Fragments on the Psalms 52–65
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 52
52PG 93:1208
ΨΑΛΜΟΣ ΝΒ’. « Εἶπεν ἄφρων ἐν χαρδίᾳ αὐτοῦ. » Τίνος γὰρ ἦν τοῦτο λέγειν, ἀλλ᾽ ἣ ἄφρονος; περὶ οὗ Ἡσαΐας ἔλεγεν: Ὁ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ μάταια φρονήσει. Ἰοῖα ταῦτα; "Ὅτι φαῦλά τινα καὶ ἄτοπα ἐργαζόμενοι, xax τὴν ἐπ᾽ αὐτοῖς τοῦ Θεοῦ μαχροθυμίαν βλεπονθες: δέον εὑχαξίχαχον, εἰς παραφροσύνην ἐχτρέποντα:, ΠΕΝΝ ἐφορᾷν τὰ ἀνθρώπινα, ἀχρίτως δὲ καὶ αὐτομάτως φέρεσθαι, ριστεῖν καὶ δοξάζειν ὡς χρηστὸν, καὶ ἀνεξ οὐ νομίζοντες Διεφθάρησαν καὶ ἐθδελύχθησαν. » 'H τοῦ βλασφήμου διαδοθεῖσα νόσο: τοὺς ἄλλους ἐν ἀνομίαις παρασχευάζει qst ἰρεσϑαι, βδελυχτούς τε εἶναι τῷ Κτίσαντι, ἁπραξίαν τῆς ἀρετῆς τοσαύτην νοσοῦντας, ὥστε μηδὲν αὐτοὺς ἀγαθὸν ἐργάζεσθαι. ᾿Αλλὰ γὰρ διὰ τοῦ ἄφρονος τὴν τῶν εἰδωλολατρῶν μανίαν αἰνίττεται. Λέγοντες γὰρ ἐν χαρδίᾳ ρὐχ εἶναι Θεὸν, εἴδωλα ξυλίνων θεῶν καὶ λιθίνων ἐποίησαν. Διὰ δὲ τῆς ἀνομίας, ἥτις ἣν τοῦ νόμου παράθασις, τοὺς Ἰουδαίους αἰνίττεται, οὺς τῇ ἀπιστίᾳ φθαρέντας, ὁ Θεὸς ἐθδελύξατο. « Ὁ Θεὸς ἐχ τοῦ οὐρανοῦ διέχυψεν. » Τοσοῦτον γὰρ ὁ Θεὸς ἀληθείας ἐφίετα:, ὅτι πάντα γινώσχων ἀχριθῶς τὰ ἡμέτερα, ὅμως διαχύπτει, χαθάπερ ἀπό τινος θυρίδος τῆς πρὸς ἡμᾶς συγχαταθάσεως, διαγνῶναι θέλων ἀχριθῶς τὰ ἀνθρώπινα. γὰρ σαφῶς Χριστοῦ τὴν ἐπιδημίαν Mer, ὃς ἐχ τοῦ οὐρανοῦ διέχυψεν, ἡνίχα ἡμῖν μετὰ ἐπεδήμησεν. Ὥσπερ γὰρ ὁ παραχύπτων ἀφ᾽ ὑψηλοῦ τόπου, ἄνω μένων, κάτω τῇ ἐνεργείᾳ γίνεται, οὕτω καὶ ὁ Χριστὸς ἐν τοῖς χόλποις τοῦ Πατρὸς μένων, τῇ γῇ διὰ σαρχὸς ἐπεδήμησε. Τίνος χάριν; Τοῦ ἰδεῖν, εἰ ἔστι συνιὼν, ἐκζητῶν τὸν Θεύν. Οὐχοὖν οὐ τὰς πράξεις τοσοῦτον τῶν ἀνθρώπων χατῇλθεν ἐπισχέψασθαι, ὅσον ἰδεῖν εἴ τινα ὅλως θεογνωσίαν ἔχουσιν, εἰ ἐν πίστει τὸν Θεὸν ἐχζητοῦσι. € Οὐχὶ γνώσοντα: πάνσες:, Πάντες μὲν οἱ τοὺς ποῦ πλησίον ἁρπάζοντες τὰ €, βρώσει ἄρτου τὸν λαὸν τοῦ πένητας ἀδιχοῦντες, xa ΠΗ ΜΕ S : z Θεοῦ ἐσθίειν εἰχότως λέγονται τροφὴν γὰρ τῆς ἑαυτῶν πλεονεξίας τὴν ἀδιχίαν, τὴν εἰς ἐχείνους ἔχουσι. Νομίσεις 05 μάλιστα τοὺς διδασχάλους! τῶν Ἰουδαίων λέγεσθαι. Ὑπὲρ γὰρ ἀγνωσίας τὸν νόμον ὡς ἐδόχουν ἐχδιχοῦντες, τῇ δὲ ὕδρει τοῦ νομοθέτου ἀνομίαν ἐργαζόμενοι, οὗτο! τὸν λαὸν τοῦ Θεοῦ ἤσθιον βρώσει ἄρτου, ἕνεχα πλησμονῆς καὶ γαστριμαργίας προσωποληπτοῦντες, καὶ τὸν νόμον ἐν τῷ διδάσχειν παραθαίνο" τες. Περὶ τῶν Ἰουδαίων λέγει " τὸν γὰρ ἀληθῶς Θεὸν τὸν Χριστὸν οὐκ ἐπεχαλέσαντο, καὶ ἐφοθήθησαν φό- 6oy περιττὸν, ἔνυα οὐχ ἣν φόθος, ὅτ: πρὸς ἀλλήλους ἔλεγον " ᾿Εὰν ἐάσωμεν τὸν ἄνθρωπον τοῦτον, ἥξουσιν οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν τὸν cóπον καὶ τὸ ἔθνος. Kaízot οὐχ ἂν τοῦτο ἐγίνετο, εἰ τὴν εἰς αὐτὸν πίστιν ἐφύλαξαν. “Ὁμοίως δὲ πάντες ἄνθρωποι ὅσοι τὸν Θεὸν ἐπιχαλεῖσθαι ῥᾳθυυοῦσιν, ὃν μὲν δεῖ φόθον οὐ φοθοῦνται, τῇ εἰς Θεὸν ἀπιστίᾳ. Φοθοῦνται δὲ μάτην τὰς τῶν ἀνθρώπων ἀπειλὰς, καὶ τὰς τῶν ἐχθρῶν δυναστείας, οὐχ εἰδότες ταῦτα μηδὲν ἡμᾶς, ὅταν ἔχομεν τὴν εὐμένειαν τοῦ Θεοῦ, παραθλάπτοντα. ᾿Ανθρωπαρέσχων δὲ περὶ τούτων λέγει ἀεὶ γὰρ παρὰ τὸν Θεὸν βούλονται, τοῖς ἀνθρώποις ἀρέσχειν ὧν ὁ θεὸς τὰ ὀστᾶ, δηλαδὴ τὰς φυλὰς διεσχόρπισε. Κατησχύγθησαν. "Ov γὰρ νεχρὸν χαλοῦσιν, ὑπὸ τούτου διώχουται: Τὰ ox αὐτὰ τυχοῦσιν ἀνθρωπαρέσχ γὰρ ὁπτᾶ αὐτῶν, τουτέστιν ὁ ME xa ἡ δόξα ὑπὸ Θεοῦ σχορπίζεται. ἀπὸ τῆς Σιὼν, καὶ οὐχ ἀπὸ τοῦ οὐρανοῦ, οὖχ ἀπὸ τοῦ ναοῦ, οὐχ ἀπὸ τῆς χιδωτοῦ, οὐκ ἀπὸ τῶν ἁγίων ὁ Προφήτης τὸ σωτήριον ε ται; Ἐπειδὴ ἐχεῖ fjuiy ἀπέδωσεν ὁ Χριστὸς τὸ ἀρχαῖον ἐμφύσημα. “Ὅπερ δῆλον ἐπήγαγεν 'Ev τῷ ριον. ἐπιστρέψαι Κύ- Ἠχμαλώτευσεν γὰρ ἡμῶν ὁ Σατανᾶς 07 ἀπάτης τὴν pid τοῦ Πνεύματος ἀλλ᾽ ὁ Χριστὸς αὐτὴν ἐν "ig Σιὼν ἀπέδωχε διὰ τοῦ τῶν ἀποστόλων ἐμφυσήδὴ Ἰαχὼδ. voUc ὁρῶν Θεόν. Χρήζομεν ὃξ πτ πρότερον, ωρατιχὸς νοῦς τῇ χατὰ τὴν δύναμιν τοῦ 6^ ερνισταὺ γενέσθα: τουτέστι διαθόλου, καὶ τότε ἡμῶν ὁ διj θεωρί εὐφραίνεται. ἀτ Ὁ Oz5c, ἐν τῷ ὀνόματί σου. » Μὴ διὰ πράξεις, φησὶν, οὐδὲ γὰρ ἀξιοχρέους ἔχω, μὴ διὰ πατέρων εὐγένειαν (ἄλλος γὰρ ἄλλον διασώζειν οὐ δύναται), ἀ.1.1 ἐν τῷ ὀνόματί τοι αὕτη σωτηρία διηνεχὴς καὶ ἄσυλος ἵσταται. Εἰ γὰρ λῃσταῖς τινες ἣ βϑαρθάροις περιπεσόντες, € εἶτα ὄνομο. δυναστῶν παραγαγόντες, ὡς ἐχείνων οἰκεῖοι πῶς οὐ πολὺ μᾶλλον ἐν ἐπιθουλῇς δαιμόνων τοὺς χινδύνους ἐχφεύγουσι, τῷ ὀνόματι τοῦ Θεοῦ ἀπὸ πάσης σωζόμεθα; i « Καὶ £y τῇ δυνάμει σου χρίνον με. » : Κρίσιν, οὐχ ὅτι χαταχριθῶμεν, ἀλλ᾽ ὥστε ρωθῆναι τοῦ τυραννοῦντος βουλεύεται " διόπερ ἐν δυναστείᾳ χριθῆναι προσηύξατο" ἵνα τοῦ ἀντιδίχου τοῦ αἰσθητοῦ, εἴτε τοῦ νοητοῦ τῇ δυναστεία τοῦ Θεοῦ χειρωθέντος, ἡμεῖς γενώμεθα τῶν ἐπηρξεαζόντων ἀλλότριοι. « Ὁ Θεὸς, εἰσάχουσον τῆς προσευχῆς μου.» Οὐδὲν γὰρ ὅπλον πρὸς τοὺς ἐχθροὺς ὑπὲρ τὴν εὐχὴν ἰσχυρώτερον ἔχομεν, μόνον ἐὰν τοῦ ἄξια τοῦ Θεοῦ προτευξόμεθα, ὅπερ ὁ Προφήτης ἑαυτῷ συνειδὼς ἐνωτίσασθαι τὸν Θεὸν τὰ ῥήματα τοῦ στόματος βούλεται, ἵνα διαγνοὺς, ὅτι οὐδὲν ἀνθρώπινον ζητεῖ, δέξ τὴν θυτίαν τῆς προσευχῆς προσδέξεται. «Ὅτι ἀλλότριοι ἐπανέστησαν. » ᾿Αλλότριοι πάντες οἱ μὴ φρονοῦντες τὰ τοῦ Θεοῦ χὰν συγγενεῖς, xv φίλοι, χἂν ἀδελφοὶ τυγχάνωσι. Διὸ καὶ ἐπιθουλεύειν ἡμῖν ὡς ἀλλότριοι. ἀλλοτρίοις, καὶ συγγενεῖς ὄντες, πολλάχ'ς οὐχ αἰσχύνονται. Οἱ γὰρ ἑαυτοὺς ἀλλοτριώσαντες τοῦ Θεοῦ, πῶς πολὺ μᾶλλον καὶ τοῦ νόμου τῆς φύσεως ἀλλότριο ται; Ἱζραταιοὺς δὲ τοὺς ἰσχυροὺς τῇ χαχίᾳ λ τοσοῦτον ἰσχυρὰν xaY ἀνένδοτον τὴν πονηι γίνονἐγει, οἵ- “τινες εἰς ρἷαν χέχτηνται, ὥστε xa εἰς τὴν Ψυχὴν, οὐ μόνον τὸν αἰσθητὸν ἡμῖν, ἀλλὰ χολ τὸν ἑαυτὴν ἐπιθουλεύειν νοητὸν χατασχευάᾶζοντες θάνατον. « Ἐξομολογήσομαι τῷ ὀνόματί σου.» ᾿Αχούσιον γὰρ θυσίαν ὁ Θεὸς οὐ προσδέ) δέποτε γὰρ τῷ προσφέροντι, ἀλλὰ τῷ ἀναγκάζοντι τὴν προσφορὰν λογίζεται.“ c εἰδὼς xo Παῦλος ὁ ἀπόστολος, ἔλεγε" Μὴ ἐκ λύπης ἣ ἐξ ἀνάγκης " ilepór γὰρ δώτην ἀγαπᾷ ὁ Θεός. Σὺ 0t "καὶ ἀπὸ χαιροῦ τὸ ἐχούσιον νόησον. Πολλάχις γὰρ δλέψει περιπεσύντες ινόμεθα ἑαυτῶν εὐλαδέστερο:. Χρὴ δὲ ἡμᾶς καὶ τῆς θλίψεως μεταδληθείσης παραπλησίως ὑρίσχεσθαι. Τῶν πολεμίων τὸν ὄλεθρον θεασάμ. ἵπεν τὴν εὐχαριστίαν, ἃ ρθωμα" ὁ γὰρ “ἢ δὲ μελλόντων ἀγαθῶν, πάσης bns ἀπαλλαγὴν, ὥστε εἰς μαχαριότηνα τῷ τοιγύτι ὁ βίος μεθίσταται. « Εἰς τὸ τέλος, £y ὕμνοις συνέσεως τῷ Δανΐδ. » Σχοποῦ τοῦ αὐτοῦ καὶ ὁ Ψαλμὸς ὁ ἐχόμενος ἔχεται" διαγράφει γὰρ τὸν ἐν πειρασμοῖς e ἄνθρωπον" διόπερ ὑμνεῖν μετὰ συνέσεως τὸν δυνάμένον ἐλευθερῶσαι πειρατμῶν ἐπα δλοταὶ: Σαφὴς OE καὶ τῶν Δεσποτιχῶν παθῶν ἡ προφητεία πρόσχεῖται. « Ἐνώτισαι, ὁ Θεὸς, τὴν προσευχήν μου.» Ταῦτα Χριστοῦ προσευξαμένου, καὶ ἡμεῖς ευξώμεθα, καὶ τὸν Δεσπότην οἱ 6:0y οἱ πτωχοὶ μιμησώμεθα αὖτ εὐχὴν εἰσαχουσθῆναι βούλεται, καὶ μὴ παρωφθῆναι τὴν δέησιν ὑπὲρ τῆς σωτηρίας τοῦ γένο ἀπαρχὴ τυγχάνων ὧν πρεσθεύεται. Ὅμοῦ καὶ τίνα ς τὴν ἡμῶν προσ- Ug οὖσαν, ὡς δεῖ προσεύχεσθα!:, τρόπον δεῖξαι βουλόμενος, ᾿Εγώτιcat, φησὶ, καὶ μὴ ὑπερίδῃς. Πολλάχις γὰρ ἡμῶν τὴν πὶ οσευχὴν ἀχούσας, ὡς περιττὴν καὶ ἀναξίαν τῆς ἀχοῆς αὐτοῦ, παρορᾷ καὶ παραπέμπετα:. « Ἑλυπήθην ἐν τῇ ἀδολεσχίᾳ μου.» Λόγισαι, φησὶ, τίς οὗτος ὁ εὐχόμενος, ὅτι Υἱὸς τοῦ Πατρὸς, ὁμοούσιος βασιλεὺς, ἀλλὰ δούλου μορφὴν φέρων, ἵνα σώσῃ τὸ πλάσμα τὸ ἡμέτερον. ᾿Αδολεσχίαν τὸν ἐν θεωρίᾳ μετεωρισμὸν λέγει, ὃν ὑπἔμεινεν ὁ Κύριος, τὰ καθ᾽ ἡμᾶς λογιζό!λενος, ἐφ᾽ ἃ καὶ ὅτι τοσοῦτον ἄνοίας ὥστε ἐταράττετο, προεχόψαιμεν, σχελίζειν τὸν ὑπὲρ ἢν τρέ) μένον σῶσαι, τιθέναι προσχόμματα. Ταῦτα καὶ Καὶϊά- (οντα, καὶ τὸν παραγενόπερὶ 409:0, περὶ ὧν χατὰ λόγον ἐπήγαγεν" ᾿Απὸ S ἀπὸ üAOfreoc ἁμαρτωοῦ" ἐχθρὸν τὸν Καϊάφαν λέγων, ὡς ἀφιέναι φωνὴν χατὰ τοῦ χαιρῷ τοῦ χριτηρίου τοιαύτην τετολμηχότα" φήμησε" τὶ ἔτι ζητεῖτε; ἁμαρτωλὸν δὲ τὸν Ἰούδαν. Πῶς γὰρ οὐχ ἁμαρτωλὸς σχαλον; Ἐφ᾽ ᾧ καὶ θλιθόμενος, ἐπιφέρει τὰ ἐχόμενα, ὁ προδιδοὺς τὸν διθάt σφόδρα ὡς μαθητῇ καὶ προϑότῃ ΓΝ « Φόδης x2Y τρόμο: ἦλθεν &: Τοῦτο μόνον φόθῳ καὶ τρόμῳ, ἀλλὰ καὶ σχότι τῶν ἐν πειρασμοῖς xa ἴδιον, ui ῳᾧ τὸ χατὰ ψυχὴν ἀποῤῥουμένους συνέχεσθαι. ᾿Αλλ ποιμὴν ἀληθινὸς καὶ γνήσιος, ὑπὲρ τῆς 'ó Χριστὸς, ὡς ἑαυτοῦ ποίpns ἐδειλία καὶ ονοῦντα καὶ λυπούμενον οὐδὲν ἣν ἀπεῖχ τρέμειν, πάντα χωρὶς ἁμαρτ' οὐτὰ " o0xοὖν z2Y δ: τὸν χα!ρὺὸν τοῦ σταυροῦ, σχότος αἱ τὴς ὥρας ἕως ἐννάτης γενόμενον. « Καὶ εἴπ Πτέρυγας τοὺς ἀποστόλου: χαλεῖ᾿" ἐπὶ τὴν οἰχουμένην ὅλην τοῦ rd ἔπτη, καὶ χαθάπερ ἐν. γεπ5. 7. « Et γεπε. 10.« πλήρεις τῆς χορηγίας τοῦ Πνεύματος, βούλεται. Τὸ δὲ τίς οὐχ ἀποροῦντος ἐνταῦθα, ἀλλὰ τὸ μᾶλλον ἐπιθυμοῦντος καὶ χατεπείγοντος. « Προσεδεχόμην τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας xa χαταιγίδος. » τὴν ἀχμὴν τοῦ πειρασμοῦ, καὶ βίαν, καὶ σφοδρότητα " ὧν ἐξ ἑχατέρας χρὴ παρὰ Θεοῦ προσδέξασθαι τὴν βοήθειαν. Ὁ Χριστὸς δὲ οὐχ ὡς ἑαυτῷ τοῦτο προσεὐχεται, ἀλλὰ τοῖς ἀποστόλοις ὀλιγωροῦσι χατὰ τὸν χαιρὸν τοῦ πάθους " ὥστε καὶ πρὸς αὐτοὺς ἐπιτιμῶν εἶπεν: Οὕτως; οὐκ ἰσχύσατε plar ὥραν: γρηγορῆcav; Γρηγορεῖτε καὶ προσεύχεσθε, ἵγα μὴ εἰσἔλθητε εἰς πειρασμόν. Εἰ ἐπὶ καχῷ συμφωνία δεινὸν, καὶ ἐκ τοῦ ἐναντίου μέγα ἀγαθὸν ἡ τῶν ἐπὶ χαχῷ συμφωνησάντων διάλυσις. Καὶ οἱ ὁμονοήσαντες γοῦν ἐπὶ τῇ πυργοποιίᾳ, τὸ ἔχειν φωνὴν μίαν καὶ χεῖλος ἕν, πάντες ἐνεποδίσθησαν, μεγίστῃ δυσσεδείᾳ συγχυθέντες, ὡς μηχέτι ὁμοφωνίαν ἔχειν. Ὅταν ἡ χαχία χαθ᾽ ἑαυτὴν μερισθῇ, ἔχομεν τὸ σφαλὲς οἱ παρ᾽ αὐτῆς πολεμούμενοι" οὐχέτι γὰρ αἱ ἐξ αὐτῆς ἐπιθουλαὶ πιστεύονται. Τοιγαροῦν τοῦ Χριστοῦ θαυματουργοῦντος τῶν Ἰουδαίων αἱ γλῶσσαι διηρέθησαν" καὶ οἱ μὲν ἔλεγον Οὐκ ἔστι παρὰ Θεοῦ ὁ ἄνθρωπος οὗτος, ὅτι οὐ τηρεῖ τὸ Σάδδατον" ἄλιιοι Éleyov: Πῶς δύναται ἄγθρωπος ἁμαρτω- «ἱὸς τοιαῦτα σημεῖα ποιεῖν; Καὶ σχίσμα ἣν ἐν αὐτοῖς. «Ὅτι εἶδον ἀνομίαν καὶ ἀντιλογίαν. » Τοῦ Χριστοῦ χρινομένου ἀνόμως, ἀντιλογία τῶν χρινόντων, Πιλάτου δηλαδὴ xa τῶν Ἰουδαίων ἀρχιερέων Eyévevo τοῦ μὲν λέγοντος, Οὐδὲν αἴτιον εὑρίσκω ἐν τῷ ἀνθρώπῳ τούτῳ" ἐχείνων 02: Ἡμεῖς vópov ἔχομεν, καὶ οἴδαμεν,, ὅτι κατὰ τὸν vópov ἡμῶν ὀφείιιει ἀποθανεῖν. « Ἡμέρας καὶ νυχτὸς χυχλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς, ἀνομία καὶ πόνος ἐν μέσῳ αὐτῆς.» Ἡμέρας μὲν, χατὰ τὸν χαιρὸν τοῦ σταυροῦ " γυχτὸς δὲ, κατὰ τὸν χαιρὸν τῆς προδοσίας " ἐπὶ τὰ τείχη; δηλαδὴ ἐπὶ τοὺς ἱερεῖς αὐτοὶ γὰρ τείχη τοῦ λαοῦ τυγχάνουσιν ἰσχυρὰ μὲν, χατὰ τὸν νόμον τῆς ἱερωσύνης ζῶντες σαθρὰ δὲ πεπτωχότα, ὅταν ἀλλότρια τοῦ προσχήματος πράττουσιν. ᾿λνομίαν Ob καὶ χόπον ἐν μέσῳ αὐτῆς, καὶ ἀδιχίαν λέγει τὴν δουλείαν τοῦ γράμματος" ἀνομίαν, ὅτι τὸν νόμον πνευματιχῶς οὐχ ἐφύλαττον ἀδικίαν, ὅτι τοσαύτας παρὰ τοῦ Πατρὸς εὐεργεσίας δεξάμενοι, σταυρῷ τὸν ἰατρὸν καὶ τὸν τροφέα παρέδωχαν. Οὐκ ἐξέιχειπε δὲ ἐκ τῶν πιϊωτειῶν αὐτῆς τόκος καὶ δόνλος. Ἴσως μὲν καὶ τὴν τῶν Ἰουδαίων φιλαργυρίαν διαδάλλει " οἵτινες, τοχίζειν αὐτοῦ τοῦ νόμου χωλύοντος, δόλῳ τοὺς τόχους δι᾽ ἐπινοιῶν τέρων ἐχέρδαινον. Πλὴν τύχος τῆς ἀπάτης ἡ ὑπόχρισις" αὕτη μετὰ δόληυ τὰς τῆς Ἱερουσαλὴμ. πλατείας οὐκ ε ἐπαῤῥησιάζοντο. Πλὴν καὶ ἡμεῖς μήτε ἡμέρας μήτε νυχτὸς ἐπὶ τείχη, δηλαδὴ τὰς ἀρετὰς, ἀνομίαν ἔχειν ἣ ὅλως ἀντιλογίαν χαρτερήσωμεν " ἀλλὰ μηδὲ τόχον ἣ δύλον ἐν πλατείαις ταῖς ἡμετέραις ἔχωμεν. Πλατεῖαι γὰρ καὶ εὐθυνοῦσαι αἱ ὁδοὶ, ἐν αἷς τὰ πλημμελήματα οὐ μὴν εἰς ζωὴν, ἀλλ᾽ εἰς ἀπώλειαν ἄγουσιν. «Ὅτι εἰ ἐχθρὸς ὠνείδισέ με.» τὰ ἡμέτερα Φορητὰ τὰ παρὰ τῶν ἐχθρῶν ἀποχεχαλυμμένων διὰ τοῦτο νομίζεται, ἐπειδήπερ εὐχερὲς ταῦτα φυλάξασθαι" οἱ δὲ φίλοι δοχοῦντες, τὰ τῶν ἐχθρῶν λογιζόμενοι, οὐχ εἰσὶ φορητοί " μέλιτι γὰρ τὸν ἰὸν χεράσαντες λανθάνοντα, κατασχευάζουσι θάνατον. Τοῦτο καὶ τῷ Ἰούδᾳ ὁ Χριστὸς διὰ τῆς παρούσης προφητείας ὠνείδισεν. Ὧν ἵνα παραστήσῃ σαφέστερον, τὰ ἐχόμενα ὁ Προφήτης ἐπήγαγεν" « Σὺ δὲ, ἄνθρωπε ἰσόψυχε. » Ἰσόψυχε, διὰ τὴν ἀγάπην, ἣν περὶ τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ἐπεδείχνυτο, ὥστε τῷ Πατρὶ λέγειν" Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀγόματί σου, οὺς δέδωκάς Ἡγεμὼν, ἐπειδὴ τὸ γλωσσόχομον τῶν χρημάτων βαστάζων αὐτὸς, ἴσως τὴν ἐξουσίαν τῆς οἰχονομίας ἐχέχτητο. Γγωστὲ, πάντα γὰρ ὡς μαθητῇ ἀπεχάλυψεν. Ὃς ἐπὶ τὸ αὐτὸ ἐγιιύκυνάς μοι τὰ ἐδέσματα. Μόνος γὰρ μετὰ τοῦ Ἰησοῦ ἐνέθαπτεν εἰς τὸ τρυθλίον. Ἐν τῷ οἴκῳ τοῦ Θεοῦ ἐπορεύθημεν ἐν ὁμογοίᾳ. νοίᾳ τὸ δεῖπνον τοῦ Πάσχα μετὰ τῶν μαθητῶν ὁ Χριστὸς ἐπετέλεσεν " E e in e ποῦ δείπνου Oixoy Θεοῦ τὴν Σιὼν λέγει ἐχεῖ γὰρ ἐν ὁμο- E τῷ προδότῃ τὸ Πνεῦμα τοῦ πολλῶν γενεῶν ὀνειδίζων ἐφθέγγετο. Ἰούδα τὴν οδοσίαν XY ν ἄλλων ἀληθινὴν ἔχοντες, àc iue ες €o6zpXy τοῦ θανάτου χατάραν ἐγένοντο. Παροιχία δὲ ὁ βίος ὁ ἀνθρώπινος λέγεται. Οὐδὲ γὰρ οἰχεῖν ἐνταῦθα μέχρι πολλοῦ δυνάμεθα, ἀλλ᾽ ὡς πάροιχοι, ὅταν oiipsum ὃξ καὶ ἐπὶ ν γὰρ t αὐτὸν, abor: Χριστ τὴν ζωὴν ὑπὸ τ χοδεσπότης προστάξῃ, παραχρῆμα ἐχδαλλόμεθα, Ἐπειδὴ δὲ παροι χίας ὁ Προφήτης πολλὰς ἀντὶ μιᾶς τῶν ἀνθρώπων χατὰ τὸν βίον δια- ἘΞ ὩΣ φορὰς εἰνέε παν Οἱ μὲν γὰρ τυχὸν ἀπορίαν, οἱ δὲ γεωργίαν, οἱ ὃξ τὴ τουργίαν μετἔρχονται: ᾿Αλλ᾽ ὲ Ἰουδαίων παῖδες ἐπονηρξύοντο" οὐ γὰρ μόνον ὁ ἄλλος δῆμος, ἀλλὰ καὶ οἱ xav' ἐξοχὴν αὐτῶν, ε ἵτε ἱερεῖς, τὴν πονηρίαν μέσην αὐτῶν ὥσπερ ἁπολαθόντες, μετήρχοντο. « Ἐγὼ πρὸς τὸν Θεὸν ἐχέχραξα. » Ὁ Χριστὸς καὶ ταῦτα λέγει" πρὸς γὰρ τὸν θεὸν ἑαυτοῦ Πατέρα ἐχέχραξε, καὶ ὁ Κύριος εἰσήχουσεν αὐτοῦ. Εἴτε τὸ Πνεῦμα λ (ὁ γὰρ Κύριος τὸ Πνεῦμά ἐστινὴ, εἴτε τὸν Κύριον αὐτὸν ἑαυτοῦ εἰσαχού φυλαξώμεθα, καὶ A ὁ Χριστὸς φυλάξαι τὸν νόμον τῆς ἀνθρωπότητος βουλόμενος, ἀλλ᾽ ὅμως αὐτὸς ἑαυτοῦ εἰσαχούει " αὐτὸς γὰρ τὴν οἰχείαν ἐπιτελεῖ προσευχὴν, ἅπερ ἂν ὡς θρωπος εὔξεται, ταῦτα ὡς Θεὸς ἐπιτελῶν. « Ἑσπέρας, καὶ πρωὶ, καὶ μεσημθρίας. » Ἢ ἀπαγγέλλει τὰ κατὰ τοὺς εἰρημένους χαιροὺς πεπραγμένα μυστήρια. Εσπέρες μὲν, ὅπως αὐτὸν ἔθαπτεν Ἰωσὴφ, καὶ ἐχήδευσε Νιχόδημος" καὶ πάλιν, ὅπως τῶν θυρῶν τῆς Σιὼν χεχλεισμένων, εἰσήρχετ δεύτερον. Πρωϊ δὲ, ὅπως ἀπηνέχθη εἰς τὸ Πιλάτου πραιτόριον, καὶ ὅπως ἐχ νεχρῶν ἀναστὰς ταῖς γυναι- Ey ἑαυτὸν ἐνεφάνισε. Μεσημθρίας, ὅπως ἐσταυρώθη, xo τὴν χτίσιν ἐσάλευσεν, οὐχ ἀπολέσαι, ταύτην, ἀλλ᾽ ἀναχαινίσαι καὶ διορθῶσαι βουλόμενος. Ka διὰ τί ταῦτα διηγεῖσθαι ὑπέσχετο; ᾿Επειδὴ περιεχτιχὰ καὶ τῶν λοιπῶν τοῦ Μονογενοῦς θαυμάτων ἐτύγχανεν. Ὅθεν αὐτοῦ φησι καὶ τὸν Πατέρα τῆς φωνῆς εἰσαχούσεσθαι, τῇ διηγήσει τῶν «μυστηρίων τῶν εἰρημένων καίροντα. € λυτρώσεται ἐν εἰρήνῃ τὴν Ψυχήν Εἴτε τῶν στρατιωτῶν, οἵτινες αὐτοῦ τὸν τάφον ἐχύχλωσαν εἴτε τῶν ψευδομαρτύρων, ὑπὲρ αὐτὸν συχοφαντοῦντες, περιέστησαν ἐν τῷ χαιρῷ τῆς χρίἐν ἄδῃ δυνάμεων, al περὶ αὐτὸν μὲν ἐχπληττόμεναι, ὁμοῦ δὲ καὶ φρουροῦααι, τῶν νεχρῶν τὴν αἰχμαλωσίαν ἀνσξως " εἴτε τῶν ὁμοῦ ὥστε μὴ πᾶσαν αγαγεῖν. ΠΕ ἢ « ᾿Ἐξέτεινε τῊΝ jV χεῖρα αὐτοῦ ἐν τῷ ἀποδίδοναι. » θαυμάσαι τὴν ἀχρίθειαν τῆς προφητείας ἄξιον. Αὐτοῖς γὰρ ἔργοις τοῦτο ἐπὶ τὺν Ἰούδα χαταλαμθάνεται, ὅτε τὸ ἀργύριον τῆς προδοσίας τοῖς ἀρχιερεῦσιν ὑποστρέψαι βουληθεὶς, ἀνογκαίως τὴν χεῖρα ἐξἐτεινεν. i Ἡπαλύνθησαν οἱ λόγοι αὐτοῦ ὑπὲρ ἔλαιον. » Λόγους, φησὶν, εἶχον οἱ Ἰουδαῖοι ἁπαλοὺς, xen: στότητα xavà τὸ δοχοῦν ἅπασαν ὑπερθαίνοντας, ἐν ρᾶζον" ὥσπερ οἱ ται πειράζουσι διὰ βολίδων τὴν θάλατταν" οὐ μὴν ἔφθανον. Τί γὰρ βολὶς ἐν ἀθύσσῳ ποιῆσαι δυνήσεται; "Δύνσσος 0E ἡ τοῦ Θεοῦ σοφία" περὶ ἧς καὶ Παῦλος ἔλεγεν: "Q βάθος πιϊούτου σοφίας καὶ γγώσεως Θεοῦ ! ὡς ἀγεξερεύνητα τὰ χρίματα abτοῦ, καὶ ἀνεξιχγίαστοι αἱ ὁδοὶ αὑτοῦ! αὐτὸς δὲ οὗτος ὁ Προφήτης" "HH δικαιοσύγη cov ὡς ὄρη Θεοῦ" τὰ κρίματά cov ἄξυσσος ποιϊ.1ἡ. ᾿Αλλὰ τῶν ἀντιγράφων ἕνια ἔχει, Ἡπαιϊύνθησαν οἱ Aóyot abτοῦ. Ὥστε τὴν προφητείαν εἰς τὸν Ἰούδαν ἐχφέρεσθαι" οὗτος γὰρ ἑαυτοῦ τοὺς λόγους διὰ τῶν εἰδώffs ς τὴν τοῦ Θεοῦ λων ἡπάλυνεν, ποτὲ μὲν τῶν πτωχῶν προσποιουμένους χήδεσθαι, ἵνα χλέπτῃ τὸ γλωσσόχομον " ποτὲ ὃξ διὰ φιλήματος καὶ ἀσπασμοῦ τὸν Χριστὸν εἰρωνενόμένος. ς« Ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν γὰρ τῷ Θεῷ τὰς ἡμετέρας φροντίδας ἐπιῤῥίψωμεν, A “τες αὐτὸν τροφέα xa στηρ! TIS ὥστε μηδαμῶς σαλεῦθῆναι, εὑρήσομεν: Δοχεῖ δέ pot τοῦ Ἰούδα μνησθεὶς ὁ Προφήτης, ἀναγκαίως xci τὸν Πέτρον ἡἠνίξασθαι, ἵνα σφάλματος ἀχουσίον καὶ διαφορὰν ἐνδείξηται. Τὸν γὰρ Πέτρον ἕνεχα τοῦ σφάλματος τῆς ἀρνήσεως παραθαῤῥύνων, καὶ προτρέπων εἰς μετάνοιαν, ἐπιῤῥίψαι τῷ Θεῷ τὴν ὑπὲρ τούτων προτρέπεται μέριμναν, διατρέψαι τὸν μαθητὴν τῇ συγγνώμῃ δυνάμενον, καὶ μὴ συγχωροῦντα εἰς τὸν αἰῶνα σάλον τῷ δικαίῳ γενέσθαι" ἀλλὰ χἂν ὑπομένῃ πρὸς καιρὸν, εὐθέως τοῦτον εἰς γαλήνην μεταθάλλοντα. « Ἐγὼ δὲ, Κύριε, ἐλπιῶ ἐπὶ σέ. » Ὁ πιστὸς λεγέτω τοῦτο fj γὰρ εἰς Θεὸν ἐλπὶς τῶν χαχῶν ἐλευθερίαν ἀγαθῶν τε πάντων παρουσίαν χαρίξεται. παραπτώματος ἑχουσίου
PsALMOS NB’. « Eipen aphrōn en chardią autou. » Tinos gar ēn touto legein, all᾽ hē aphronos? peri hou Hēsaïas elegen: Ho mōros mōra lalēsei, kai hē kardia autou mataia phronēsei. Ioia tauta? "Hoti phaula tina kai atopa ergazomenoi, xax tēn ep᾽ autois tou Theou machrothymian bleponthes: deon heuchaxichachon, eis paraphrosynēn echtreponta:, PENN ephorąn ta anthrōpina, achritōs de kai automatōs pheresthai, ristein kai doxazein hōs chrēston, kai anex ou nomizontes Diephtharēsan kai ethdelychthēsan. » 'H tou blasphēmou diadotheisa noso: tous allous en anomiais parascheuazei qst iresϑai, bdelychtous te einai tǭ Ktisanti, hapraxian tēs aretēs tosautēn nosountas, hōste mēden autous agathon ergazesthai. ᾿Alla gar dia tou aphronos tēn tōn eidōlolatrōn manian ainittetai. Legontes gar en chardią rych einai Theon, eidōla xylinōn theōn kai lithinōn epoiēsan. Dia de tēs anomias, hētis hēn tou nomou parathasis, tous Ioudaious ainittetai, ous tę̄ apistią phtharentas, ho Theos ethdelyxato. « Ho Theos ech tou ouranou diechypsen. » Tosouton gar ho Theos alētheias ephieta:, hoti panta ginōschōn achrithōs ta hēmetera, homōs diachyptei, chathaper apo tinos thyridos tēs pros hēmas synchatathaseōs, diagnōnai thelōn achrithōs ta anthrōpina. gar saphōs Christou tēn epidēmian Mer, hos ech tou ouranou diechypsen, hēnicha hēmin meta epedēmēsen. Hōsper gar ho parachyptōn aph᾽ hypsēlou topou, anō menōn, katō tę̄ energeią ginetai, houtō kai ho Christos en tois cholpois tou Patros menōn, tę̄ gę̄ dia sarchos epedēmēse. Tinos charin? Tou idein, ei esti syniōn, ekzētōn ton Theun. Ouchoun ou tas praxeis tosouton tōn anthrōpōn chatę̄lthen epischepsasthai, hoson idein ei tina holōs theognōsian echousin, ei en pistei ton Theon echzētousi. € Ouchi gnōsonta: panses:, Pantes men hoi tous pou plēsion harpazontes ta €, brōsei artou ton laon tou penētas adichountes, xa PĒ ME S : z Theou esthiein eichotōs legontai trophēn gar tēs heautōn pleonexias tēn adichian, tēn eis echeinous echousi. Nomiseis 05 malista tous didaschalous! tōn Ioudaiōn legesthai. Hyper gar agnōsias ton nomon hōs edochoun echdichountes, tę̄ de hydrei tou nomothetou anomian ergazomenoi, houto! ton laon tou Theou ēsthion brōsei artou, henecha plēsmonēs kai gastrimargias prosōpolēptountes, kai ton nomon en tǭ didaschein parathaino" tes. Peri tōn Ioudaiōn legei " ton gar alēthōs Theon ton Christon ouk epechalesanto, kai ephothēthēsan pho- 6oy peritton, enya ouch hēn phothos, hot: pros allēlous elegon " ᾿Ean easōmen ton anthrōpon touton, hēxousin hoi Rhōmaioi, kai arousin hēmōn ton copon kai to ethnos. Kaizot ouch an touto egineto, ei tēn eis auton pistin ephylaxan. “Homoiōs de pantes anthrōpoi hosoi ton Theon epichaleisthai rhąthyyousin, hon men dei phothon ou phothountai, tę̄ eis Theon apistią. Phothountai de matēn tas tōn anthrōpōn apeilas, kai tas tōn echthrōn dynasteias, ouch eidotes tauta mēden hēmas, hotan echomen tēn eumeneian tou Theou, parathlaptonta. ᾿Anthrōpareschōn de peri toutōn legei aei gar para ton Theon boulontai, tois anthrōpois areschein hōn ho theos ta osta, dēladē tas phylas dieschorpise. Katēschygthēsan. "Ov gar nechron chalousin, hypo toutou diōchoutai: Ta ox auta tychousin anthrōparesch gar hopta autōn, toutestin ho ME xa hē doxa hypo Theou schorpizetai. apo tēs Siōn, kai ouch apo tou ouranou, ouch apo tou naou, ouch apo tēs chidōtou, ouk apo tōn hagiōn ho Prophētēs to sōtērion e tai? Epeidē echei fjuiy apedōsen ho Christos to archaion emphysēma. “Hoper dēlon epēgagen 'Ev tǭ rion. epistrepsai Ky- Ēchmalōteusen gar hēmōn ho Satanas 07 apatēs tēn pid tou Pneumatos all᾽ ho Christos autēn en "ig Siōn apedōche dia tou tōn apostolōn emphysēdē Iachōd. voUc horōn Theon. Chrēzomen hox pt proteron, ōratichos nous tę̄ chata tēn dynamin tou 6^ ernistau genestha: toutesti diatholou, kai tote hēmōn ho dij theōri euphrainetai. at Ho Oz5c, en tǭ onomati sou. » Mē dia praxeis, phēsin, oude gar axiochreous echō, mē dia paterōn eugeneian (allos gar allon diasōzein ou dynatai), a.1.1 en tǭ onomati toi hautē sōtēria diēnechēs kai asylos histatai. Ei gar lę̄stais tines hē bϑartharois peripesontes, € eita onomo. dynastōn paragagontes, hōs echeinōn oikeioi pōs ou poly mallon en epithoulę̄s daimonōn tous chindynous echpheugousi, tǭ onomati tou Theou apo pasēs sōzometha? i « Kai £y tę̄ dynamei sou chrinon me. » : Krisin, ouch hoti chatachrithōmen, all᾽ hōste rōthēnai tou tyrannountos bouleuetai " dioper en dynasteią chrithēnai prosēuxato" hina tou antidichou tou aisthētou, eite tou noētou tę̄ dynasteia tou Theou cheirōthentos, hēmeis genōmetha tōn epērxeazontōn allotrioi. « Ho Theos, eisachouson tēs proseuchēs mou.» Ouden gar hoplon pros tous echthrous hyper tēn euchēn ischyrōteron echomen, monon ean tou axia tou Theou proteuxometha, hoper ho Prophētēs heautǭ syneidōs enōtisasthai ton Theon ta rhēmata tou stomatos bouletai, hina diagnous, hoti ouden anthrōpinon zētei, dex tēn thytian tēs proseuchēs prosdexetai. «Hoti allotrioi epanestēsan. » ᾿Allotrioi pantes hoi mē phronountes ta tou Theou chan syngeneis, xv philoi, chan adelphoi tynchanōsi. Dio kai epithouleuein hēmin hōs allotrioi. allotriois, kai syngeneis ontes, pollach's ouch aischynontai. Hoi gar heautous allotriōsantes tou Theou, pōs poly mallon kai tou nomou tēs physeōs allotrio tai? Hizrataious de tous ischyrous tę̄ chachią l tosouton ischyran xaY anendoton tēn ponēi ginonegei, hoi- “tines eis rian chechtēntai, hōste xa eis tēn Psychēn, ou monon ton aisthēton hēmin, alla chol ton heautēn epithouleuein noēton chatascheuaazontes thanaton. « Exomologēsomai tǭ onomati sou.» ᾿Achousion gar thysian ho Theos ou prosde) depote gar tǭ prospheronti, alla tǭ anankazonti tēn prosphoran logizetai.“ c eidōs xo Paulos ho apostolos, elege" Mē ek lypēs hē ex anankēs " ilepor gar dōtēn agapą ho Theos. Sy 0t "kai apo chairou to echousion noēson. Pollachis gar dlepsei peripesyntes inometha heautōn euladestero:. Chrē de hēmas kai tēs thlipseōs metadlētheisēs paraplēsiōs hyrischesthai. Tōn polemiōn ton olethron theasam. hipen tēn eucharistian, ha rthōma" ho gar “ē de mellontōn agathōn, pasēs bns apallagēn, hōste eis machariotēna tǭ toigyti ho bios methistatai. « Eis to telos, £y hymnois syneseōs tǭ Danïd. » Schopou tou autou kai ho Psalmos ho echomenos echetai" diagraphei gar ton en peirasmois e anthrōpon" dioper hymnein meta syneseōs ton dynamenon eleutherōsai peiratmōn epa dlotai: Saphēs OE kai tōn Despotichōn pathōn hē prophēteia proscheitai. « Enōtisai, ho Theos, tēn proseuchēn mou.» Tauta Christou proseuxamenou, kai hēmeis euxōmetha, kai ton Despotēn hoi 6:0y hoi ptōchoi mimēsōmetha aut euchēn eisachousthēnai bouletai, kai mē parōphthēnai tēn deēsin hyper tēs sōtērias tou geno aparchē tynchanōn hōn prestheuetai. Homou kai tina s tēn hēmōn pros- Ug ousan, hōs dei proseuchestha!:, tropon deixai boulomenos, ᾿Egōticat, phēsi, kai mē hyperidę̄s. Pollachis gar hēmōn tēn pi oseuchēn achousas, hōs perittēn kai anaxian tēs achoēs autou, parorą kai parapempeta:. « Helypēthēn en tę̄ adoleschią mou.» Logisai, phēsi, tis houtos ho euchomenos, hoti Huios tou Patros, homoousios basileus, alla doulou morphēn pherōn, hina sōsę̄ to plasma to hēmeteron. ᾿Adoleschian ton en theōrią meteōrismon legei, hon hypemeinen ho Kyrios, ta kath᾽ hēmas logizo!lenos, eph᾽ ha kai hoti tosouton anoias hōste etaratteto, proechopsaimen, schelizein ton hyper ēn tre) menon sōsai, tithenai proschommata. Tauta kai Kaiïa- (onta, kai ton paragenoperi 409:0, peri hōn chata logon epēgagen" ᾿Apo S apo uAOfreoc hamartōou" echthron ton Kaïaphan legōn, hōs aphienai phōnēn chata tou chairǭ tou chritēriou toiautēn tetolmēchota" phēmēse" ti eti zēteite? hamartōlon de ton Ioudan. Pōs gar ouch hamartōlos schalon? Eph᾽ hǭ kai thlithomenos, epipherei ta echomena, ho prodidous ton dithat sphodra hōs mathētę̄ kai proϑotę̄ GN « Phodēs x2Y tromo: ēlthen &: Touto monon phothǭ kai tromǭ, alla kai schoti tōn en peirasmois xa idion, ui hǭǭ to chata psychēn aporrhoumenous synechesthai. ᾿All poimēn alēthinos kai gnēsios, hyper tēs 'o Christos, hōs heautou poipns edeilia kai onounta kai lypoumenon ouden hēn apeich tremein, panta chōris hamart' outa " o0xoun z2Y d: ton cha!ryon tou staurou, schotos hai tēs hōras heōs ennatēs genomenon. « Kai eip Pterygas tous apostolou: chalei᾿" epi tēn oichoumenēn holēn tou rd eptē, kai chathaper en. gep5. 7. « Et gepe. 10.« plēreis tēs chorēgias tou Pneumatos, bouletai. To de tis ouch aporountos entautha, alla to mallon epithymountos kai chatepeigontos. « Prosedechomēn ton sōzonta me apo oligopsychias xa chataigidos. » tēn achmēn tou peirasmou, kai bian, kai sphodrotēta " hōn ex hechateras chrē para Theou prosdexasthai tēn boētheian. Ho Christos de ouch hōs heautǭ touto proseuchetai, alla tois apostolois oligōrousi chata ton chairon tou pathous " hōste kai pros autous epitimōn eipen: Houtōs? ouk ischysate plar hōran: grēgorēcav? Grēgoreite kai proseuchesthe, higa mē eiselthēte eis peirasmon. Ei epi kachǭ symphōnia deinon, kai ek tou enantiou mega agathon hē tōn epi chachǭ symphōnēsantōn dialysis. Kai hoi homonoēsantes goun epi tę̄ pyrgopoiią, to echein phōnēn mian kai cheilos hen, pantes enepodisthēsan, megistę̄ dyssedeią synchythentes, hōs mēcheti homophōnian echein. Hotan hē chachia chath᾽ heautēn meristhę̄, echomen to sphales hoi par᾽ autēs polemoumenoi" oucheti gar hai ex autēs epithoulai pisteuontai. Toigaroun tou Christou thaumatourgountos tōn Ioudaiōn hai glōssai diērethēsan" kai hoi men elegon Ouk esti para Theou ho anthrōpos houtos, hoti ou tērei to Saddaton" aliioi Eleyov: Pōs dynatai agthrōpos hamartō- «hios toiauta sēmeia poiein? Kai schisma hēn en autois. «Hoti eidon anomian kai antilogian. » Tou Christou chrinomenou anomōs, antilogia tōn chrinontōn, Pilatou dēladē xa tōn Ioudaiōn archiereōn Eyevevo tou men legontos, Ouden aition heuriskō en tǭ anthrōpǭ toutǭ" echeinōn 02: Hēmeis vopov echomen, kai oidamen,, hoti kata ton vopov hēmōn opheiiiei apothanein. « Hēmeras kai nychtos chychlōsei autēn epi ta teichē autēs, anomia kai ponos en mesǭ autēs.» Hēmeras men, chata ton chairon tou staurou " gychtos de, kata ton chairon tēs prodosias " epi ta teichē? dēladē epi tous hiereis autoi gar teichē tou laou tynchanousin ischyra men, chata ton nomon tēs hierōsynēs zōntes sathra de peptōchota, hotan allotria tou proschēmatos prattousin. ᾿lnomian Ob kai chopon en mesǭ autēs, kai adichian legei tēn douleian tou grammatos" anomian, hoti ton nomon pneumatichōs ouch ephylatton adikian, hoti tosautas para tou Patros euergesias dexamenoi, staurǭ ton iatron kai ton trophea paredōchan. Ouk exeicheipe de ek tōn piïōteiōn autēs tokos kai donlos. Isōs men kai tēn tōn Ioudaiōn philargyrian diadallei " hoitines, tochizein autou tou nomou chōlyontos, dolǭ tous tochous di᾽ epinoiōn terōn echerdainon. Plēn tychos tēs apatēs hē hypochrisis" hautē meta dolēu tas tēs Hierousalēm. plateias ouk e eparrhēsiazonto. Plēn kai hēmeis mēte hēmeras mēte nychtos epi teichē, dēladē tas aretas, anomian echein hē holōs antilogian charterēsōmen " alla mēde tochon hē dylon en plateiais tais hēmeterais echōmen. Plateiai gar kai euthynousai hai hodoi, en hais ta plēmmelēmata ou mēn eis zōēn, all᾽ eis apōleian agousin. «Hoti ei echthros ōneidise me.» ta hēmetera Phorēta ta para tōn echthrōn apochechalymmenōn dia touto nomizetai, epeidēper eucheres tauta phylaxasthai" hoi de philoi dochountes, ta tōn echthrōn logizomenoi, ouch eisi phorētoi " meliti gar ton ion cherasantes lanthanonta, katascheuazousi thanaton. Touto kai tǭ Ioudą ho Christos dia tēs parousēs prophēteias ōneidisen. Hōn hina parastēsę̄ saphesteron, ta echomena ho Prophētēs epēgagen" « Sy de, anthrōpe isopsyche. » Isopsyche, dia tēn agapēn, hēn peri tous heautou mathētas ho Kyrios epedeichnyto, hōste tǭ Patri legein" Pater hagie, tērēson autous en tǭ ogomati sou, ous dedōkas Hēgemōn, epeidē to glōssochomon tōn chrēmatōn bastazōn autos, isōs tēn exousian tēs oichonomias echechtēto. Ngōste, panta gar hōs mathētę̄ apechalypsen. Hos epi to auto egiiykynas moi ta edesmata. Monos gar meta tou Iēsou enethapten eis to trythlion. En tǭ oikǭ tou Theou eporeuthēmen en homogoią. noią to deipnon tou Pascha meta tōn mathētōn ho Christos epetelesen " E e in e pou deipnou Oixoy Theou tēn Siōn legei echei gar en homo- E tǭ prodotę̄ to Pneuma tou pollōn geneōn oneidizōn ephthengeto. Iouda tēn odosian XY n allōn alēthinēn echontes, ac iue es €o6zpXy tou thanatou chataran egenonto. Paroichia de ho bios ho anthrōpinos legetai. Oude gar oichein entautha mechri pollou dynametha, all᾽ hōs paroichoi, hotan oiipsum hox kai epi n gar t auton, abor: Christ tēn zōēn hypo t chodespotēs prostaxę̄, parachrēma echdallometha, Epeidē de paroi chias ho Prophētēs pollas anti mias tōn anthrōpōn chata ton bion dia- EX HōS phoras einee pan Hoi men gar tychon aporian, hoi de geōrgian, hoi hox tē tourgian meterchontai: ᾿All᾽ e Ioudaiōn paides eponērxyonto" ou gar monon ho allos dēmos, alla kai hoi xav' exochēn autōn, e hite hiereis, tēn ponērian mesēn autōn hōsper hapolathontes, metērchonto. « Egō pros ton Theon echechraxa. » Ho Christos kai tauta legei" pros gar ton theon heautou Patera echechraxe, kai ho Kyrios eisēchousen autou. Eite to Pneuma l (ho gar Kyrios to Pneuma estinē, eite ton Kyrion auton heautou eisachou phylaxōmetha, kai A ho Christos phylaxai ton nomon tēs anthrōpotētos boulomenos, all᾽ homōs autos heautou eisachouei " autos gar tēn oicheian epitelei proseuchēn, haper an hōs thrōpos euxetai, tauta hōs Theos epitelōn. « Hesperas, kai prōi, kai mesēmthrias. » Ē apangellei ta kata tous eirēmenous chairous pepragmena mystēria. Esperes men, hopōs auton ethapten Iōsēph, kai echēdeuse Nichodēmos" kai palin, hopōs tōn thyrōn tēs Siōn chechleismenōn, eisērchet deuteron. Prōï de, hopōs apēnechthē eis to Pilatou praitorion, kai hopōs ech nechrōn anastas tais gynai- Ey heauton enephanise. Mesēmthrias, hopōs estaurōthē, xo tēn chtisin esaleusen, ouch apolesai, tautēn, all᾽ anachainisai kai diorthōsai boulomenos. Ka dia ti tauta diēgeisthai hypescheto? ᾿Epeidē periechticha kai tōn loipōn tou Monogenous thaumatōn etynchanen. Hothen autou phēsi kai ton Patera tēs phōnēs eisachousesthai, tę̄ diēgēsei tōn «mystēriōn tōn eirēmenōn kaironta. € lytrōsetai en eirēnę̄ tēn Psychēn Eite tōn stratiōtōn, hoitines autou ton taphon echychlōsan eite tōn pseudomartyrōn, hyper auton sychophantountes, periestēsan en tǭ chairǭ tēs chrien adę̄ dynameōn, al peri auton men echplēttomenai, homou de kai phrourouaai, tōn nechrōn tēn aichmalōsian ansxōs " eite tōn homou hōste mē pasan agagein. PE ē « ᾿Exeteine tĒN jV cheira autou en tǭ apodidonai. » thaumasai tēn achritheian tēs prophēteias axion. Autois gar ergois touto epi tyn Iouda chatalamthanetai, hote to argyrion tēs prodosias tois archiereusin hypostrepsai boulētheis, anonkaiōs tēn cheira exeteinen. i Hēpalynthēsan hoi logoi autou hyper elaion. » Logous, phēsin, eichon hoi Ioudaioi hapalous, xen: stotēta xava to dochoun hapasan hyperthainontas, en razon" hōsper hoi tai peirazousi dia bolidōn tēn thalattan" ou mēn ephthanon. Ti gar bolis en athyssǭ poiēsai dynēsetai? "Dynssos 0E hē tou Theou sophia" peri hēs kai Paulos elegen: "Q bathos piïoutou sophias kai ngōseōs Theou ! hōs agexereunēta ta chrimata abtou, kai anexichgiastoi hai hodoi hautou! autos de houtos ho Prophētēs" "HH dikaiosygē cov hōs orē Theou" ta krimata cov axyssos poiï.1hē. ᾿Alla tōn antigraphōn henia echei, Hēpaiïynthēsan hoi Aoyot abtou. Hōste tēn prophēteian eis ton Ioudan echpheresthai" houtos gar heautou tous logous dia tōn eidōffs s tēn tou Theou lōn hēpalynen, pote men tōn ptōchōn prospoioumenous chēdesthai, hina chleptę̄ to glōssochomon " pote hox dia philēmatos kai aspasmou ton Christon eirōnenomenos. s« Epirrhipson epi Kyrion tēn merimnan gar tǭ Theǭ tas hēmeteras phrontidas epirrhipsōmen, A “tes auton trophea xa stēr! TIS hōste mēdamōs saleuthēnai, heurēsomen: Dochei de pot tou Iouda mnēstheis ho Prophētēs, anankaiōs xci ton Petron hēēnixasthai, hina sphalmatos achousion kai diaphoran endeixētai. Ton gar Petron henecha tou sphalmatos tēs arnēseōs paratharrhynōn, kai protrepōn eis metanoian, epirrhipsai tǭ Theǭ tēn hyper toutōn protrepetai merimnan, diatrepsai ton mathētēn tę̄ syngnōmę̄ dynamenon, kai mē synchōrounta eis ton aiōna salon tǭ dikaiǭ genesthai" alla chan hypomenę̄ pros kairon, eutheōs touton eis galēnēn metathallonta. « Egō de, Kyrie, elpiō epi se. » Ho pistos legetō touto fj gar eis Theon elpis tōn chachōn eleutherian agathōn te pantōn parousian charixetai. paraptōmatos hechousiou
[Psalm 52] “The fool said in his heart.” For whose part was it to say this but a fool’s? Of him Isaiah said, “The fool will speak foolish things, and his heart will think vain things.” What are these? That those who do base and absurd things, and see God’s long-suffering toward them, when they ought to give thanks and glorify him as kind and forbearing, turn aside into madness, supposing that he does not watch over human affairs, but that they are carried along without judgment and at random.
“They were corrupted and became abominable.” The disease of the blasphemer, once spread abroad, prepares others to be … in lawlessness and to be abominable to the Creator, sick with such inactivity in virtue that they do nothing good. But by “the fool” he hints at the madness of the idolaters; for, saying in their heart that there is no God, they made idols of gods of wood and stone. And by “lawlessness,” which was transgression of the law, he hints at the Jews, whom God abhorred when they had been corrupted by unbelief.
“God looked down from heaven.” God so desires the truth that, although he knows all our affairs exactly, he nevertheless looks down, as from a window of his condescension toward us, wishing to discern human affairs exactly. … plainly the coming of Christ, who looked down from heaven when he dwelt among us …. For as one who leans out from a high place, while remaining above, comes to be below by his activity, so Christ also, remaining in the bosom of the Father, dwelt on the earth through the flesh. For what purpose? “To see if there is anyone who understands, who seeks God.” So he came down not so much to inspect men’s actions as to see whether they have any knowledge of God at all, whether they seek God in faith.
“Will they not know, all …?” All who seize their neighbour’s goods … and wrong the poor are rightly said to “eat the people of God as they eat bread”; for they have the injustice they do to them as the food of their own greed. But you may think that the teachers of the Jews especially are meant. For while seeming to defend the law out of ignorance, but working lawlessness by their outrage against the Lawgiver, these ate God’s people as bread, showing partiality for the sake of a full belly and gluttony, and transgressing the law in their very teaching. He speaks of the Jews: for they did not call upon Christ, who is truly God, and they feared with a needless fear where there was no fear, when they said to one another, “If we let this man alone, the Romans will come and take away our place and our nation.” Yet this would not have happened had they kept faith in him. And likewise all men who are slack in calling upon God do not fear the fear they ought, because of their unbelief toward God; but they fear in vain the threats of men and the powers of enemies, not knowing that these things do us no harm when we have God’s favour. He speaks of these as “men-pleasers”; for they always wish, against God, to please men; and God “scattered their bones,” that is, their tribes. “They were put to shame”: for they are pursued by the one they call dead. … for the bones of men-pleasers, that is, their … and glory, are scattered by God.
[“Who will give salvation from Zion?”] Why does the Prophet seek salvation from Zion, and not from heaven, not from the temple, not from the ark, not from the holy places? Because there Christ restored to us the ancient breath, as he made plain by adding, “When the Lord turns back the captivity …” For Satan took captive through deceit our … of the Spirit; but Christ restored it in Zion through his breathing upon the apostles. “… Jacob …” Israel is the mind that sees God. We need first … to become a supplanter, that is, of the devil, and then our contemplative mind rejoices in the vision of God.
[Psalm 53] “O God, in your name …” Not because of my actions, he says, for I have none worthy, nor because of the nobility of my fathers (for one man cannot save another), but in your name: this salvation stands lasting and inviolable. For if some who fall among robbers or barbarians escape the dangers by bringing forward the name of powerful men, as their household members, how much more are we saved from every plot of demons by the name of God?
“And in your power judge me.” He asks for judgment, not that we may be condemned, but that we may be set free from the tyrant; therefore he prayed to be judged in power, so that when the adversary, whether visible or spiritual, has been subdued by God’s power, we may become strangers to those who abuse us.
“O God, hear my prayer.” For we have no weapon against our enemies stronger than prayer, provided only that we pray for things worthy of God. Being conscious of this in himself, the Prophet wishes God to give ear to the words of his mouth, so that, discerning that he asks nothing merely human, he may receive the sacrifice of his prayer.
“For strangers have risen up.” All who do not think the things of God are strangers, even if they are relatives, friends, or brothers. Therefore, though they are relatives, they are often not ashamed to plot against us as strangers. For those who have estranged themselves from God, how much more are they estranged from the law of nature too? By “the mighty” he means those strong in wickedness, who possess an evil so strong and unyielding that they plot against the soul, contriving for us not only the bodily death but the spiritual one as well.
“I will confess your name.” God does not accept a sacrifice that is not willing; for he never reckons the offering to the one who offers it, but to the one who compels it. Knowing this, Paul the apostle said, “Not grudgingly or under compulsion; for God loves a cheerful giver.” And understand “willingly” from the occasion as well. For often, when we have fallen into affliction, we become more devout than ourselves; but we must be found the same when the affliction has changed. … having seen the destruction of the enemies, … the thanksgiving … deliverance from every …, of the good things to come, so that the life of such a one is moved to blessedness.
[Psalm 54] “To the end, in hymns of understanding, of David.” The psalm that follows keeps to the same aim; for it describes the man in temptations; therefore it … to sing hymns with understanding to the one who can set us free from temptations. A clear prophecy of the Master’s sufferings is also included.
“Give ear, O God, to my prayer.” Since Christ prayed these words, let us also pray, and let us the poor imitate the Master. He wishes his prayer to be heard and his petition for the salvation of the race not to be overlooked, being himself the firstfruits of those for whom he intercedes. At the same time, wishing to show the manner in which one must pray, he says, “Give ear, and do not overlook.” For often, having heard our prayer, he overlooks it and sends it away as superfluous and unworthy of his hearing.
“I was grieved in my meditation.” Consider, he says, who it is that prays: the Son of the Father, a king of the same essence, yet bearing the form of a slave, in order to save what was formed, our nature. By “meditation” he means the soaring of the mind in contemplation, which the Lord endured as he pondered our affairs; at which he was also troubled, that we had advanced to such folly as to trip up the one who came to save us, and to put stumbling blocks before him. These things … Caiaphas, and the one who came …, of whom he fittingly added: “From the voice of the enemy and from the affliction of the sinner.” By the enemy he means Caiaphas, who dared to utter such a cry against … at the time of the trial: “He has blasphemed; why do you still seek …?” By the sinner, Judas. For how is the one who betrays his teacher not a sinner? Being grieved at this, as at a disciple and betrayer, he adds what follows.
“Fear and trembling came upon me.” … not only by fear and trembling, but also by darkness …; it is the mark of those in temptations to be held fast as their soul ebbs away. But Christ, the true and genuine shepherd, was afraid for his own flock …; and in being troubled and grieved he was in nothing different …, to tremble, all without sin. … at the time of the cross, the darkness that came from the sixth hour to the ninth.
“And I said, [Who will give me wings like a dove?]” He calls the apostles wings, … flying over the whole world, … full of the supply of the Spirit. The “who” here is not that of one at a loss, but rather of one who longs and presses on.
“I waited for the one who saves me from faintheartedness and tempest.” … the height of temptation, its force and violence; from both one must look for help from God. But Christ prays this not for himself but for the apostles, who were slack at the time of the passion, so that he even rebuked them, saying, “So, could you not watch one hour? Watch and pray, so that you may not enter into temptation.”
[“Divide their tongues.”] If agreement for evil is a terrible thing, then on the contrary the breaking up of those who have agreed for evil is a great good. Those, at least, who were of one mind about building the tower, so as to have one voice and one lip, were all hindered, confounded in their very great impiety so that they no longer had one language. When wickedness is divided against itself, we who are warred against by it are safe; for its plots are no longer trusted. So, when Christ worked his wonders, the tongues of the Jews were divided: some said, “This man is not from God, for he does not keep the Sabbath”; others said, “How can a man who is a sinner do such signs?” And there was a division among them.
“For I saw lawlessness and contradiction.” When Christ was judged lawlessly, there was contradiction among those who judged, that is, between Pilate and the chief priests of the Jews: he said, “I find no fault in this man,” and they, “We have a law, and we know that according to our law he ought to die.”
“Day and night lawlessness will surround it upon its walls, and toil in its midst.” By day, at the time of the cross; by night, at the time of the betrayal. “Upon its walls,” that is, upon the priests; for they are the walls of the people, strong when they live according to the law of the priesthood, but rotten and fallen when they act contrary to their office. By “lawlessness and toil in its midst, and injustice” he means slavery to the letter: lawlessness, because they did not keep the law spiritually; injustice, because, having received so many benefits from the Father, they handed over the physician and nourisher to the cross.
“And usury and guile did not depart from its streets.” Perhaps he also censures the love of money of the Jews, who, though the law itself forbade lending at interest, made gain from interest by guile, through … devices. But the usury of deceit is hypocrisy; this, with guile, … the streets of Jerusalem … made bold. But let us too neither by day nor by night keep up lawlessness or contradiction at all upon our walls, that is, our virtues; nor let us have usury or guile in our streets. For broad and level are the ways in which faults lead, not to life, but to destruction.
“For if an enemy had reproached me.” The things done to us by open enemies are reckoned bearable for this reason, that it is easy to guard against them; but those who seem to be friends while plotting what enemies plot are not bearable; for mixing hidden poison with honey, they contrive death. This is what Christ reproached Judas with through the present prophecy. To show it more clearly, the Prophet added what follows: “But you, a man of like soul.” “Of like soul,” because of the love which the Lord showed toward his own disciples, so that he said to the Father, “Holy Father, keep them in your name, those whom you have given me.” “My leader,” since he himself carried the money-box and perhaps had charge of the management. “My acquaintance,” for he revealed all things to him as to a disciple. “Who together with me made the food sweet”; for he alone dipped into the dish with Jesus. “We walked in the house of God in harmony.” He calls Zion the house of God; for there in harmony Christ celebrated the supper of the Passover with the disciples …
… reproaching the betrayer, the Spirit spoke many generations before … Judas … the betrayal … true …, they became the curse of death. Human life is called a sojourning. For we cannot dwell here for long, but as sojourners, when the master of the house commands, we are cast out at once. The Prophet spoke of many sojournings instead of one because of the differences of men’s lives: some, it may be, follow trade, others farming, others …. But the children of the Jews did evil: not only the rest of the people, but even the most eminent among them, the priests, followed the evil that was in their midst as if they had received it as their share.
“I cried to God.” Christ says this too; for he cried to God, his own Father, and the Lord heard him: whether he means the Spirit (for “the Lord is the Spirit”), or the Lord himself hearing himself … Christ wishing to keep the law of humanity; but nevertheless he hears himself; for he himself accomplishes his own prayer, accomplishing as God what he prays for as man.
“Evening, and morning, and noon.” He proclaims the mysteries accomplished at the times named. In the evening, how Joseph buried him and Nicodemus prepared him for burial; and again, how, when the doors in Zion were shut, he came in a second time. In the morning, how he was led away to Pilate’s praetorium, and how, risen from the dead, he showed himself to the women. At noon, how he was crucified and shook the creation, wishing not to destroy it but to renew and set it right. And why did he promise to recount these things? Because they encompassed the rest of the wonders of the Only-begotten as well. Hence he says that the Father too will hear his voice, rejoicing in the recounting of the mysteries named.
“He will redeem my soul in peace …” Whether from the soldiers who surrounded his tomb, or from the false witnesses who stood round him at the time of the trial bringing slanders against him, or from the powers in Hades, which were at once amazed at him and guarding …, so that he should not lead up the whole captivity of the dead.
“He stretched out his hand in repaying.” The exactness of the prophecy deserves admiration. For this was fulfilled in very deed in Judas, when, wishing to return the silver of the betrayal to the chief priests, he necessarily stretched out his hand.
“His words were softer than oil.” The Jews, he says, had soft words, surpassing all kindness in appearance, … as those who sound the sea with plumb lines; but they did not reach the bottom. For what can a plumb line do in an abyss? The abyss is the wisdom of God, of which Paul said, “O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and how untraceable his ways!” And this same Prophet: “Your righteousness is like the mountains of God; your judgments are a great abyss.” But some copies have, “His words were softer,” so that the prophecy is directed at Judas; for he softened his words by appearances, at one time pretending to care for the poor, so that he might steal from the money-box, at another mocking Christ with a kiss and a greeting.
“Cast your care upon the Lord.” … for let us cast our concerns upon God, and we shall find him a nourisher and support, so that we are never shaken. It seems to me that the Prophet, having made mention of Judas, necessarily hinted at Peter too, to show the difference between an unwilling slip and a willing transgression. For, encouraging Peter on account of his slip in the denial and urging him to repentance, he urges him to cast upon God his care for these things, who is able to turn the disciple about by pardon, and who will not allow the righteous to be shaken for ever, but even if he endures it for a time, at once changes it into calm.
“But I, Lord, will hope in you.” Let the believer say this; for hope in God grants freedom from evils and the presence of all good things.
Textual problem in this passage: see the notes.
Ps 53:1 (52:2 LXX) (quotation, high confidence) · Isa 32:6 (quotation, high confidence) · Ps 53:2 (52:3 LXX) (quotation, high confidence) · John 1:18 (allusion, medium confidence) · Ps 53:4 (52:5 LXX) (quotation, high confidence) · John 11:48 (quotation, high confidence) · Ps 53:5 (52:6 LXX) (quotation, high confidence) · Ps 53:6 (52:7 LXX) (quotation, high confidence) · John 20:22 (allusion, high confidence) · Ps 54:1 (53:3 LXX) (quotation, high confidence) · Ps 54:2 (53:4 LXX) (quotation, high confidence) · Ps 54:3 (53:5 LXX) (quotation, high confidence) · Ps 54:6 (53:8 LXX) (quotation, high confidence) · 2 Cor 9:7 (quotation, high confidence) · Ps 54:7 (53:9 LXX) (allusion, medium confidence) · Ps 55:1 (54:2 LXX) (quotation, high confidence) · Ps 55:2 (54:3 LXX) (quotation, high confidence) · Phil 2:7 (allusion, medium confidence) · Ps 55:3 (54:4 LXX) (quotation, high confidence) · Matt 26:65 (quotation, medium confidence) · Ps 55:5 (54:6 LXX) (quotation, high confidence) · Matt 27:45 (allusion, high confidence) · Ps 55:6 (54:7 LXX) (quotation, high confidence) · Ps 55:8 (54:9 LXX) (quotation, high confidence) · Matt 26:40 (quotation, high confidence) · Matt 26:41 (quotation, high confidence) · Ps 55:9 (54:10 LXX) (quotation, high confidence) · Gen 11:1 (allusion, high confidence) · John 9:16 (quotation, high confidence) · John 18:38 (quotation, high confidence) · John 19:7 (quotation, high confidence) · Ps 55:10 (54:11 LXX) (quotation, high confidence) · Ps 55:11 (54:12 LXX) (quotation, high confidence) · Deut 23:19 (allusion, medium confidence) · Matt 7:13 (allusion, medium confidence) · Ps 55:12 (54:13 LXX) (quotation, high confidence) · Ps 55:13 (54:14 LXX) (quotation, high confidence) · John 17:11 (quotation, high confidence) · John 12:6 (allusion, high confidence) · Ps 55:14 (54:15 LXX) (quotation, high confidence) · Matt 26:23 (allusion, high confidence) · Ps 55:15 (54:16 LXX) (allusion, medium confidence) · Ps 55:16 (54:17 LXX) (quotation, high confidence) · 2 Cor 3:17 (quotation, high confidence) · Ps 55:17 (54:18 LXX) (quotation, high confidence) · John 19:38 (allusion, high confidence) · John 20:19 (allusion, high confidence) · Matt 28:9 (allusion, medium confidence) · Matt 27:51 (allusion, medium confidence) · Ps 55:18 (54:19 LXX) (quotation, high confidence) · Ps 55:20 (54:21 LXX) (quotation, high confidence) · Matt 27:3 (allusion, high confidence) · Ps 55:21 (54:22 LXX) (quotation, high confidence) · Rom 11:33 (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence) · Matt 26:49 (allusion, high confidence) · Ps 55:22 (54:23 LXX) (quotation, high confidence) · Ps 55:23 (54:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 52 of idolaters, the unbelief of the Jews and Christ’s coming, Psalm 53 of salvation by God’s name and willing sacrifice, and Psalm 54 at length as a prophecy of Christ’s passion, Judas’s betrayal, Peter’s denial and the resurrection.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. The OCR lost the headings of the following psalms: this section holds comments on Psalms 52, 53 and 54 LXX (53, 54, 55). Psalm numbers in brackets follow the Septuagint. Lemmas lost in the scan are supplied in square brackets from the comments.
- The comments on the Jews and their priests are translated exactly as written.
- Isaiah: Isa 32:6. The bosom of the Father: John 1:18. “If we let this man alone”: John 11:48. The breathing on the apostles: John 20:22. “Israel is the mind that sees God”: a traditional etymology of the name. Paul: 2 Cor 9:7. Caiaphas: Matt 26:65. Darkness from the sixth hour: Matt 27:45. “Could you not watch one hour?”: Matt 26:40–41. The tower: Gen 11:1–9. “This man is not from God”: John 9:16. Pilate: John 18:38; 19:4; the priests: John 19:7. Usury: Exod 22:25; Deut 23:19. The broad way: Matt 7:13. “Holy Father, keep them”: John 17:11. The money-box: John 12:6. The dish: Matt 26:23. “The Lord is the Spirit”: 2 Cor 3:17. Joseph and Nicodemus: John 19:38–42. The shut doors: John 20:19, 26. Pilate’s praetorium: Matt 27:2; the women: Matt 28:9. The earthquake: Matt 27:51. Judas returns the silver: Matt 27:3. Paul: Rom 11:33. “Your righteousness is like the mountains of God”: Ps 35:7 LXX (36:6).
- “His words were softer than oil”: Hesychius’s lemma has “their words” (of the Jews) and he cites copies with “his words” (of Judas).
Topics: Christology, Prayer
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 52 (PG 93:1208; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/52
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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.
Chapter 55
55PG 93:1220
ΨΑΛΜΟΣ ΝΕ", « Εἰς τὸ τέλος, ὑπὲρ τοῦ λαοῦ τοῦ μεμαχρυμμένου, » x. τ. X. ἀπὸ τῶν ἁγίων Δοχεῖ πως ἐναντία εἶναι τῆς προγραφῆς τὰ ῥήατα. Ἐπεδήμησε μὲν γὰρ ὁ Δαδὶὸ τῇ Γὲθ, ἡνίχα τῇ 1 ἀπὸ Σαοὺλ ἐδραπέτευσεν" οὐ μὴν ἐπέσχον τὸν φήτην οἱ ἀλλόφυλοι, ἀλλὰ καὶ μᾶλλον ἀπώσαντο, ἐπειδὴ ἐξεστηχότα καὶ ποράφορον ἐν ταῖς θύραις χιθαρίζοντα, καὶ σίελον ἀποῤῥίπτοντα τοῦ στόματος ὑπεχρίνατο, ὡς ἡ βίθλος τῶν Βασιλειῶν ὄὀείχνυσι. Τινὰ δὲ καὶ λαὸν μεμαχρυμμένον ἀπὸ τῶν ἀγίων, ὑπὲρ οὗ τὸν ψαλμὸν ὁ Δαθὶδ ἔγραψε, ζητοῦντες χατὰ οὐχ εὑρήσομεν. Οὐκοῦν ἀνάγχη νοηt γέγραπται, παραπὴν ἱστορίαν, τῶς ταῦτα, ὥσπερ δὴ τῷ Πνεύματ δέχεσθαι. Ὑπὲρ iig τοῦ λαοῦ τῶν ἐθνῶν τὸν ψαλμὸν ὁ Προφήτης συνέγραψεν, ὅστις μεμαχρυμμένος ἀπὸ τῶν ἁγίων ἐτύγχανεν" οὐδεμιᾶς γὰρ χοινωνίας πρὸς πατριάρχας ἣ προφήτας ἐχέκτηντο. ᾿Αλλ᾽ ὅμως οἱ υαχρὰν ἐγγὺς, χαθά φησιν ὁ Παῦλος, ἐγένετο, ὅτε τὸν νέον Δαδὶὸ ἐχράτησαν οἱ ἀλλόφυλοι ἐν Γὲθ, τουτεται)} " τὸν Θεὸν, τὸν ἐν αὐτῇ ἐστιν ἐν τῇ ληνῷ (1ηγὸς γὰρ ἡ Γὲθ ἑρμὴν ληνὸς δὲ καὶ ἡ Ἐχχλησία, διὰ ληνοδατοῦντα τὸ μυστήριον, λέγεται, ὡς Ἡσαΐου προφητείας, διὰ “τῆς Ληγὸν ἐπάτησα μόνος, £otjσας εὑρίσχεται " ὥστε πρὸς αὐτὸν τὰς τῶν οὐρανῶν δυνάμεις τὰ τῆς αὐτῆς προφητείας ἀντιφθέγγεσθαι Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια, καὶ τὰ ἐνδύματά σου, ὡς ἀπὸ πατητοῦ «ηγοῦ πλήρης καταπεπατημέγου; καὶ ὁ ἡμῶν ἄνθρωπος τὸν χαλεπὸν ὑφίσταται πόλεμον, ὅλην τὴν ἡμέραν παρὰ τοῦ πολεμούμενος, καὶ παρ᾽ αὐτοῦ πατούμενος. Εἰ γὰρ καὶ ἀνθρώπου ὁ ψαλμὸς ἐμνημόνευσεν, ἀλλ᾽ ptis τὸν Σατανᾶν αὐτὸν, οὕτως ἐν τῇ θείᾳ Γραφῇ πολλάχις ὀνομαζόμενον, T μένων αἰνίττετ ταῦτα ὑποψάλλειν ἀρμό τινὰ τῶν ἐχ tv) στρᾶτενοτῶν ἐθνῶν 0t) πολλῷ at. Πλὴν καὶ τὸν λαὸν οὐιὴνς χρὸ 4. τὸν παρ ὑπὸ τοῦ Σατανᾶ ἀπατηθέντα, x αὐτοῦ πόλεμον διὰ πιθουλῆς ὑπομείναντα, o0; ἐν τοῖς ς τῶν δαιμόνων t ἑξῆς σαφέστερον ἔφησεν αἰνιττόμενος. Κατεπάτησάν uc, οἱ ἐχθροΐ μου. » Οὐ μίαν ἡμέραν λέγει, ἀλλὰ τοῦ χρόνου παντὸς τοῦ φθάσαντος τὸ διάστημα, ἐν ᾧ οἱ ἐχθροὶ ἡμῶν οἱ νοητοὶ ἀφ᾽ ὕψους ἡμᾶς πολεμοῦντες καὶ πατοῦντες οὐχ ἐπαύσαντο. Κατεπάτουν δέ“ πῶς; Διὰ τῆς εἰδωλολα- «plac καὶ τῶν ἡδονῶν., τῶν ἄλλων σχελίσαντες, καὶ μετὰ τοῦτο χειμένοις ἐπεμθαίνοντες. Μὴ τοίνυν ἡμεῖς σχελισθῶμεν εἰς γῆν, τουτέστιν, εἰς τὰ γήϊνα " καὶ οὐδεὶς ἡμᾶς χαταπατῇσαι δυνήσεται ἀλλὰ μηδὲ τοὺς ἐχθροὺς ἡμῶν ὑψηλοτέρους γενέσθαι συγχωρή σωμεν, ἀλλὰ τῶν ἀρετῶν ἀναθάντες ἐπὶ χλίμοακχα, χατωτέρους ἑαυτῶν τοὺς ἐπιδούλους ποιήσωμεν. « Ἡμέρας οὐ φοθηθήσομαι. » ἹΒὰν γὰρ, φησὶν, ἐν τῷ φωτὶ περιπατῶμεν, xa ἐν ἡμέρᾳ, χαθά φησιν ὁ Παῦλος, εὐσχημόνως περιπατήσωμεν, οὐδένα τῶν ἐπιδούλων εἰχότως φοδούμεθα, ὅπλῳ πρὸς αὐτοὺς πίστει τῇ εἰς Θεὸν καὶ ἐλπίδα. χρώμενοι. « Ἐν τῷ Θεῷ ἐπαινέσω. ν Ἐπειδὴ πᾶς λόγος θεογνωσίαν ἔχων, ἐπαίνου καὶ εὐφημίας ἄξιος, αὐτῷ, φησὶν, ὡς χορηγοῦντι τοὺς ἐπαίνους παράσχωμεν " καὶ ὅσα ἐν αὐτῷ λαλοῦμεν, ταῦτα γατευοηδοῦται, καὶ εἰχότως ἀποδοχῆς χοαθέστηχεν ἄξια. Σάρκα δὲ πολλάκις τὰ σαρχικὰ πάθη λέεσθαι καὶ τὰς ἡδονὰς εὑρήσομεν" ὡς ὅταν ὁ Παῦλος Οἶδα γὰρ ὅτι οὐκ οἰκεῖ év ἐμοὶ, τουτέστιν", ἐν τῇ σαρκί μου, ἀγαθόν" πολλάκις δὲ xaY τὸν ἄνθρωἥξει. Ἢ τοῦ Θεοῦ τοίνυν ἐλπὶς xoi τὴν ἡδονὴν yaλινοῖ, καὶ τὸν ἐχθρὸν ἄνθρωπον συμποδίζει, καὶ ἀφοθίαν ἡμῖν ἐξ ἑχατέρου δίδωσιν, «Ὅλην τὴν ἡμέραν τοὺς λόγους μου. » Σαφῶς καὶ νῦν τοὺς ᾿ ουδαίους αἰνίττεται" οὗτοι γὰρ τοὺς λόγους τῶν πιστῶν, ὡς ἔλεγχον ἔχοντας τῆς αὐτῶν ἀπιστίας, διαπαντὸς ἐθδελύττοντγ᾽ ἀπὸ τοιγαροῦν ἕως ἑσπέρας τοῦ Παύλου πρὺς αὐτοὺς ῥητορεύοντος, ἐχεῖνοι τὴν ἀλήθειαν τοῦ λόγου βδελυξάμενοι, ἀσύμφωνοι, χαθά. φησιν ὁ Λουχᾶς. ᾿Αγεχώρησαν κατ᾽ ἐμοῦ πάντες οἱ διαλογισμοὶ αὐτῶν εἰς κακόν. Οὐδὲν γὰρ ἀγαθὸν περὶ τῶν ἐθνῶν οἱ παῖδες τῶν Ἰουδαίων λογίζονται (ἐπειδὴ πᾶς ἄνθρωπος πονηρὺς προφέρει τὸ πονηρὸν), καὶ πάντα τρόπον ἡμᾶς ἀπατῆσαι πειράζουσιν. Οὐδὲν ἄρα τῆς προφητείας ταύτης σαφέστερον. Ἐχθληθέντες γὰρ τῆς Ἱερουσαλὴμ. οἱ τῶν Ἰουδαίων παῖδες, καὶ πάροικοι πάσης τῆς γῆς διὰ τὴν εἰς Χριστὸν ἁμαρτίαν γενόμενοι, τὴν αἰτίαν ἐρωτώμενοι, χρύπτουσι, χαὺὶ ἁυαρτίας ἑτέρας, τὴν χατὰ τὸν Χριστὸν σιωπῶντες, προθάλλονται. Καίτοι μήτε εἰδωλοφονεύοντες. Kpóσυγχρότησις τῆς λατροῦντες νῦν, μήτε προφήτας πτουσι δὲ τίνος χάριν; Ἵνα μὴ ἡμετέρας πίστεως ἡ πσρ᾽ αὐτῶν ὁμολογία γένηται. Αὐτοὶ τὴν πτέρναν μου φυϊάξουσι, φησίν. 'ἔἜρευνῶσιν γὰρ ἡμῶν Ἰουδαῖοι zal τὸ τυχὸν πλημμέλημα" καὶ οὕτω νοήσεις ὅπερ ὁ Θεὸς πρὸ; τὸν ὄφιν ἐφθέγ- 4 ὑτός (ceu κεῷ ὴ σὺ τηρῚ γετο" Αὐτός σου τηρήσει xegaiw, καὶ σὺ σεις αὐτοῦ πτέρναν. Ἡμεῖς δὲ αὐτοῦ τὴν χεφαλὴν, δηλαδὴ τὴν εἰδωλολατρίαν, τηρεῖν πρὸ πόντῶν χελευόμεθα, φυλάττεσθαι δὲ ὄμως καὶ τὰ τήματα, xày ἔσχατα τυγχάνῃ, χὰν εὐτελῆ εἶναι ὥστε ᾿ πτέρναν νομίξεσθαι" ἐπειδή περ παρατηρεῖ ταῦτα ὁ ἐχθρὸς, διαθάλλειν ἡμᾶς τῷ χριτῇ, xe διὰ τῶν τυχόντων βουλόμενος. Οὐχοῦν οὐ περὶ τῶν δαίων μόνων, ἀλλὰ καὶ περὶ τῶν ὄντως ἐχθρῶν τῶν δαιμόνων τοῦτον ἁρμόττει τὸν στίχον ἐχλαμθάνεσθαι " xa ὃν ἁρμόττει xax τὰ ἑξῆς ἐπιφέρεσθαι. «Ἔθου τὰ δάχρυά μου ἐνώπιόν σου. » Μαχάριοι ὧν ὁ Θεὸς τὰ δάκρυα δέχετα!" παραχαλεῖ γὰρ αὐτῶν τὰ πάθη, χαθάπερ διὰ τῆς οἰχείας ἐπαγγελίας ὑπέσχετο. Τίς ὃὲ ἡ ἐπαγγελία; Maxáquot οἱ πενθοῦντες, ὅτι αὐτοὶ παρακιηθήσονται. « Εὐλογήσε:ς τὸν στέφανον τοῦ ἐνιαυτοῦ. » "Ioxéoy δὲ, ὥς τινες τῶν συγγραφέων μετὰ τὴν £x Βχθυλῶνος ἐπάνοδον εὐετηρίαν ἔφασαν γεγονέναι, x2X πλῆθος ὄμθρων, καὶ πολὺν ῥεῦσα: τὸν Ἰορδάνην, ὃν ἔφασαν εἰρῆσθαι τοῦ Θεοῦ ποταμόν " καίτοι γεγονότων ἐν πλείστῃ πενίᾳ, χαθάπερ "Ecópag ἐδίδαξε, καὶ τῆς τῶν ἐθνῶν χλήσεως ἁπαιτούσης, ἀχόλουθα τὰ λοιπὰ τοῦ ψαλμοῦ. Οἱ δὲ μυθικῶς φασιν ἔσεσθαι ταῦτα μετὰ τὴν Ἰουδαίων ἐν ἐσχάτοις ἀνάχλησιν olχοδομηθησομένης τῆς Ἱερουσαλήμ.
PsALMOS NE", « Eis to telos, hyper tou laou tou memachrymmenou, » x. t. X. apo tōn hagiōn Dochei pōs enantia einai tēs prographēs ta rhēata. Epedēmēse men gar ho Dadio tę̄ Geth, hēnicha tę̄ 1 apo Saoul edrapeteusen" ou mēn epeschon ton phētēn hoi allophyloi, alla kai mallon apōsanto, epeidē exestēchota kai poraphoron en tais thyrais chitharizonta, kai sielon aporrhiptonta tou stomatos hypechrinato, hōs hē bithlos tōn Basileiōn ooeichnysi. Tina de kai laon memachrymmenon apo tōn agiōn, hyper hou ton psalmon ho Dathid egrapse, zētountes chata ouch heurēsomen. Oukoun ananchē noēt gegraptai, parapēn historian, tōs tauta, hōsper dē tǭ Pneumat dechesthai. Hyper iig tou laou tōn ethnōn ton psalmon ho Prophētēs synegrapsen, hostis memachrymmenos apo tōn hagiōn etynchanen" oudemias gar choinōnias pros patriarchas hē prophētas echektēnto. ᾿All᾽ homōs hoi yachran engys, chatha phēsin ho Paulos, egeneto, hote ton neon Dadio echratēsan hoi allophyloi en Geth, toutetai)} " ton Theon, ton en autę̄ estin en tę̄ lēnǭ (1ēgos gar hē Geth hermēn lēnos de kai hē Echchlēsia, dia lēnodatounta to mystērion, legetai, hōs Hēsaïou prophēteias, dia “tēs Lēgon epatēsa monos, £otjsas heurischetai " hōste pros auton tas tōn ouranōn dynameis ta tēs autēs prophēteias antiphthengesthai Dia ti sou erythra ta himatia, kai ta endymata sou, hōs apo patētou «ēgou plērēs katapepatēmegou? kai ho hēmōn anthrōpos ton chalepon hyphistatai polemon, holēn tēn hēmeran para tou polemoumenos, kai par᾽ autou patoumenos. Ei gar kai anthrōpou ho psalmos emnēmoneusen, all᾽ ptis ton Satanan auton, houtōs en tę̄ theią Graphę̄ pollachis onomazomenon, T menōn ainittet tauta hypopsallein armo tina tōn ech tv) stratenotōn ethnōn 0t) pollǭ at. Plēn kai ton laon ouiēns chro 4. ton par hypo tou Satana apatēthenta, x autou polemon dia pithoulēs hypomeinanta, o0? en tois s tōn daimonōn t hexēs saphesteron ephēsen ainittomenos. Katepatēsan uc, hoi echthroï mou. » Ou mian hēmeran legei, alla tou chronou pantos tou phthasantos to diastēma, en hǭ hoi echthroi hēmōn hoi noētoi aph᾽ hypsous hēmas polemountes kai patountes ouch epausanto. Katepatoun de“ pōs? Dia tēs eidōlola- «plac kai tōn hēdonōn., tōn allōn schelisantes, kai meta touto cheimenois epemthainontes. Mē toinyn hēmeis schelisthōmen eis gēn, toutestin, eis ta gēïna " kai oudeis hēmas chatapatę̄sai dynēsetai alla mēde tous echthrous hēmōn hypsēloterous genesthai synchōrē sōmen, alla tōn aretōn anathantes epi chlimoakcha, chatōterous heautōn tous epidoulous poiēsōmen. « Hēmeras ou phothēthēsomai. » HiBan gar, phēsin, en tǭ phōti peripatōmen, xa en hēmerą, chatha phēsin ho Paulos, euschēmonōs peripatēsōmen, oudena tōn epidoulōn eichotōs phodoumetha, hoplǭ pros autous pistei tę̄ eis Theon kai elpida. chrōmenoi. « En tǭ Theǭ epainesō. n Epeidē pas logos theognōsian echōn, epainou kai euphēmias axios, autǭ, phēsin, hōs chorēgounti tous epainous paraschōmen " kai hosa en autǭ laloumen, tauta gateuoēdoutai, kai eichotōs apodochēs choathestēchen axia. Sarka de pollakis ta sarchika pathē leesthai kai tas hēdonas heurēsomen" hōs hotan ho Paulos Oida gar hoti ouk oikei ev emoi, toutestin", en tę̄ sarki mou, agathon" pollakis de xaY ton anthrōēxei. Ē tou Theou toinyn elpis xoi tēn hēdonēn yalinoi, kai ton echthron anthrōpon sympodizei, kai aphothian hēmin ex hechaterou didōsin, «Holēn tēn hēmeran tous logous mou. » Saphōs kai nyn tous ᾿ oudaious ainittetai" houtoi gar tous logous tōn pistōn, hōs elenchon echontas tēs autōn apistias, diapantos ethdelyttontg᾽ apo toigaroun heōs hesperas tou Paulou prys autous rhētoreuontos, echeinoi tēn alētheian tou logou bdelyxamenoi, asymphōnoi, chatha. phēsin ho Louchas. ᾿Agechōrēsan kat᾽ emou pantes hoi dialogismoi autōn eis kakon. Ouden gar agathon peri tōn ethnōn hoi paides tōn Ioudaiōn logizontai (epeidē pas anthrōpos ponērys propherei to ponēron), kai panta tropon hēmas apatēsai peirazousin. Ouden ara tēs prophēteias tautēs saphesteron. Echthlēthentes gar tēs Hierousalēm. hoi tōn Ioudaiōn paides, kai paroikoi pasēs tēs gēs dia tēn eis Christon hamartian genomenoi, tēn aitian erōtōmenoi, chryptousi, chaui hauartias heteras, tēn chata ton Christon siōpōntes, prothallontai. Kaitoi mēte eidōlophoneuontes. Kposynchrotēsis tēs latrountes nyn, mēte prophētas ptousi de tinos charin? Hina mē hēmeteras pisteōs hē psr᾽ autōn homologia genētai. Autoi tēn pternan mou phyïaxousi, phēsin. 'eEreunōsin gar hēmōn Ioudaioi zal to tychon plēmmelēma" kai houtō noēseis hoper ho Theos pro? ton ophin ephtheg- 4 hytos (ceu keǭ ē sy tērI geto" Autos sou tērēsei xegaiw, kai sy seis autou pternan. Hēmeis de autou tēn chephalēn, dēladē tēn eidōlolatrian, tērein pro pontōn cheleuometha, phylattesthai de omōs kai ta tēmata, xay eschata tynchanę̄, chan eutelē einai hōste ᾿ pternan nomixesthai" epeidē per paratērei tauta ho echthros, diathallein hēmas tǭ chritę̄, xe dia tōn tychontōn boulomenos. Ouchoun ou peri tōn daiōn monōn, alla kai peri tōn ontōs echthrōn tōn daimonōn touton harmottei ton stichon echlamthanesthai " xa hon harmottei xax ta hexēs epipheresthai. «Ethou ta dachrya mou enōpion sou. » Macharioi hōn ho Theos ta dakrya decheta!" parachalei gar autōn ta pathē, chathaper dia tēs oicheias epangelias hypescheto. Tis hoe hē epangelia? Maxaquot hoi penthountes, hoti autoi parakiēthēsontai. « Eulogēse:s ton stephanon tou eniautou. » "Ioxeoy de, hōs tines tōn syngrapheōn meta tēn £x Bchthylōnos epanodon euetērian ephasan gegonenai, x2X plēthos omthrōn, kai polyn rheusa: ton Iordanēn, hon ephasan eirēsthai tou Theou potamon " kaitoi gegonotōn en pleistę̄ penią, chathaper "Ecopag edidaxe, kai tēs tōn ethnōn chlēseōs hapaitousēs, acholoutha ta loipa tou psalmou. Hoi de mythikōs phasin esesthai tauta meta tēn Ioudaiōn en eschatois anachlēsin olchodomēthēsomenēs tēs Hierousalēm.
[Psalm 55] “To the end, for the people removed far from the holy ones,” and so on. The words seem somehow contrary to the title. For David did go to Gath, when he fled from Saul; yet the foreigners did not hold the prophet fast, but rather drove him away, since he pretended to be out of his mind, playing the lyre at the doors in a frenzy and letting spittle run from his mouth, as the book of Kingdoms shows. Nor, if we search the history, shall we find a people removed far from the holy ones, for whom David wrote the psalm. So it is necessary to receive these things spiritually, as they were written by the Spirit. The Prophet composed the psalm for the people of the nations, which was removed far from the holy ones; for they had no fellowship with patriarchs or prophets. But those who were far off became near, as Paul says, when the foreigners took hold of the new David in Gath, that is, … God, who is in the winepress (for Gath is interpreted “winepress”; and the Church too is called a winepress because of the mystery …, as is found in the prophecy of Isaiah, “I trod the winepress alone,” so that the powers of heaven answer him with the words of the same prophecy: “Why are your garments red, and your clothing as from a trodden winepress, full and trampled down?”).
… and our man endures the grievous war, warred upon all the day by … and trampled by him. For even though the psalm has mentioned a man, it hints at … Satan himself, who is often so named in the divine Scripture …; it is fitting for someone from the nations to sing these things …. But also the people …, deceived by Satan, … enduring war from him through his plotting, which he hints at more clearly in what follows, …
“My enemies trampled me.” He does not mean one day, but the whole span of time gone by, in which our spiritual enemies did not cease to war on us and trample us from on high. How did they trample us? Through idolatry and pleasures, tripping us up …, and after that stepping on us as we lay. Let us not, then, be tripped to the ground, that is, to earthly things, and no one will be able to trample us. Nor let us allow our enemies to become higher than we, but climbing on the ladder of the virtues let us make those who plot against us lower than ourselves.
“By day I will not be afraid.” For if, he says, we walk in the light and, as Paul says, “walk decently as in the day,” we fittingly fear none of those who plot against us, using against them as a weapon faith in God and hope.
“In God I will praise …” Since every word that holds the knowledge of God is worthy of praise and good report, let us offer the praises, he says, to him as the one who supplies them; and whatever we speak in him prospers, and is fittingly worthy of acceptance. We shall often find that “flesh” means the passions of the flesh and the pleasures, as when Paul says, “For I know that nothing good dwells in me, that is, in my flesh”; and often also the man … Hope in God, then, both bridles pleasure and fetters the hostile man, and gives us freedom from fear on both counts.
“All the day … my words.” Here too he plainly hints at the Jews; for they continually abhorred the words of the believers, as words that exposed their unbelief. So, when Paul was reasoning with them from morning until evening, they abhorred the truth of his word and went away disagreeing, as Luke says. “All their thoughts are against me for evil.” For the children of the Jews think nothing good of the nations (since every evil man brings out what is evil), and they try in every way to deceive us. Nothing, then, is clearer than this prophecy. For the children of the Jews, cast out of Jerusalem and become sojourners in all the earth because of their sin against Christ, when asked the cause, hide it, and, keeping silent about their sin against Christ, put forward other sins, although now they neither worship idols nor kill prophets. Why do they hide it? So that their confession may not become a confirmation of our faith. “They will watch my heel,” he says. For the Jews search out even our slightest fault; and so you will understand what God spoke to the serpent: “He will watch your head, and you will watch his heel.” We are commanded before all things to watch his head, that is, idolatry, but also to guard against faults, even if they are the least and so slight as to be reckoned a heel; since the enemy watches these, wishing to slander us before the judge even by means of trifles. So it is fitting to take this verse not only of the Jews but also of our true enemies, the demons; and with this the following also fits.
“You have set my tears before you.” Blessed are those whose tears God receives; for he comforts their sufferings, as he promised in his own promise. What is the promise? “Blessed are those who mourn, for they will be comforted.”
[Psalm 64] “You will bless the crown of the year.” Let it be known that some writers have said that after the return from Babylon there was a good harvest and much rain, and the Jordan flowed full, which they said was called “the river of God”; and yet those who returned lived in very great poverty, as Ezra taught; and since the calling of the nations requires it, the rest of the psalm agrees with this. Others say, as a fable, that these things will happen after the recall of the Jews at the last times, when Jerusalem will be rebuilt.
1 Sam 21:10 (allusion, high confidence) · 1 Sam 21:13 (allusion, high confidence) · Eph 2:13 (allusion, high confidence) · Isa 63:3 (quotation, high confidence) · Isa 63:2 (quotation, high confidence) · Ps 56:1 (55:2 LXX) (allusion, high confidence) · Ps 56:2 (55:3 LXX) (quotation, high confidence) · Ps 56:3 (55:4 LXX) (quotation, high confidence) · Rom 13:13 (quotation, high confidence) · Ps 56:4 (55:5 LXX) (quotation, high confidence) · Rom 7:18 (quotation, high confidence) · Ps 56:5 (55:6 LXX) (quotation, high confidence) · Acts 28:23 (allusion, high confidence) · Matt 12:35 (allusion, medium confidence) · Ps 56:6 (55:7 LXX) (quotation, high confidence) · Gen 3:15 (quotation, high confidence) · Ps 56:8 (55:9 LXX) (quotation, high confidence) · Matt 5:4 (quotation, high confidence) · Ps 65:11 (64:12 LXX) (quotation, high confidence) · Ps 65:9 (64:10 LXX) (allusion, high confidence)
Notes and citation
Summary: Hesychius reads the title of Psalm 55 spiritually of the nations brought near in Christ, the new David, and the psalm of the war of demons and the hostility of the Jews; a note on Psalm 64 rejects a literal reading of its harvest.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 55 LXX is Psalm 56 in English Bibles (verse numbers one ahead of the English). The last paragraph comments on Ps 64:10–12 LXX (65:9–11), whose heading the OCR lost. Psalm numbers in brackets follow the Septuagint.
- The comments on the Jews are translated exactly as written.
- David at Gath: 1 Sam 21:10–15. “Those who were far off”: Eph 2:13. Isaiah: Isa 63:3, 2. “Walk decently as in the day”: Rom 13:13. “Nothing good dwells in me”: Rom 7:18. Paul reasoning from morning to evening: Acts 28:23–25. “Every evil man”: Matt 12:35. God to the serpent: Gen 3:15 LXX. “Blessed are those who mourn”: Matt 5:4. Ezra: the poverty of the returned exiles (Ezra–Nehemiah).
- “Others say, as a fable”: Hesychius rejects a future, literal restoration of Jerusalem as the meaning of Ps 64.
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 55 (PG 93:1220; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/55
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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.
Chapter 65
65PG 93:1225
ΨΑΛΜΟΣ ΞΕ". « Εἴπατε τῷ Θεῷ Ὡς qo6zpá. » Ούτω γὰρ τῷ περιθλέπτους ἀποφανεῖς τούς cot προσήχοντας, ὡς εγέθει τῶν περὶ σοῦ γινομένων πολλοὺς καὶ τῶν ἐναντίων ὑποχρίνεσθαι ψευδομένους τὴν σὴν δουλείαν" τοῦτο δὲ γέγονεν, ὅτε τμηθῆναι πολλοὶ τῶν ἐναντίων ἠνέσχοντο, ὑποχρινόμενοι τὸν Ἰουδαϊσμόν. Καὶ τούτου μάρτυς Ἰώσηππος ἐν τῇ i τῆς 'Apxatooylac, τὰ χατὰ τὸν Μαρδοχαῖον διηγούμενος, καὶ λέγων οὕτως " Οἱ μὲν οὖν ἱππεῖς οἱ τὰς ἐπιστολὰς διαχομίζοντες, εὐθὺς ἐξορμήσάντες, τὴν προχειμένην ὁδὸν ἤνυον ὁ 6€ Μαρδοχαῖος, ἀναλάθὼν τὴν βασιλιχὴν στολὴν, καὶ τὸν στέφανον τὸν χρυσοῦν, καὶ τὸν στρεπτὸν περιθέμενος, προῆλθεν" ἰδόντες ὃὲ αὐτὸν οὕτω τετιμημένον ὑπὸ τοῦ βασι οἱ ἐν Σούσοις ὅντες Ἰουδαῖοι, χοινὴν ὑπέλαδον εὐπραγίαν. Χαρὰν δὲ xaY σωτήριον φέγγος ἔχτιθε νων τῶν τοῦ βασιλέως γραμμάτων, καὶ τοὺς χατὰ πόλιν τῶν Ιουδαίων καὶ τοὺς χατὰ χώραν χατέσχον' ὡς πολλὰ καὶ τῶν ἄλλων ἐθνῶν διὰ[ τὸν] τῶν Ἰουδαίων φόδον περιτεμνόμενα τὴν αἰδὼ, τὸ ἀχίνδυνον αὐτοῖς EX τούτου πραγματευόμενα. εὍτ: ἐδοκίμασας ἡμᾶς, ὁ Θεός. » Βουληθεὶς γὰρ πᾶσι δεῖξαι τὸ τῆς ἡμῶν εὑσεθείας ἀχίόδηλον, ταῦτα παθεῖν συνεχώρησας. ΨΆΛΜΟΣ Ξ'. « Ὁ Θεὸς οἰχτειρήσα: ἡμᾶς. ν δὲ δὲ "Hv προέγνω τοῦ Σωτῆρος ἐπιφάνειαν αἱτεῖ θᾷττον γενέσθαι, τὴν ἐχ ταύτης ὅπως εὐλογίαν τρυγὴσωμεν. Ἐπιφαίνεται δὲ τὸ πρόσωπον τοῦ πάντων Δη- Μμιουργοῦ, τὸ πληροῦν ἡμᾶς εὐλογίας καὶ οἰχτιρμῶν, ἐπιφανέντος ἡμῖν τοῦ χαραχτῆρος τῆς ὑποστάσεως αὐτοῦ, καὶ ἐμφανίσαντος ἑαυτὸν τοῖς ἀξίοις " ἐπεὶ γὰρ εἰκών ἔστι τοῦ Θεοῦ τοῦ ἀοράτου, ὁ νῷ χαθαρῷ προσθαλὼν αὐτῷ, ὁρᾷ τὸν Πατέρα. Ὁ ἐμὲ γὰρ,φησὶν, ἑωρακὼς, &opaxs τὸν Πατέρα. Τότε τοὺς εὐεργετουμένους οἰχτείρει, xoi Εὐ.ογεῖ πάσῃ εὐκογίᾳ πνευματικῇ éy τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. ᾿Ἐπιφάναντος γάρ σου τὸ πρόσωπον, γινώσχεται ἣ ὁδὸς d πρὸς σὲ ἄγουσα τὸν Πατέρα, ὁ εἰπών " Ἐγώ εἶμι ἡ ὁδός " καὶ οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ Ov ἐμοῦ. 0 δὲ αὐτὸς ἔσται καὶ σωτήριον ἐν πᾶσιν ἔθνεσι, πληρωθέντος τοῦ,"Ούεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. Λέγοις δ᾽ ἂν ὁδὸν καὶ τὰς ἐντολὰς αὐτοῦ, κατὰ τό" 'Οδὸν' ἐντοιϊῶν' σου ἔδραμον" καὶ χαταλλήλως σωτηρίαν, ἣν ἐλήλυθε παρασχεῖν, ὥστε πᾶσι τὴν εἰς ἡμᾶς σου σωτηρίαν σαφῇ γενέσθαι,
PsALMOS XE". « Eipate tǭ Theǭ Hōs qo6zpa. » Outō gar tǭ perithleptous apophaneis tous cot prosēchontas, hōs egethei tōn peri sou ginomenōn pollous kai tōn enantiōn hypochrinesthai pseudomenous tēn sēn douleian" touto de gegonen, hote tmēthēnai polloi tōn enantiōn ēneschonto, hypochrinomenoi ton Ioudaïsmon. Kai toutou martys Iōsēppos en tę̄ i tēs 'Apxatooylac, ta chata ton Mardochaion diēgoumenos, kai legōn houtōs " Hoi men oun hippeis hoi tas epistolas diachomizontes, euthys exormēsantes, tēn procheimenēn hodon ēnyon ho 6€ Mardochaios, analathōn tēn basilichēn stolēn, kai ton stephanon ton chrysoun, kai ton strepton perithemenos, proēlthen" idontes hoe auton houtō tetimēmenon hypo tou basi hoi en Sousois hontes Ioudaioi, choinēn hypeladon eupragian. Charan de xaY sōtērion phengos echtithe nōn tōn tou basileōs grammatōn, kai tous chata polin tōn Ioudaiōn kai tous chata chōran chateschon' hōs polla kai tōn allōn ethnōn dia[ ton] tōn Ioudaiōn phodon peritemnomena tēn aidō, to achindynon autois EX toutou pragmateuomena. heOt: edokimasas hēmas, ho Theos. » Boulētheis gar pasi deixai to tēs hēmōn heusetheias achiodēlon, tauta pathein synechōrēsas. PsALMOS X'. « Ho Theos oichteirēsa: hēmas. n de de "Hv proegnō tou Sōtēros epiphaneian haitei thątton genesthai, tēn ech tautēs hopōs eulogian trygēsōmen. Epiphainetai de to prosōpon tou pantōn Dē- Mmiourgou, to plēroun hēmas eulogias kai oichtirmōn, epiphanentos hēmin tou charachtēros tēs hypostaseōs autou, kai emphanisantos heauton tois axiois " epei gar eikōn esti tou Theou tou aoratou, ho nǭ chatharǭ prosthalōn autǭ, horą ton Patera. Ho eme gar,phēsin, heōrakōs, &opaxs ton Patera. Tote tous euergetoumenous oichteirei, xoi Eu.ogei pasę̄ eukogią pneumatikę̄ ey tois epouraniois en Christǭ Iēsou. ᾿Epiphanantos gar sou to prosōpon, ginōschetai hē hodos d pros se agousa ton Patera, ho eipōn " Egō eimi hē hodos " kai oudeis erchetai pros ton Patera, ei mē Ov emou. 0 de autos estai kai sōtērion en pasin ethnesi, plērōthentos tou,"Ouetai pasa sarx to sōtērion tou Theou. Legois d᾽ an hodon kai tas entolas autou, kata to" 'Odon' entoiïōn' sou edramon" kai chatallēlōs sōtērian, hēn elēlythe paraschein, hōste pasi tēn eis hēmas sou sōtērian saphę̄ genesthai,
[Psalm 65] “Say to God, How fearful [are your works].” For in this way you will make those who belong to you conspicuous, so that through the greatness of what is done for you many even of your adversaries will pretend, falsely, to be your servants. This happened when many of the adversaries submitted to being circumcised, pretending to Judaism. Josephus is a witness of this in book … of the Antiquities, where he narrates the story of Mordecai and says: “So the horsemen who carried the letters set out at once and completed the journey before them; and Mordecai, taking up the royal robe and the golden crown, and putting on the collar, went forth. When the Jews who were in Susa saw him so honoured by the king, they took it as good fortune for all. And joy and a light of salvation, as the king’s letters were published, took hold of the Jews both in the cities and in the country, so that many even of the other nations, out of fear of the Jews, had their foreskins circumcised, securing safety for themselves by this.”
“For you have tested us, O God.” For, wishing to show all men the proven worth of our piety, you allowed us to suffer these things.
[Psalm 66] “May God have compassion on us.” He asks that the appearing of the Saviour, which he foreknew, may come quickly, so that we may gather the blessing that comes from it. The face of the Creator of all, which fills us with blessing and compassion, appears when the exact imprint of his being appears to us and shows himself to the worthy; for since he is the image of the invisible God, the one who approaches him with a pure mind sees the Father. “For he who has seen me,” he says, “has seen the Father.” Then he has compassion on those who receive his benefits, and “blesses them with every spiritual blessing in the heavenly places in Christ Jesus.” For when you make your face appear, the way that leads to you, the Father, is known: he who said, “I am the way; and no one comes to the Father except through me.” He himself will also be salvation among all the nations, when the word is fulfilled, “All flesh will see the salvation of God.” You might also call his commandments a way, according to the verse, “I ran the way of your commandments”; and correspondingly the salvation which he came to provide, so that your salvation toward us may become plain to all.
Ps 66:3 (65:3 LXX) (quotation, high confidence) · Esth 8:17 (allusion, high confidence) · Ps 66:10 (65:10 LXX) (quotation, high confidence) · Ps 67:1 (66:2 LXX) (quotation, high confidence) · Heb 1:3 (allusion, high confidence) · Col 1:15 (allusion, high confidence) · John 14:9 (quotation, high confidence) · Eph 1:3 (quotation, high confidence) · John 14:6 (quotation, high confidence) · Luke 3:6 (quotation, high confidence) · Ps 67:2 (66:3 LXX) (allusion, high confidence) · Ps 119:32 (118:32 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius illustrates Psalm 65 from Josephus’s account of Gentiles feigning Judaism in Mordecai’s day, and reads Psalm 66 of the Son as the face and image of the Father and the way to him.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. The section holds comments on Psalms 65 and 66 LXX (66 and 67); the OCR reads the second heading as “Ξʹ” (60). Psalm numbers in brackets follow the Septuagint.
- Josephus: Ant. 11.284–285 (the book number in the scan is damaged), paraphrasing Esth 8:15–17.
- Exact imprint of his being: Heb 1:3. Image of the invisible God: Col 1:15. “He who has seen me”: John 14:9. “Every spiritual blessing”: Eph 1:3. “I am the way”: John 14:6. “All flesh will see”: Luke 3:6 (Isa 40:5). “I ran the way of your commandments”: Ps 118:32 LXX (119:32).
Extrabiblical texts: Josephus, Ant. 11.284–285 (Josephus (works); quotation)
Topics: Christology, Trinity
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 65 (PG 93:1225; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/65
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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.