but the righteous too …; since “unless one is born again of water and the Spirit, he cannot enter the kingdom of God.”
“All things wait for you.” For all good things are held fast in God’s hand, so that when he opens it, he fills and satisfies all things with goodness. And the opening of his hands may fittingly be reckoned as their stretching out on the cross, by which all things were filled with goodness, that is, with love for mankind; since every sin … through the cross …
“You will send forth [your Spirit].” This might be said of the resurrection of the dead, as if the human spirit were sent to the earth so that mankind might be renewed, unless the Prophet had said “your Spirit,” plainly showing the Holy Spirit of God, by whose sending the whole earth, that is, all the nations, were created and renewed: plainly through the preaching of the apostles. For “their sound went out into all the earth, and their words to the ends of the world.”
“Who looks upon the earth.” So great is the Creator’s power that even his glance is enough to shake the earth, which seems unshakable.
“I will sing to the Lord in my life.” A good promise, and one that brings eternal life to the one who keeps it: to make the whole span of life a hymn …; for such a man rises up to the rank of angels.
“May my discourse be sweet to him.” For if God is pleased with our words, then we too are fittingly gladdened in him, receiving good things from him, some already and others still awaited; and we can fulfil the saying, “Rejoice in the Lord always.”
“May sinners vanish from the earth.” He put an end like the opening. For having set out such great mysteries, he had to make the blessing of God the beginning and end of his discourse; let us too hold to it with zeal. … For … the constant blessing of God orders our life toward the good life.
Ps 104:1 (103:1 LXX) (quotation, high confidence) · Ps 104:2 (103:2 LXX) (quotation, high confidence) · John 1:5 (quotation, high confidence) · John 1:12 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:14 (quotation, high confidence) · Ps 104:3 (103:3 LXX) (quotation, high confidence) · Acts 1:9 (allusion, high confidence) · Ps 104:4 (103:4 LXX) (quotation, high confidence) · Acts 2:3 (allusion, high confidence) · Ps 104:5 (103:5 LXX) (quotation, high confidence) · Ps 104:6 (103:6 LXX) (quotation, high confidence) · Ps 104:7 (103:7 LXX) (quotation, high confidence) · Amos 8:11 (quotation, high confidence) · Ps 104:8 (103:8 LXX) (quotation, high confidence) · Ps 104:10 (103:10 LXX) (quotation, high confidence) · Ps 104:11 (103:11 LXX) (quotation, high confidence) · Job 39:5 (quotation, high confidence) · Ps 104:13 (103:13 LXX) (quotation, high confidence) · Ps 104:14 (103:14 LXX) (quotation, high confidence) · Ps 104:15 (103:15 LXX) (quotation, high confidence) · Gal 5:22 (quotation, high confidence) · Ps 104:16 (103:16 LXX) (quotation, high confidence) · Ps 1:3 (allusion, medium confidence) · Ps 104:17 (103:17 LXX) (quotation, high confidence) · Ps 124:7 (123:7 LXX) (quotation, high confidence) · Matt 26:75 (allusion, medium confidence) · Ps 104:18 (103:18 LXX) (quotation, high confidence) · Prov 30:26 (quotation, high confidence) · Deut 14:7 (quotation, high confidence) · Ps 104:19 (103:19 LXX) (quotation, high confidence) · Mal 4:2 (3:20 LXX) (quotation, high confidence) · John 2:4 (quotation, high confidence) · John 12:23 (quotation, high confidence) · Ps 104:20 (103:20 LXX) (quotation, high confidence) · Matt 27:45 (allusion, high confidence) · Ps 104:21 (103:21 LXX) (allusion, medium confidence) · Luke 22:31 (quotation, high confidence) · Luke 22:32 (quotation, high confidence) · Ps 104:22 (103:22 LXX) (quotation, high confidence) · Ps 104:23 (103:23 LXX) (allusion, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence) · 2 Cor 5:17 (quotation, high confidence) · Ps 104:25 (103:25 LXX) (quotation, high confidence) · Ps 139:17 (138:17 LXX) (quotation, high confidence) · Ps 139:18 (138:18 LXX) (quotation, high confidence) · John 3:5 (quotation, high confidence) · Ps 104:27 (103:27 LXX) (quotation, high confidence) · Ps 104:28 (103:28 LXX) (allusion, high confidence) · Ps 104:30 (103:30 LXX) (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (quotation, medium confidence) · Ps 104:32 (103:32 LXX) (quotation, high confidence) · Ps 104:33 (103:33 LXX) (quotation, high confidence) · Ps 104:34 (103:34 LXX) (quotation, high confidence) · Phil 4:4 (quotation, high confidence) · Ps 104:35 (103:35 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 103 as a hymn to the incarnate Creator: the waters of baptism, the apostles as spirits and fire, the prophets as mountains, the mystical bread and wine, Christ the sun who knew his setting in the passion, and the Spirit sent to renew the nations.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 103 LXX is Psalm 104 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint. Words lost from lemmas are supplied in square brackets.
- The bread and wine of Ps 103:14–15 LXX are read of the Eucharist; translated exactly as written.
- John: John 1:5, 12; 1:3, 14. The cloud: Acts 1:9. Tongues of fire: Acts 2:3. Another prophet: Amos 8:11. Job: Job 39:5. Paul: Gal 5:22. “Our soul was rescued like a sparrow”: Ps 123:7 LXX (124:7). Symmachus’s Greek version is cited for Ps 103:18 and 103:22 LXX. Solomon: Prov 30:26 (Prov 24:61 LXX). Moses: Deut 14:7 (Lev 11:4–6). Malachi: Mal 3:20 LXX (4:2). “My hour has not yet come”: John 2:4; “The hour has come”: John 12:23. Darkness from the sixth hour: Matt 27:45. “Simon, Simon”: Luke 22:31–32. Paul: 1 Cor 2:8; 2 Cor 5:17. “To me your friends”: Ps 138:17–18 LXX (139:17–18). “Unless one is born again”: John 3:5. “Their sound went out”: Ps 18:5 LXX (19:4; Rom 10:18). “Rejoice in the Lord always”: Phil 4:4.
- The comment on the beasts of the night (Ps 103:20–21 LXX) is damaged; it seems to apply the lions seeking their food from God to Satan asking to sift the apostles.
Topics: Christology, Baptism, Eucharist
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 103 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/103
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.