PSALM 26__

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[26.]2(1) When evil-doers drew near against me to eat up my flesh.

  1. Let If we eat the flesh of Christ — for he said, He who eats my flesh and drinks my blood (Jn 6.54) — and the demons eat our [flesh], then perhaps the demons also eat the flesh of Christ, by trying to destroy the true virtues and doctrines that are in us. Indeed, “to eat” is also used of “to destroy”, because it is said: “If you will and listen to me, you will eat the good products of the earth, but if you do not will and do not listen to me no, a sword will devour you. The mouth of the Lord has said this (Is 1.19-20).

2.1. ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου

Εἰ ἡμεῖς τὰς τοῦ Χριστοῦ σάρκας ἐσθίομεν — ὁ τρώγων γάρ μου, φησί, τὴν σάρκα καὶ πίνων μου τὸ αἷμα —, τὰς δὲ ἡμετέρας οἱ δαίμονες, μήποτε καὶ τὰς τοῦ Χριστοῦ ἄρα σάρκας οἱ δαίμονες ἐσθίουσι, τὰς ἐν ἡμῖν ἀρετὰς καὶ τὰ ἀληθῆ δόγματα διαφθείρειν σπουδάζοντες. Λέγεται γὰρ τὸ φαγεῖν καὶ ἐπὶ τοῦ διαφθείρειν. Ἐὰν γὰρ θέλητε, φησί, καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα κυρίου ἐλάλησεν ταῦτα·

[26.] 3(1) Though an army should set itself in array against me, my heart shall not be afraid.

  2. While the praktikos fights the foreigners through the virtues, the contemplative make use of true doctrines to annihilate every proud obstacle to the knowledge of God (2Cor 10.4-5).

3.1.ἐὰν παρατάξηται ἐπ' ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἡ καρδία μου·

Ὁ μὲν πρακτικὸς διὰ τῶν ἀρετῶν πολεμείτω τοῖς ἀλλοφύλοις· ὁ δὲ θεωρητικὸς τοῖς ἀληθέσι χρώμενος δόγμασι καθαιρείτω πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ.

[26.] 3.(2) though war should rise up against me, in this I hope.

  3. That is to say “in my heart,” for it has been enlightened.

3.2. ἐὰν ἐπαναστῇ ἐπ' ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω γ́́

Τουτέστιν ἐν τῇ καρδίᾳ· ἐφωτίσθη γὰρ.

[26.] 5.(1) For in the day of my afflictions He hid me in His tent [tabernacle]: He sheltered me in the hidenness of His tent.

  4. Here he calls Christ the tent in Whom God has also pitched his tent, for it is said: he placed his tent in the sun (Ps 18.5). Now, according to the prophet, the Lord is the Sun of righteousness (Mal 3.20), and Paul says in his turn: For God was in Christ reconciling the world to himself (2Cor 5.19).

5.1. ὅτι ἔκρυψέν με ἐν σκηνῇ ἐν ἡμέρᾳ κακῶν μου, 2 ἐσκέπασέν με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ

Ἐνταῦθα σκηνὴν τὸν Χριστὸν ὀνομάζει, ἐν ᾧ καὶ κατεσκήνωσεν ὁ θεός· Ἐν τῷ ἡλίῳ γὰρ, φησίν, ἔθετο τὸ σκήνωμα αὐτοῦ. ἥλιος δὲ τῆς δικαιοσύνης ἐστὶ κατὰ τὸν προφήτην ὁ κύριος. Καὶ πάλιν ὁ Παῦλος· Διότι, φησί, θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ.

[26.] 6.(2) I encircled (went around) and offered in his tent a sacrifice of joy.

  5. If the one who encircled offers a sacrifice, and if the sacrifice is a broken spirit (Ps 50.19), the one who broke his soul made a circle of it, not having the form of the corner which receives corruption and even madness, which, according to Solomon, naturally takes place at corners (cf. Prov 7.12); then too the fire that descended on the children of Job, touched the four corners of the house (Job 1.19). [cf, Schol.4 on Ps.25.6]

6.2. ἐκύκλωσα καὶ ἔθυσα ἐν τῇ σκηνῇ αὐτοῦ θυσίαν ἀλαλαγμοῦ

Εἰ ὁ κυκλώσας θύει, θυσία δέ ἐστι πνεῦμα συντετριμμένον, ὁ συντρίψας τὴν ἑαυτοῦ ψυχὴν κύκλον αὐτὴν πεποίηκε, σχῆμα γωνίας μὴ ἔχων ἐπιδεχομένης φθορὰν καὶ τὴν ἀφροσύνην αὐτήν, ἥτις πέφυκε κατὰ τὸν Σολομῶντα ταῖς γωνίαις παρεδρεύειν· καὶ τὸ πῦρ δὲ τὸ κατελθὸν ἐπὶ τὰ παιδία τοῦ Ἰὼβ τῶν τεσσάρων ἥψατο τοῦ οἴκου γωνιῶν

[26.]8(2) Your Face, Lord, will I seek.

  6. By his purification he shows that he seeks the face of God: that which the angels are said to see unceasingly (Mt 18.10).

8.2. τὸ πρόσωπόν σου, κύριε, ζητήσω

Δι' ὧν καθαίρει τις ἑαυτὸν δείκνυσι ζητῶν τὸ πρόσωπον τοῦ θεοῦ, ὅπερ οἱ ἄγγελοι διαπαντὸς λέγονται βλέπειν.

[26.]9(4) O God my Savior, do not abandon me. ¹⁰ For my father and my mother have abandoned me [but the Lord has taken me to himself.]

  7. Blessed is he who has been abandoned by the devil his father and by vices, the [devil's] wife, by whom he bears illegitimate sons; for just as Paul by the Gospel begets the Galatians (cf 1Cor 4.15), so also by vices the devil begets the wicked.

9.4. καὶ μὴ ἐγκαταλίπῃς με, ὁ θεὸς ὁ σωτήρ μου, 10.1. ὅτι ὁ πατήρ μου καὶ ἡ μήτηρ μου ἐγκατέλιπόν με

Μακάριος ὁ ἐγκαταλειφθεὶς ὑπὸ τοῦ πατρὸς τοῦ διαβόλου καὶ τῆς γυναικὸς τούτου κακίας, μεθ' ἧς τίκτει τοὺς παρανόμους υἱούς· ὥσπερ γὰρ Παῦλος διὰ τοῦ εὐαγγελίου γεννᾷ τοὺς Γαλάτας, οὕτω καὶ διὰ τῆς κακίας ὁ διάβολος γεννᾷ τοὺς πονηρούς.

 [26.]12(1). Do not hand me over to the souls of those who afflict me

  8.  In the circumstance of false accusation these [words] are to be said.

  [26] 12.[1] μὴ παραδῷς με εἰς ψυχὰς θλιβόντων με

8.  ἐν καιρῷ συκοφαντίας ταῦτα λεκτέον῟ [SC 466=Pitra 26.12̓]

[26.]13. I believe that I shall see the goodness of the Lord in the land of the living.

  9. God Himself is in heaven (cf. Ps.113.11; Eccl 5.1), while His goodness is in the land of the living.

13. πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ κυρίου ἐν γῇ ζώντων.

Αὐτὸς μὲν ὁ θεός ἐστιν ἐν τῷ οὐρανῷ· τὰ δὲ ἀγαθὰ αὐτοῦ ἐν τῇ γῇ τῶν ζώντων ἐστιν.

[26.]14(2) Be of good courage and let your heart be strengthened.

 10. This is a courageous and strong heart that has no impure [tempting-]thoughts and false doctrines.

14.2. ἀνδρίζου καὶ κραταιούσθω ἡ καρδία σου

Αὕτη ἐστὶν ἀνδρεία καὶ κραταιὰ καρδία ἡ μὴ ἔχουσα λογισμοὺς ἀκαθάρτους καὶ δόγματα ψευδῆ.

PSALM 27__

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[27.]1(2) My God, be not silent toward me: lest You be silent toward me, and so I should be likened to them that go down to the pit.

1. The pit of the nous is ignorance, into which it falls when the wisdom of God remains silent for it and does not say, Here I am (Is 58.9). [The pit] of the soul is vice.

1.2. ὁ θεός μου, μὴ παρασιωπήσῃς ἀπ' ἐμοῦ 3 μήποτε παρασιωπήσῃς ἀπ' ἐμοῦ 4. καὶ ὁμοιωθήσομαι τοῖς καταβαίνουσιν εἰς λάκκον

Τοῦ νοῦ λάκκος ἡ ἄγνοιά ἐστιν, εἰς ἣν ἐμπίπτει, παρασιωπησάσης αὐτῷ τῆς τοῦ θεοῦ σοφίας καὶ μὴ λεγούσης τό ἰδοὺ πάρειμι· ψυχῆς δὲ ἡ κακία.

     [27.] 2(2). when I lift up my hands to Your holy temple

2. If temple is the one who has God, while God was in Christ reconciling the world to Himself, (2Cor 5.19), then holy temple is the Christ, to Whom each arises and lifts up his own soul (cf. Ps 130.2) by means of the virtues.

[27.v.] 2.(2)  ἐν τῷ με αἴρειν χεῖράς μου πρὸς ναὸν ἅγιόν σου

2. Εἰ ναός ἐστιν ὁ ἔχων Θεὸν, ὁ Θεὸς δὲ ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, ναὸς ἄρα ἐστὶν ἅγιος ὁ Χριστὸς, πρὸς ὃν αἴρει τις καὶ ὑψοῖ τὴν ἑαυτοῦ ψυχὴν διὰ τῶν ἀρετῶν. [PG 12.1285]

[27.] 5(1). Because they have not attended to the works of the Lord, even to the works of His hands.

3. The works of the Lord are perhaps the noetic [intelligible] ones, and the works of his hands are in my opinion the sensible ones. Is it not my hand, He says , Who has done all these things? (Ac 7.50) Unless the works of the Lord are the virtues and works of his hands, the logoi of beings.

5.1. ὅτι οὐ συνῆκαν εἰς τὰ ἔργα κυρίου 2 καὶ εἰς τὰ ἔργα τῶν χειρῶν αὐτοῦ

[27.] 5(3). You shall pull them down, and shall not build them up.

4. The Lord will destroy evil habits [states] and will no longer allow the builders to build them.

5.3. καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσῃς αὐτούς

[27.] 7(3). My flesh has revived,

5. Here the soul is called “flesh”, because it is stuck to the flesh. Or perhaps [it means that] the sensitive flesh also flourishes when it has rejected the passions.

7.3. καὶ ἀνέθαλεν ἡ σάρξ μου

[27.] 9(1). Save Your people and bless Your inheritance.

6. Here it calls “heritage” the reasoning nature that is it heir.

9.1. σῶσον τὸν λαόν σου καὶ εὐλόγησον τὴν κληρονομίαν σου

PSALM 28__

[28.] 1(1). Bring to the Lord, you sons of God,

 1. St. Paul, having become a son of God, also conceived sons through the Gospel (cf 1Cor 4.15) and presented them to God.

1.1.ἐνέγκατε τῷ κυρίῳ, υἱοὶ θεοῦ

[28.] 1(2). Bring to the Lord glory and honor.

 2. Honor rendered to God is respectful welcome with thanksgiving.

1.2. ἐνέγκατε τῷ κυρίῳ δόξαν καὶ τιμήν

[28.] 3. The voice of the Lord is over the waters: the God of glory has thundered: the Lord is over many waters.

 3. The voice of the Lord is over the waters, while the Lord Himself is over many waters; the waters now denote reasoning natures, for he said: Let there be a firmament in the midst of the water, and let there be a separation between water and water (Gen 1.6).

3. φωνὴ κυρίου ἐπὶ τῶν ὑδάτων ὁ θεὸς τῆς δόξης ἐβρόντησεν, κύριος ἐπὶ ὑδάτων πολλῶν

[28.] 5(2). the Lord will break the cedars of Lebanon. ⁶ And he will beat them small, even Lebanon itself, like a calf.

 4. The Calf of Lebanon is the Evil One, because he has stiffened his neck before the Almighty Lord (Jb 15.25), and he has thrown off the angelic yoke and wants to be God by force (cf Is 14.14)/

5.2. καὶ συντρίψει κύριος τὰς κέδρους τοῦ Λιβάνου. 6.1. καὶ λεπτυνεῖ αὐτὰς ὡς τὸν μόσχον τοῦ Λιβάνου

[28.] 7. The voice of the Lord divides a flame of fire.

 5. Let The voice of the Lord quenches the flaming arrows of the evil one (Eph 6.16): it is the spiritual teaching that invites those who have believed in Christ to right conduct.

7. φωνὴ κυρίου διακόπτοντος φλόγα πυρὸς

[28.] 8(1). The voice of the Lord shakes the wilderness.

 6. I, it reads, am the voice of one who cries in the desert: Prepare the way of the Lord (Mat 3.3). The desert is the reasoning soul deprived of God.

8.1. φωνὴ κυρίου συσσείοντος ἔρημον

[28.] 9(1). The voice of the Lord strengthens the deer, and laying bare the forests.

 7. Without the voice of the Lord, one could not become a deer destroying serpents—as Paul was when he fought against the beasts at Ephesus (1Cor 15.32) —and laying bare the forests, in which the foxes had burrows and the birds of the air their nests, but the Son of Man had no place to lay his head (Mt 8.20).

9.1. φωνὴ κυρίου καταρτιζομένου ἐλάφους. 2.καὶ ἀποκαλύψει δρυμούς.

PSALM 29__

[29.] 1. For the end, a Psalm and Song at the renewal [dedication] of the house of David.

  1. A proper life builds the house, but the knowledge of God renews [dedicates] it. [cf Schol 4 on Ps 39.4]

1.εἰς τὸ τέλος· ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου· τῷ Δαυίδ

[29.] 2. I will exalt You, O Lord; for You have lifted me up, and not caused my enemies to rejoice over me.

  2. Let The Lord lifts up the praktikoi by virtues, and the most advanced by natural contemplations, all of which the enemies are said not to rejoice in; for the former chase away vice, and the latter refute false doctrines, since it is spiritual knowledge of God.

2. ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με καὶ οὐκ ηὔφρανας τοὺς ἐχθρούς μου ἐπ' ἐμέ

[29.] 5. Sing to the Lord, ye his saints, and confess [give thanks] for the remembrance of His holiness.

3. Everyone who remembers His holiness confesses [gives thanks] to God.

5. ψάλατε τῷ κυρίῳ οἱ ὅσιοι αὐτοῦ καὶ ἐξομολογεῖσθε τῇ μνήμῃ τῆς ἁγιωσύνης αὐτοῦ

[29.] 6(1). For anger is in his wrath, but life in his will.

4.Just as anger (orgé) comes from what is called the thumos of the Lord, so also life is begotten from his will. And if life designates knowledge - for he said: I am the life (Jn 11.25, 14.6) - anger indicates ignorance; but since death is opposed to life, anger therefore now designates the death that occurs when one is deprived of contemplation. It is therefore rightly said that life and death are in the power of the tongue (Prov 18.21). [cf Schol 25 on Ps 17.49]

6.1. ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ. 2 καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ

[29.] 6(3). weeping shall tarry for the evening, but rejoicing in the morning.

5. Just as the righteous life is conducted with trials and tears, so knowledge is manifested by exultation and joy.

6.3. τὸ ἑσπέρας αὐλισθήσεται κλαυθμὸς 4 καὶ εἰς τὸ πρωῒ ἀγαλλίασις

[29.] 8(1). O Lord, in your will you added strength to my beauty.

6. To our beauty that arises from free choice the Lord adds power.

8.1. κύριε, ἐν τῷ θελήματί σου παράσχου τῷ κάλλει μου δύναμιν

[29.] 8(2). but You turned away Your face, and I was troubled.

7. This is the face that the angels see constantly (Mt 18.10). But if, according to the wise woman of Teqoah , the angels know everything that is on earth (2Sam 14:20), the “face of God,” are the logoi of what is on earth, since they characterize His creative logos. [cf. KG 1.23]

8.2. ἀπέστρεψας δὲ τὸ πρόσωπόν σου, καὶ ἐγενήθην τεταραγμένος

[29.] 10(3). Shall the dust give praise to You?

8. Instead of: “he who is dust will not glorify you” (1Cor 15.47-49).

10.3. μὴ ἐξομολογήσεταί σοι χοῦς;

[29.] 12(1). You have turned my mourning into joy for me.

9. Just as joy follows after lamentation, so also the knowledge of God [follows after] ascetical practice.

12.1. ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοὶ

[29.] 12(2). You have ripped off my sackcloth and girded me with gladness.

10. The sackcloth designates vice and ignorance, since the hairs are precisely those of the goats placed on the left hand (cf Mt 25.32-33) and of the scapegoat (cf. Lv 16.8,10)

12.2. διέρρηξας τὸν σάκκον μου καὶ περιέζωσάς με εὐφροσύνην

[29] 13(1). that my glory may sing praise to thee, and I may not be pierced [with sorrow].

11. Compunction [piercing] usually arises from sins, for it is written: You have seen how Ahab was filled with Compunction [piercing] (1Sam 20.29).

13.1. ὅπως ἂν ψάλῃ σοι ἡ δόξα μου καὶ οὐ μὴ κατανυγῶ

PSALM 30__

[30.] 2.(2). in your justice deliver me and rescue me.

1. God does not deliver us only in justice, but indeed also in temperance, courage and charity . But here he has [written] justice, since it contains of all the virtues. Unless he calls Christ “righteousness” because He has made Himself for us, from God, wisdom, justice, sanctification and redemption. (1Cor 1.30) [Prak.89; Schol.3 on Ps 36.6;  8 on Ps 93.15; &  2 on Ps 118.3]

2.2. ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με καὶ ἐξελοῦ με

[30.] 3.(4). : be to me for a protecting God, and for a house of refuge to save me.

2. House of refuge - the knowledge of God.

3.3. γενοῦ μοι εἰς θεὸν ὑπερασπιστὴν4.καὶ εἰς οἶκον καταφυγῆς τοῦ σῶσαί με

Οἶκος καταφυγῆς γνῶσις τοῦ Θεοῦ.

[30.] 4.(2). and you will guide me for your name's sake, and feed me.

3. He guides us by right faith and by practice, he feeds us by his knowledge.

4.2. καὶ ἕνεκεν τοῦ ὀνόματός σου ὁδηγήσεις με καὶ διαθρέψεις με

Ὁδηγεῖ μὲν διὰ τῆς πίστεως τῆς ὀρθῆς καὶ διὰ τῆς πρακτικῆς, τρέφει δὲ διὰ τῆς γνώσεως αὐτοῦ.

[30.] 6.(1). Into your hands I will commend my spirit.

4. Now the “spirit” signifies the nous, because the nous which is united to the Lord forms a single spirit. (1Cor 6.17)

6.1. εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου

Νῦν τὸ πνεῦμα σημαίνει τὸν νοῦν· ὁ γὰρ κολλώμενος τῷ κυρίῳ νοῦς ἓν γίνεται πνεῦμα.

[30.] 7. You have hated those who idly persist in vanities: but I have hoped in the Lord.

5. If sinners are those who have put their hope only in this life, and this life is, according to the wise Solomon, vanity of vanities (Eccl 1.2; 12.8), he who preserves this life therefore idly preserves vanity

7.ἐμίσησας τοὺς διαφυλάσσοντας ματαιότητας διακενῆς, ἐγὼ δὲ ἐπὶ τῷ κυρίῳ ἤλπισα

Εἰ οἱ ἁμαρτωλοὶ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες εἰσὶ μόνον, αὕτη δὲ ἡ ζωὴ κατὰ τὸν σοφὸν Σολομῶντα ματαιότης ἐστὶ ματαιοτήτων, ὁ ταύτην τὴν ζωὴν διαφυλάττων ματαιότητα ἄρα φυλάττει διακενῆς.

[30.] 9.(9). You have set my feet in a wide place.

6. The logoi of temptations, when contemplated, create a wide place for the soul.

9.2. ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου

Οἱ λόγοι τῶν πειρασμῶν θεωρούμενοι εὐρυχωρίαν παρέχουσι τῇ ψυχῇ.

[30.] 10.(2). my eye is troubled with indignation.

7. Nothing darkens the mind as much as  troubled thumos.

10.2. ἐταράχθη ἐν θυμῷ ὁ ὀφθαλμός μου

Οὐδὲν οὕτως ἐπισκοτεῖ διάνοιαν ὡς θυμὸς ταρασσόμενος.

[30.] 13.(1). I have been forgotten as a dead man out of [thought of] hearts.

8. Dead of heart is the one deprived of knowledge; and “dead of soul” is the one deprived of virtues.

13.1. ἐπελήσθην ὡσεὶ νεκρὸς ἀπὸ καρδίας.

Νεκρὸς μὲν ἀπὸ καρδίας ἐστὶν ὁ ἐστερημένος γνώσεως· νεκρὸς δὲ ἀπὸ ψυχῆς ὁ ἐστερημένος ἀρετῶν.

[30.] 14.(3). they took counsel to take my life [soul].

9. They take the heart by means of the soul; for they kill the nous by anger (thumos) and desire [/lust] (epithumia).

14.3. τοῦ λαβεῖν τὴν ψυχήν μου ἐβουλεύσαντο

Διὰ τῆς ψυχῆς τὴν καρδίαν λαμβάνουσιν· διὰ γὰρ θυμοῦ καὶ ἐπιθυμίας τὸν νοῦν θανατοῦσιν.

[30.] 16.(1). my lots are in Your hands.

10. The lots of righteous men are the known [ginoskomenai] contemplations of the holy angels. [Schol 6 on Ps 4.7; cf 1^st and 2^nd natural contempl.]

16.1. ἐν ταῖς χερσί σου οἱ κλῆροί μου

Κλῆροι τῶν δικαίων ἀνθρώπων εἰσὶν αἱ ὑπὸ τῶν ἁγίων ἀγγέλων γινωσκόμεναι θεωρίαι.

[30.] 16.(2). Save me from the hands of my enemies and from those who persecute me.

11. Flee from lust, says the Apostle (1Cor 6.18). If lust pursues, it is also evident that adultery and avarice pursue (cf Mk 7.22), as well as thumos and anger [orgé].

16.2. ῥῦσαί με ἐκ χειρὸς ἐχθρῶν μου 3 καὶ ἐκ τῶν καταδιωκόντων με

Φεύγετε τὴν πορνείαν, φησὶν ὁ ἀπόστολος. Εἰ δὲ διώκει ἡ πορνεία, διώκει δηλονότι καὶ ἡ μοιχεία καὶ ἡ πλεονεξία καὶ θυμὸς καὶ ὀργή.

[30.] 19.(1). Let the deceitful lips become dumb.

12. He who speaks deceitful words receives a benefit if he becomes dumb, for he obviously rejects deceit.

19.1. ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια

Εὐεργετεῖται ὁ λαλῶν δολιότητας, ἐὰν γένηται ἄλαλος· ἀποβάλλει γὰρ δηλονότι τὴν δολιότητα.

[30.] 21. You will hide them in the secret of Your face from the trouble of men: You will screen them in a tabernacle from the contradiction of tongues.

13. Just as the face of God hides the soul from the trouble of men by endowing it with apatheia through [ascetical] practice, so the tent guards the nous from opposing logoi and false doctrines through true knowledge  .

21.κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου ἀπὸ ταραχῆς ἀνθρώπων, σκεπάσεις αὐτοὺς ἐν σκηνῇ ἀπὸ ἀντιλογίας γλωσσῶν

Ὥσπερ τὸ πρόσωπον τοῦ θεοῦ κρύπτει τὴν ψυχὴν ἀπὸ ταραχῆς ἀνθρώπων, ἀπάθειαν διὰ τῆς πρακτικῆς χαριζόμενον, οὕτως ἡ σκηνὴ τὸν νοῦν διὰ τῆς ἀληθοῦς γνώσεως φυλάττει ἀπὸ λόγων ἐναντίων καὶ δογμάτων ψευδῶν.

[30.] 22. Blessed be the Lord, for he has shown his wonderful mercy to me in a surrounded [fortified] city.

 14. The soul's apatheia is a surrounded city; that is to say, surrounded by a rampart. It was after having destroyed this rampart that the enemies entered with Βersabeus into  David['s city]: this is also why in Psalm 50 he begs the Lord that the ramparts of Jerusalem be built. [cf. KG 5.82]

22.  εὐλογητὸς κύριος, ὅτι ἐθαυμάστωσεν τὸ ἔλεος αὐτοῦ ἐν πόλει περιοχῆς

14. Ψυχὴ ἀπαθὴς πόλις ἐστὶ περιοχῆς ἀντὶ τοῦ τετειχισμένη, ὅπερ τεῖχος καθελόντες οἱ ἐχθροὶ μετὰ Βηρσαβεὲ εἰσῆλθον πρὸς τὸν Δαυίδ, διόπερ καὶ ἐν τῷ νʹ ψαλμῷ παρακαλεῖ τὸν κύριον ἵν' οἰκοδομηθῇ τὰ τείχη Ἱερουσαλήμ. [SC 496=PG 12.1301]

[30.] 24.(2). for the Lord seeks truth.

15. [It says] “truths”, instead of “truthful”, because it will fill the mouth of the truthful, that is to say their nous, with laughter (Job 8.21), instead of “with knowledge” . [cf Schol 14 On Job 8.21; i.e. joy at fighting the adversary (with knowledge)].

24.2. ὅτι ἀληθείας ἐκζητεῖ Κύριος

Ἀληθείας ἀντὶ τοῦ ἀληθινούς· Ἀληθινῶν γὰρ στόμα, τουτέστι νοῦν, ἐμπλήσει γέλωτος, ἀντὶ τοῦ γνώσεως.

[30.] 24.(3). and repays those who act with excessively pride.

16. The Lord is long-suffering with the proud, but he also repays those who act with excessive pride.

24.3. καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν.

Μακροθυμεῖ μὲν ὁ κύριος ἐπὶ τοῖς ὑπερηφάνοις· τοῖς δὲ περισσῶς ποιοῦσιν ὑπερηφανίαν καὶ ἀνταποδίδωσι.

PSALM 31__

[31.] 1. Blessed are they whose transgressions are forgiven, and who sins are covered.

1. Transgressions are forgiven by holy baptism, and sins are covered by bitter repentance.

1.μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι

Ἀφίενται μὲν ἀνομίαι διὰ τοῦ ἁγίου βαπτίσματος· ἐπικαλύπτονται δὲ αἱ ἁμαρτίαι διὰ τῆς πικρᾶς μετανοίας.

[31.] 3(1) Because I kept silence, my bones became old, from my crying all the day.

2. When we cry out to God, the powers of the soul do not grow old, but are constantly renewed day by day (2Cor 4.16), but when we are silent, they grow old by putting on the old man who is corrupted by evil desires (Eph 4.22)

3.ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν

Κραζόντων μὲν ἡμῶν πρὸς θεὸν οὐ παλαιοῦνται αἱ τῆς ψυχῆς δυνάμεις αἱ τῆς ψυχῆς, ἀλλ' ἀεὶ ἀνακαινοῦνται ἡμέρᾳ καὶ ἡμέρᾳ· σιωπώντων δὲ παλαιοῦνται τὸν παλαιὸν ἀναλαμβάνουσαι ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης.

[31.] 5(1) I said, I will confess my iniquity to the Lord against myself.

3. The just, who accuses himself by speaking first (Prov 18.17), and, You, it says, first acknowledge your iniquities (43.26).

5.3. εἶπα· ἐξαγορεύσω κατ' ἐμοῦ τὴν ἀνομίαν μου τῷ κυρίῳ

Δίκαιος ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ καὶ λέγε σύ, φησί, πρῶτος τὰς ἀνσμίας μου.

[31.] 9(1) Be ye not as horse and mule, which have no understanding.

4. It gives the names horse and mule to the irrational movements of the soul

9.1. μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις

Τὴν ἄλογον κίνησιν τῆς ψυχῆς ἵππον καὶ ἡμίονον ὀνομάζει.

5. Understanding (sunesis) is rational discernment (diagnosis). [cf. Prak.89 ]

Σύνεσίς ἐστι λογικὴ διάγνωσις.

[31.] 10(1) Many are the scourges of the sinner.

6. The many tribulations of the righteous are said to be the many scourges of sinners.

10.1. Πολλαὶ αἱ μάστιγες τῶν ἁμαρτωλῶν

Αἱ πολλαὶ θλίψεις τῶν δικαίων πολλαὶ μάστιγες λέγονται τῶν ἁμαρτωλῶν.

[31.] 11(2) and glory, all you who are upright in heart.

7. Let If those who boast are upright in heart, it is not for everyone to boast about the Lord (1Cor 1.31; 2Cor 10.17), since not everyone is upright in heart.

11.2. καὶ καυχᾶσθε, πάντες οἱ εὐθεῖς τῇ καρδίᾳ

Εἰ οἱ καυχώμενοι εὐθεῖς εἰσι τῇ καρδίᾳ, οὐ πάντων ἐστὶ τὸ ἐν κυρίῳ καυχᾶσθαι, διότι μηδὲ πάντες εἰσιν εὐθεῖς τῇ καρδίᾳ.

PSALM 32__

v. 1. Rejoice, you just,  in the Lord

  1. If the Lord is our wisdom, then it follows that “the just rejoicing in the Lord” are the just rejoicing in wisdom.

1. Ἀγαλλιᾶσθε, δίκαιοι, ἐν τῷ Κυρίῳ

 α.´. Εἰ ὁ Κύριος ἡμῶν σοφία ἐστὶν, οἱ δὲ δίκαιοι ἐν Κυρίῳ ἀγαλλιῶσιν, οἱ δίκαιοι ἄρα ἐν σοφίᾳ ἀγαλλιῶσιν.

v. 2(1)  Praise the Lord on the harp [kithara]

 2. The kithara is the praktike  soul moved by the commandments of Christ [KG 6.46]

2(1 ). Ἐξομολογεῖσθε τῷ Κυρίῳ ἐν κιθάρᾳ,

 2. κιθάρα ἐστὶ ψυχὴ πρακτικὴ ὑπὸ τῶν ἐντολῶν τοῦ Χριστοῦ κινουμένη. [cf PG  12.1304]

v.2(2) on the ten-stringed psaltery sing Him [psalms].

  3.  the psalterion is the purified nous, moved by spiritual knowledge. [KG 6.48]

2(2). ἐν ψαλτηρίῳ δεκαχόρδῳ ψάλατε αὐτῷ

 3. ψαλτήριον ἐστὶ νοῦς καθαρὸς ὑπὸ πνευματικῆς κινούμενος γνώσεως. cf PG  12.1304]

v. 5 [The Lord] loves mercy and judgment

  4. That is, the merciful and the discerning.

5.1. Ἀγαπᾷ ἐλεημοσύνην καὶ κρίσιν,.

 δ.´  Ἀντὶ τοῦ, ἐλεήμονα καὶ διακριτικόν.

  v. 7.(1). He who gathers like a wineskin the waters of the sea

5. Gathering the waters of the sea as in a wineskin.

7.1. συνάγων ὡς ἀσκὸν ὕδατα θαλάσσης

Ὡς ἐν ἀσκῷ συνάγων τὰ ὕδατα τῆς θαλάσσης.

v. 7.who lays up the deeps in treasuries

 6. The logoi of the abyss are in the treasury of God.

7.  Τιθεὶς ἐν θησαυροῖς ἀβύσσους̔.

 ς.´ Οἱ λόγοι τῆς ἀβύσσου ἐν τοῖς θησαυροῖς εἰσι τοῦ Θεοῦ.

v. 8 (2)  Let all the earth fear the Lord; and all that dwell in the world be moved because of him.

 7. [This] praiseworthy “motion” is the reasoning soul’s change from evil and ignorance to virtue and knowledge.

82. Φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ, ἀπ' αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην, κ. τ. ἑ.

 ζ.´ Σάλος ἐστὶν ἐπαινετὸς ψυχῆς λογικῆς ἀπὸ κακίας καὶ ἀγνωσίας ἐπ' ἀρετὴν καὶ γνῶσιν μετάθεσις.

v. 9  For He spoke and they were engendered; he commanded and they were created.

 8. The “engendering” refers to that of reasoning beings; “creation” to the change from better to worse: for  “if anyone is in Christ, he is a new creation;” he is being renewed.

9. Ὅτι αὐτὸς εἶπεν, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν, κ. τ. ἑ.

 η. Ἡ μὲν γένεσις τὴν τῶν λογικῶν οὐσίωσιν δηλοῖ, ἡ δὲ κτίσις τὴν ἀπὸ τοῦ χείρονος ἐπὶ τὸ κρεῖττον σημαίνει μεταβολήν· Εἴ τις γὰρ ἐν Χριστῷ, καινὴ κτίσις.

v. 10.  The Lord frustrates the counsels of the nations; he brings to naught also the thoughts of the peoples, and brings to nought the counsels of princes.

 9. The “councils of the nations, the (tempting-) thoughts of the peoples, and the councils of princes” are all rejected by the Lord, for they are contrary to the things He wills, He Who “wills that all men be saved and come to knowledge of the truth” (1 Tim 2:4).

10.  Κύριος διασκεδάζει βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν, καὶ ἀθετεῖ βουλὰς ἀρχόντων, κ. τ. ἑ.

 θ.´  Αἱ βουλαὶ τῶν ἐθνῶν, καὶ οἱ λογισμοὶ τῶν λαῶν, καὶ αἱ βουλαὶ τῶν ἀρχόντων ἀθετοῦνται ὑπὸ Κυρίου, ὡς ἐναντιούμεναι τῷ θελήματι αὐτοῦ, τοῦ ̧ πάντας ἀνθρώπους θέλοντος σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. ς

v. 15. [The Lord] Who alone fashions their hearts, understands all their deeds.

 10. He who “alone fashions” alone knows: thus God is beautifully said to be the Sole Knower of Hearts.

15. Ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν, ὁ συνιεὶς πάντα τὰ ἔργα αὐτῶν, κ. τ. ἑ.

 ι.´ Ὁ μόνος πλάσας μόνος καὶ γινώσκει· διὸ καλῶς λέγεται ὁ Θεὸς μόνος καρδιογνώστης.

v. 19 ..  to deliver their souls from death, and to keep them alive in famine.

 11. It is right to first of all rescue someone from death, and then to feed him.  Thus through praktike the Lord rescues one from death; then through knowledge he nourishes him.

 19.  Ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν, καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ, κ. τ. ἑ.

ια.´  Πρότερον δεῖ τινα ῥυσθῆναι ἀπὸ θανάτου, εἶθ' οὕτω διατραφῆναι. Καὶ διὰ μὲν πρακτικῆς ῥύεταί τινα ἀπὸ θανάτου ὁ Κύριος, διὰ δὲ γνώσεως τρέφει.

v. 20-21. Our soul waits upon the Lord; for He is our help and defender.  For our heart shall rejoice in Him, and we have hoped in His holy name.

 12. The “heart” of the just does not “rejoice” in food or drink, but in justice, and knowledge, and wisdom.

20-21. Ἡ δὲ ψυχὴ ἡμῶν ὑπομενεῖ τῷ Κυρίῳ, ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν, ὅτι ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν, καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν.

 ιβ.´  Ἡ τοῦ δικαίου καρδία οὐκ εὐφραίνεται ἐν βρώμασιν ἢ ἐν πόμασιν, ἀλλ' ἐν δικαιοσύνῃ, καὶ γνώσει, καὶ σοφίᾳ.

PSALM 33__

1(1) A psalm of David when he changed his face before Abimilech

 1. One who displays, not the face of flight (cf 1Ki 19.12, 18; 21.11), but rather that of one who is sent (cf 1Ki 21.3) - he it is who changes  [his] face. For face means the condition of the soul, but as affecting to flee or otherwise to be sent.  But ‘the face of a man’ in the Scriptures oftentimes means the logos .  And thus the angel said to Lot: (Gen 19.21) Behold, I have had respect for your face and concerning these words, that I should not overthrow the city about which you have spoken.

1̔1̓ Τῷ  Δαυιδ, ὁπότε ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀβιμέλεχ

 1. ὁ τὸ φεῦγον πρόσωπον μὴ ἐπιδείξας ὡς φεῦγον, ἀλλ' ὡς ἀποσταλέν, οὗτος ἠλλοίωσε το`πρόσωπον. Πρόσωπον δὲ νῦν τὸ ψυχῆς λέγει κατάστημα, ἀλλ' ὡς γὰρ προσποιεῖται φεύγουσα καὶ ἄλλως ἀποσταλεῖσα· πρόσωπον δὲ ἀνθρώπου ἡ γραφὴ πολλάκις τὸν λόγον λέγει· οὕτως καὶ ὁ ἄγγελος πρὸς τὸν Λώτ φησιν· Ἰδου ἐθαύμασα σου τὸ πρόσωπου καὶ ἐπὶ τῷ ῥήματι τούτῳ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας.

v. 3. In the Lord my soul will [herself] boast;

 2. We do not boast in anything other than wisdom; for Our Lord is wisdom.

3. Ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου, κ. τ. ἑ.

 β´. Οὐκ ἐν ἄλλῳ τινὶ ἐπαινεθήσομαι, ἀλλ' ἐν σοφίᾳ· ὁ γὰρ Κύριος ἡμῶν σοφία ἐστίν.

5 I sought the Lord, and he heard me; and he delivered me from all my troubles.

 3. ‘All who seek shall find’ (Mt. 7:8); but those who seek wickedly shall not find.

5. Ἐξεζήτησα τὸν Κύριον, καὶ ἐπήκουσέν μου, κ. τ. ἑ.

 γ´.̧Πᾶς γὰρ ὁ ζητῶν εὑρίσκει· ς ὁ δὲ κακῶς ζητῶν οὐχ εὑρίσκει.

6 Approach him and be enlightened

 4. It is by means of proper conduct that we approach; while it is by means of knowledge that we are enlightened.

6.  Προσέλθατε πρὸς αὐτὸν, καὶ φωτίσθητε, κ. τ. ἑ.

 δ´. Διὰ μὲν πολιτείας ὀρθῆς προσερχόμεθα, διὰ δὲ γνώσεως φωτιζόμεθα. ̧ Φωτίσατε γὰρ, φησὶν, ἑαυτοῖς φῶς γνώσεως. ς

7 This poor man cried, and the Lord heard him: and saved him from all his troubles.

 5. It is not all who cry whom the Lord hears, but those [who cry] by means of the knowledge of God.

7.  Οὗτος ὁ πτωχὸς ἐκέκραξε, καὶ ὁ Κύριος εἰσ ήκουσεν αὐτοῦ, κ. τ. ἑ.

 ε´. Οὐ πάντων ἐπακούει τῶν κραζόντων ὁ Κύριος, ἀλλὰ τῶν διὰ τὴν γνῶσιν τὴν τοῦ Θεοῦ.

8 The angel of the Lord shall encamp round about them that fear him: and shall deliver them.

 6. The angel of the Lord has the meaning of [bringing] the entire encampment into union.

8.  Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν καὶ ῥύσεται αὐτούς

 ς´. Ὁ ἄγγελος τοῦ Κυρίου ὅλης παρεμβολῆς λόγον ἐπέχει εἷς ὤν.

9 Taste, and see that the Lord is kind:

 7. If the Lord is tasted¸it is through faith that he is tasted; and if he is kind, it is through knowledge that he is kind.

33·9̔1̓  γεύσασθε, καὶ ἴδετε, ὅτι χρηστὸς ὁ κύριος.

 7. εἰ γευστός ἐστιν ὁ κύριος, διὰ τῆς πίστεώς ἐστι γευστός· καὶ εἰ χρηστὸς, διὰ τῆς γνώσεώς ἐστι χρηστὸς. [cf PG 12.1308; Pitra 33·9]

10 Fear the Lord, His holy ones, for nothing is lacking for that fear Him.

 8. If nothing is lacking for those who fear Him, hos is it that the saints “they wer destitute, afflicted, treated injuriously of whom the world was not worthy :”.  (Heb 11:37-38) Indeed, if they are lacking in food or drink, they are not [lacking] in knowledge

10.  φοβήθητε τὸν κύριον, οἱ ἅγιοι αὐτοῦ,  Ὅτι οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτὸν, κ. τ. ἑ.

 η´. Εἰ οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτὸν, πῶς οἱ ἅγιοι ἦσαν ̧ ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἦν ἄξιος ὁ κόσμος; ςἈλλ' εἰ καὶ ὑστεροῦντο ἐν βρώμασι καὶ πόμασιν, οὐ μὴν καὶ ἐν γνώσει.

12 Come, children, listen to me: I will teach you the fear of the Lord.

 9. We are taught by holy David how it is fitting to act and to speak [as] one who hears the Lord

12.  Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον Κυρίου διδάξω ὑμᾶς, κ. τ. ἑ.

 θ´. Παρὰ τοῦ ἁγίου Δαυῒδ διδασκόμεθα τίνα δεῖ ποιεῖν τε καὶ λέγειν τὸν φοβούμενον τὸν Θεόν.

15 Turn away from evil and do good: seek after peace and pursue it.

 10. Fear teaches one to turn away from evil; while love [teaches one] to do good.  Therefore the one who loves is greater than one who fears.

15.  Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθὸν, κ. τ. ἑ.

 ι´. Τὸ ἐκκλῖναι ἀπὸ κακοῦ ὁ φόβος διδάσκει, τὸ δὲ ποιῆσαι τὸ ἀγαθὸν ἡ ἀγάπη. Διὸ μείζων ὁ ἀγαπῶν τοῦ φοβουμένου.

19 The Lord is near to those who are of a contrite heart: and he will save the humble of spirit.

 11. If “ the sacrifice of God is a contrite Spirit” (Ps 50:19) , then the Lord draws near to the contrite of heart  and it is to this sacrifice and no other that the Lord draws near

19. Ἐγγὺς Κύριος τοῖς συντετριμμένοις τὴν καρδίαν, καὶ τοὺς ταπεινοὺς τῷ πνεύματι σώσει, κ. τ. ἑ.

 ια´.  Εἰ ̧ θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, τοῖς δὲ συντετριμμένοις τὴν καρδίαν ἐγγίζει ὁ Κύριος, ς ταύτῃ ἄρα τῇ θυσίᾳ καὶ οὐκ ἄλλῃ ἐγγίζει ὁ  Κύριος.

21 The Lord keepeth all their bones, not one of them shall be broken.

 12. Bones here signify the powers of the soul or the true teachings which are holding together the life of the soul

21.  Κύριος φυλάσσει πάντα τὰ ὀστᾶ αὐτῶν· ἓν ἐξ αὐτῶν οὐ συντριβήσεται, κ. τ. ἑ.

 ιβ´.  Ὀστᾶ νῦν λέγει τὰς δυνάμεις τῆς ψυχῆς, ἢ τὰ δόγματα τὰ ἀληθῆ, τὰ συνέχοντα τὴν ζωὴν τῆς ψυχῆς.

22 The death of the wicked is very evil: and they that hate the just shall be guilty.

 15. Evil, laborious, bitter It seems likely that this means the penalty of death which separates the soul from vices.

22.  Θάνατος ἁμαρτωλῶν πονηρὸς, κ. τ. ἑ.

 ιε´. Πονηρὸς, ἐπίπονος, πικρός.Ἔοικε δὲ λέγειν θάνατον τὴν κόλασιν χωρίζουσαν ψυχὴν ἀπὸ κακίας.

v. 23 The Lord will ransom the souls of his servants: and none of those who hope in him will go wrong.

 16. The ransom is a certain gift given to the enemy by the vanquished, or by the one who takes charge of the vanquished for the salvation and the liberation of those who have been taken prisoner.

23.  Λυτρώσεται Κύριος ψυχὰς δούλων αὐτοῦ, [κ.τ.ἑ.] καὶ οὐ μὴ πλημμελήσωσιν πάντες οἱ ἐλπίζοντες ἐπ' αὐτόν.

 ις´. Λύτρον ἐστὶ δόμα τι τοῖς πολεμίοις διδόμενον πρὸς τῶν ἡττηθέντων, ἢ πρὸς τοῦ τῶν ἡττηθέντων προνοουμένου ἐπὶ σωτηρίᾳ καὶ ἀφέσει τῶν αἰχμαλωτισθέντων.

PSALM 34__

v.1  Judge, O Lord, those that wrong me; fight against those who fight against me

 1. Nothing resists the demons like justice and knowledge.

1. Δίκασον, Κύριε, τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με.

 α.´ Οὐδὲν οὕτως ἀνθίσταται τοῖς δαίμοσιν ὡς δικαιοσύνη καὶ γνῶσις.

v. 2(b)  Take hold of shield and buckler and arise for my help.

 2. If the one who has overcome in war reduces the warriors to servitude, and [if] Christ has overcome the world as he said: “Take courage; I have overcome the world,” (Jn 16:33) then Christ reduced the world to servitude, so that all may become servants of Christ.

22.Ἐπιλαβοῦ ὅπλου καὶ θυρεοῦ, καὶ ἀνάστηθι εἰς βοήθειάν μοι,

 β.´ Εἰ ὁ νικήσας ἐν πολέμῳ καταδουλοῦται τοὺς πολεμίους, Χριστὸς δὲ νενίκηκε τὸν κόσμον· ̧ Θαρσεῖτε γὰρ,ς φησὶν, ̧ ἐγὼ νενίκηκα τὸν κόσμον·ς Χριστὸς ἄρα τὸν κόσμον κατεδουλώσατο, ἵνα γένωνται πάντες δοῦλοι Χριστου

v. 3(b) Say to my soul, ‘I am your salvation’.

 3.  This is the soul’s salvation: the Lord saying to it “I am your salvation;” and this would not have been acknowledged of any other thing.

3̔2̓ εἶπον τῇ ψυχῇ μου· σωτηρία σου ἐγώ εἰμι.

 4. αὐτὸ τοῦτο σωτηρία ἐστὶ ψυχῆς τὸ εἰπεῖν αὐτῇ τὸν Κύριον· ̧ Σωτηρία σου ἐγώ εἰμι·ς καὶ ἐπ' ἄλλου τινὸς οὐκ ἂν οὕτω νοηθείη.῟PG 12.1312̓

v. 4(b)  let them be turned back

 4.  It would be a good thing for those moving from virtue to vice to “be turned back.”

42.Ἀποστραφήτωσαν εἰς τὰ ὀπίσω.

 δ.´´ Εὐεργετοῦνται οἱ ἀπὸ τῆς ἀρετῆς ἐπὶ τὴν κακίαν ὁδεύοντες, ἐὰν εἰς τὰ ὀπίσω ἀποστραφῶσιν.

v. 42 and [let them be] put to shame, who ponder evil against me.

 5. this “shame” is a praiseworthy passion, leading the sinner to conscience.

42.  Καὶ καταισχυνθήτωσαν οἱ λογιζόμενοί μοι κακά.

 ε´. Ἡ  αἰσχύνη αὕτη πάθος ἐστὶν ἐπαινετὸν, εἰς συναίσθησιν ἄγον τὸν ἁμαρτάνοντα.

v. 8(2) And [let] the trap they have set catch them; and [let them] fall into the snare they have laid.

 6. I consider that this is said of the cross, [the snare] into which the devil unknowingly fell. For “if [he] had known [he] would not have crucified the Lord of Glory.” (cf. 1 Cor 2:8)

82. Καὶ ἡ θήρα ἣν ἔκρυψε συλλαβέτω αὐτὸν, καὶ ἐν τῇ παγίδι πεσεῖται ἐν αὐτῃ.

 ς.´ Νομίζω περὶ τοῦ σταυροῦ λέγειν αὐτὸν, εἰς ὃν ἐμπέπτωκεν ὁ διάβολος ἀγνοῶν. ̧ Εἰ γὰρ ς ἔγνω,  ̧ οὐκ ἂν ς αὐτὸν ̧ Κύριον τῆς δόξης ἐσταύρωσςε.

v.10 (2).  ... delivering the poor out of the hand of those stronger than he.

 7.   From this we know that without the Lord we are not strong enough to fight against the enemies.  For they are stronger than we are.

102. Ῥυόμενος πτωχὸν ἐκ χειρὸς στερεωτέρων αὐτου.

 ζ.´Ἐντεῦθεν γινώσκομεν, ὅτι χωρὶς  Κυρίου πολεμεῖν τοῖς ἐχθροῖς οὐκ ἰσχύομεν. Στερεώτεροι γὰρ ἡμῶν εἰσιν.

v. 11 Unjust witnesses, arising, asked me about things I did not understand.

 8. The unjust witnesses arising speak against the Savior. He says, “Destroy this temple, and in three days I will raise it up.” (Jn 2:19)  But  this [phrase], “they did not understand” (above & Lk 1:34) - what did it mean? This phrase, or perhaps the whole psalm, can be taken to refer to the Savior.

[34.v.] 11  ἀναστάντες μάρτυρες ἄδικοι, ἃ οὐκ ἐγίνωσκον, ἐπηρώτων με.

8.´ οἱ ἀναστάντες μάρτυρες ἄδικοι κατὰ τοῦ σωτῆρος ἔλεγον· οὗτος εἶπεν· λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· τοῦτο δὲ αὐτό· οὐκ ἐγίνωσκον πῶς ἔλεγεν. δύναται γὰρ τὸ ῥητὸν τοῦτο καὶ ἐπὶ τοῦ σωτῆρος λαμβάνεσθαι, ἢ τάχα καὶ ὅλος ὁ ψαλμός. [Pitra 34.11]

v.12.  They reward me with evil for good, and my soul is barren.

 9. Barren is the soul that does not bring forth a good thing, and that does no good to anyone.

12.Ἀνταπεδίδοσάν μοι πονηρὰ ἀντὶ ἀγαθῶν καὶ ἀτεκνίαν τῇ ψυχῇ μου.

 θ.´ Ἄτεκνός ἐστι ψυχὴ ἡ μηδὲν γεννήσασα ἀγαθὸν, ἢ μηδενὶ ἀνθρώπῳ ποιήσασα ἀγαθόν.

v.13  ... and I humbled my soul with fasting.

 10. Nothing “humbles the soul” like fasting.

131. Καὶ ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου.

 ι.´ Οὐδὲν οὕτω ταπεινοῖ τὴν ψυχὴν ὡς νηστεία. ̧

“and my prayer shall return to my bosom”

 11. The intellect is here called the “bosom.”

132 Καὶ ἡ προσευχή μου εἰς κόλπον μου ἀποστραφήσεται.

 ια.´ Κόλπον νῦν τὸν νοῦν ὀνομάζει.

v. 19  Do not let my adversaries rejoice against me without cause.

 12. Those who, for  justice’s sake are “adversaries” against the just are “adversaries” of injustice.

19.  Μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ματαίως.

 ιβ.´ Τῷ δικαίῳ διὰ τὴν δικαιοσύνην ̧ἐχθραίνοντεςς, ἀδίκως ̧ ἐχθραίνουσι.ς

v. 20  Because To me they spoke peaceably; and in their anger plotted treachery.

 13. “You shall become” it says “like Gods, knowing good from evil” (Gen 3:5): for “peaceable”is this phrase

20.Ὅτι ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν, καὶ ἐπ' ὀργῇ δόλους διελογίζοντο.

 ιγ.´ ̧῎εσεσθε ς γὰρ, φησὶν, ̧ ὡς θεοὶ, γινώσκοντες καλὸν καὶ πονηρόν·ς ̧εἰρηνικὸςς γὰρ οὗτος ὁ λόγος.

v. 25(2)  ... neither let them say, We have devoured him.

 14. And Paul speaks concerning the sexually immoral in Corinth: “...lest such a man be devoured by excessive sorrow” (2 Cor 2:7)

252. Μηδὲ εἴποισαν· Κατεπίομεν αὐτὸν.

 ιδ.´ Καὶ ὁ Παῦλός φησι περὶ τοῦ ἐν Κορίνθῳ πεπορνευκότος· ̧ Μήποτε τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος.ς

v.26(b)  Let them be clothed with shame and confusion who speak boastfully against me.

 15. Those who are baptized in Christ are “clothed” with Christ (cf. Rom 3:14), that is with justice and wisdom: those who are baptized in Satan are “clothed with shame and humiliation.”

262. Ενδυσάσθωσαν αἰσχύνην καὶ ἐντροπὴν οἱ μεγαλοῤῥημονοῦντες ἐπ' ἐμὲ.

 ιε.´ Οἱ μὲν εἰς τὸν Χριστὸν βαπτιζόμενοι τὸν Χριστὸν ̧ ἐνδύονται,ς τουτέστι δικαιοσύνην καὶ σοφίαν· οἱ δὲ εἰς τὸν Σατανᾶν βαπτιζόμενοι ̧ αἰσχύνην ἐνδύονται καὶ ἐντροπήν.ς

v. 27 (b)  ... and let them say continually ‘The Lord be magnified’ who desire the peace of his servant

 16.  The angels “continually magnify the Lord;” human beings do not do so continually; demons do so neither continually nor to any degree.

272. Καὶ εἰπάτωσαν διὰ παντός· Μεγαλυνθήτω ὁ Κύριος, οἱ θέλοντες τὴν εἰρήνην τοῦ δούλου αὐτοῦ.

 ις.´Ἀγγέλων μὲν τὸ ̧ διὰ παντὸς μεγαλύνειν τὸν Κύριον·ς ἀνθρώπων δὲ τὸ μὴ διὰ παντός· δαιμόνων δὲ τὸ μήτε διὰ παντὸς, μήτε ποσοῦν.

PSALM 35__

[35.] 2(2) there is no fear of God before his eyes.

1. For it is through the fear of the Lord that everyone turns away from evil.

2.2. οὐκ ἔστι φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ

Τῷ γὰρ φόβῳ κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ.

[35.] 3(2) to discover his iniquity and hate it.

2. “Find” stands for “recognize”. But we must inquire whether he who knows his iniquity as iniquity also hates it in all cases.

3.2. τοῦ εὑρεῖν τὴν ἀνομίαν αὐτοῦ καὶ μισῆσαι

Τὸ εὑρεῖν ἀντὶ τοῦ ἐπιγνῶναι κεῖται. Πλὴν ζητητέον εἰ ὁ ἐγνωκὼς τὴν ἀνομίαν ὡς ἀνομίαν πάντως καὶ μισεῖ.

[35.] 6  Lord, Your mercy is in the heaven; and Your truth reaches to the clouds.

3. Some have been deceived by this passage, affirming that the sublunar world escaped providence; among these is also Aristotle.

6. κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν

Ἐντεῦθέν τινες ἀπατηθέντες τὰ ὑπὸ τὴν σελήνην ἀπρονόητα ἀπεφήναντο εἶναι, ὧν ἐστι καὶ ὁ Ἀριστοτέλης.

[35.] 9(1) They shall be intoxicated with the fatness of Your house.

4. He who comes to his senses from this intoxication does not act as he should. That is why it is said of blameworthy drunkenness, come to your senses properly and do not sin (1Cor 15.34).

9.1. μεθυσθήσονται ἀπὸ πιότητος τοῦ οἴκου σου

Ὁ ταύτην τὴν μέθην ἐκνήφων οὐ δικαίως ποιεῖ· διὸ ἐπὶ τῆς ψεκτῆς μέθης εἴρηται· Ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε.

[35.] 10(1) For with You is the fountain of life.

5. If the fountain is life and if the life is Christ (cf Jn 14.6), the fountain is Christ.

10.1. ὅτι παρὰ σοὶ πηγὴ ζωῆς

Εἰ ἡ πηγή ἐστιν ἡ ζωή, ἡ ζωὴ δέ ἐστιν ὁ Χριστός, ἡ πηγή ἐστιν ὁ Χριστός.

[35.] 10(2) in Your light we shall see light.

6. In the contemplation of beings we shall see the Christ.  Or in the knowledge of Christ we shall see God.

10.2. ἐν τῷ φωτί σου ὀψόμεθα φῶς

Ἐν τῇ θεωρίᾳ τῶν γεγονότων ὀψόμεθα τὸν Χριστόν. Ἢ ἐν τῇ γνώσει τῇ τοῦ Χριστοῦ ὀψόμεθα τὸν θεόν.

[35.] 12(1) Do not let the foot of pride come against me.

7. If pride is a very reprehensible state, how can it have feet? Unless it refers to the living [being] who commits pride.

12.1. μὴ ἐλθέτω μοι ποὺς ὑπερηφανίας

Εἰ ἡ ὑπερηφανία ἕξις ἐστὶ χειρίστη, πῶς ἔχει πόδας; Ἢ τάχα περὶ τοῦ ζῴου λέγει τοῦ ἐνεργοῦντος τὴν ὑπερηφανίαν.

   Psalm 36

PSALM 36__

[36.] 1. Do not be jealous of the wicked nor be jealous of those who do iniquity.

1. Here it calls imitation “jealousy”

1. μὴ παραζήλου ἐν πονηρευομένοις μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν

Ἐνταῦθα ζῆλον τὴν μίμησιν λέγει.

[36.] 2. For like grass they will quickly dry up and like the leaves of vegetables, soon they will fade.

2. If grass and vegetables are transient and sinners are like them, sinners may also be transient. Again: if grass and vegetable fall to the ground and vice is similar to grass and vegetable , vice is therefore also contingent.

2. ὅτι ὡσεὶ χόρτος ταχὺ ἀποξηρανθήσονται καὶ ὡσεὶ λάχανα χλόης ταχὺ ἀποπεσοῦνται

Εἰ πρόσκαιρα ὁ χόρτος καὶ τὰ λάχανα, οἱ δὲ ἁμαρτωλοὶ τούτοις ἀπεικάζονται, πρόσκαιροι ἂν εἶεν καὶ οἱ ἁμαρτωλοί. Πάλιν εἰ χόρτος καὶ λάχανον ἐπισυμβαίνει τῇ γῇ, χόρτῳ δὲ καὶ λαχάνῳ ὁμοίωται ἡ κακία, ἐπισυμβατὴ ἄρα καὶ ἡ κακία.

[36.] 6(1) And he will make your righteousness shine like a light.

3. The light of justice is knowledge, since justice is the canon of virtues.

6.1. καὶ ἐξοίσει ὡς φῶς τὴν δικαιοσύνην σου

Φῶς δικαιοσύνης γνῶσις ἐπειδὴ καὶ δικαιοσύνη κανών ἐστιν ἀρετῶν.

v.7(1) Be subject to the Lord and pray to him

4. This subjection is the voluntary assent of reasoning natures to the knowledge of God; for there are many kinds of subjection. [cf. KG 6.68]

7(1). ὑποτάγηθι τῷ κυρίῳ καὶ ἱκέτευσον αὐτὸν

 4´. ἡ ὑποταγὴ αὕτη ἐστὶ φύσεως λογικῆς πρὸς τὴν γνῶσιν τοῦ Θεοῦ ἑκούσιος συγκατάθεσις. πολλὰ γὰρ εἴδε τῆς ὑποταγῆς. [PG 12.1316]  cf. KG 6.68

[36.] 7(2) Do not be jealous of the one who prospers on his way.

5. Now he calls progress in evil “prospering”, as in the passage: Wicked men and charlatans will prosper in evil (2tim 3.13).

7.2. μὴ παραζήλου ἐν τῷ κατευοδουμένῳ ἐν τῇ ὁδῷ αὐτοῦ

Νῦν εὐόδωσιν τὴν ἐπὶ τὸ χεῖρον προκοπὴν λέγει, ὡς καὶ τὸ πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον.

[36.] 8. Cease [your] anger (orgé) and let go of irascibility (thumos).

6. Anger (orgé) is a desire for vengeance, and vengeance is to return evil for evil.

8. παῦσαι ἀπὸ ὀργῆς καὶ ἐγκατάλιπε θυμὸν

Ὀργή ἐστιν ὄρεξις τιμωρίας· τιμωρία δέ ἐστιν κακοῦ ἀνταπόδοσις.

7. Indignation (thumos) is an impulse of the civilized soul prominently warding off desires (epithumias).

[As in Plato's tripartite soul: thumos here chastises epithumia. cit. from Clem.Alex. Strom.V.27.10;  Schol 1 on Ps 6.2]

Θυμός ἐστιν ὁρμὴ ἐπιθυμίας ἡμέρου ψυχῆς κατ' ἐξοχὴν ἀμύνης.

[36.] 9(1) Because the wicked will be exterminated.

8. Being exterminated is nothing other than being separated from God.

9.1. ὅτι οἱ πονηρευόμενοι ἐξολοθρευθήσονται

Τὸ ἐξολοθρευθῆναι οὐδὲν ἕτερόν ἐστιν ἢ τὸ ἐκπεσεῖν ἐκ θεοῦ.

[36.] 9(2) But those who wait on the Lord - they will inherit the earth.

9. “Earth” here denotes knowledge, for the nous is said to be in contemplation as if in a place. [cf KG V.70]

9.2. οἱ δὲ ὑπομένοντες τὸν κύριον αὐτοὶ κληρονομήσουσιν γῆν

Ἡ γῆ νῦν γνῶσιν σημαίνει· ὡς γὰρ ἐν τόπῳ τῇ θεωρίᾳ λέγεται εἶναι ὁ νοῦς.

[36.] 10. And a little while longer, and the sinner will exist no more, and you will seek his place and you will not find him.

10. Place of the sinner - vice.

10. καὶ ἔτι ὀλίγον καὶ οὐ μὴ ὑπάρξῃ ὁ ἁμαρτωλός, καὶ ζητήσεις τὸν τόπον αὐτοῦ καὶ οὐ μὴ εὕρῃς

Τόπος ἁμαρτωλοῦ ἡ κακία.

[36.] 11. But the gentle shall inherit the earth, and they shall delight in an abundance of peace.

11. Delights of the just: abundance of peace; and the abundance of peace is the apatheia of the soul with the true knowledge of beings.

11. οἱ δὲ πραεῖς κληρονομήσουσιν γῆν καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης

Τρυφὴ δικαίου πλῆθος εἰρήνης· πλῆθος δὲ εἰρήνης ἐστὶ ἀπάθεια ψυχῆς μετὰ γνώσεως τῶν ὄντων ἀληθοῦς.

[36.] 16. Better (is) a little for the righteous than much wealth for sinners.

12. Better a little spiritual knowledge than much secular wisdom.

16. κρεῖσσον ὀλίγον τῷ δικαίῳ ὑπὲρ πλοῦτον ἁμαρτωλῶν πολύν

Κρεῖσσον ὀλίγη γνῶσις πνευματικὴ ὑπὲρ πλῆθος σοφίας ἐθνῶν.

[36.] 17(2) But the Lord sustains the just.

13. Nothing sustains the just as much as the spiritual gift: That I may impart to you a spiritual gift so that you may be sustained (confirmed), says the Apostle (Rom 1.11).

17.2. ὑποστηρίζει δὲ τοὺς δικαίους κύριος

Οὐδὲν οὕτως ὑποστηρίζει τὸν δίκαιον ὡς χάρισμα πνευματικόν· Ἵνα μεταδῷ ὑμῖν χάρισμα πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς, φησὶν ὁ ἀπόστολος.

[36.] 18(1) The Lord knows the days of the blameless.

14. The days of the soul that are produced by the Sun of justice (Mal 3.20).

18.1. γινώσκει κύριος τὰς ἡμέρας τῶν ἀμώμων.

Τὰς τῆς ψυχῆς ἡμέρας αἵτινες γίνονται ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης.

[36.] 18(2) And their inheritance will be unto the age.

15. The inheritance of the reasoning nature is the knowledge of God.

18.2. καὶ ἡ κληρονομία αὐτῶν εἰς τὸν αἰῶνα ἔσται

Κληρονομία ἐστὶ τῆς λογικῆς φύσεως ἡ γνῶσις ἡ τοῦ θεοῦ.

[36.] 19(1) They will not be put to shame at the season of evil.

16. Season of evil means the time of judgment

19.1. οὐ καταισχυνθήσονται ἐν καιρῷ πονηρῷ

Καιρὸν πονηρὸν λέγει τὸν τῆς κρίσεως χρόνον.

[36.] 19(2) And in the days of famine they will be filled.

17. It calls “days of famine” those in which many impure are deprived of the Bread Who said: I am the bread that comes down from heaven (Jn 6.41).

19.2. καὶ ἐν ἡμέραις λιμοῦ χορτασθήσονται.

Ἡμέρας λιμοῦ ὀνομάζει ἐν αἷς πολλοὶ τῶν ἀκαθάρτων στερίσκονται τοῦ ἄρτου τοῦ εἰπόντος· Ἐγώ εἰμι ὁ ἄρτος ὁ ἀπὸ τοῦ οὐρανοῦ καταβάς.

[36.] 20(3) Ceasing, they vanished like smoke

18. This smoke is expelled from the reasoning wood by the fire that Christ came to cast upon the earth (Lk 12.49).

20.3. ἐκλιπόντες ὡσεὶ καπνὸς ἐξέλιπον

Τοῦτον τὸν καπνὸν ἀποδιώκει ἀπὸ τῶν λογικῶν ξύλων τὸ πῦρ ὃ ἦλθεν βαλεῖν ἐπὶ τὴν γῆν ὁ Χριστός.

[36.] 23. A man’s steps are ordered by the Lord and he will take pleasure in his way.

19. Way of the Lord: the pure soul.

23. παρὰ κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται καὶ τὴν ὁδὸν αὐτοῦ θελήσει

Ὁδὸς κυρίου ψυχὴ καθαρά.

[36.] 25(2) and I have not seen the just who had been forsaken.

 20. It does not say ‘who was forsaken’ (aor pass part) but rather ‘who had been forsaken’, (plprf part)  that is until I shall come: for the just are indeed abandoned unto a favorable time of testing, as the Lord [says] to Job: do not think I have dealt otherwise with you, that you might appear to be just.(cf. Job 40:8).

25̔2̓   καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον

 20. οὐκ εἶπεν· ἐγκαταλειφθέντα, ἀλλ' ἐγκαταλελειμμένον, τουτέστιν ἕως ἥξω, ὅτι γὰρ ἐγκαταλίμπάνονται οἱ δίκαιοι πρὸς καιρὸν δοκιμῆς χάριν, ὁ Κύριος πρὸς τὸν  Ἰώβ·  μή με οἴου ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀποφανῇς δίκαιος. [cf Pitra 25·1]

[36.] 25(3) nor his seed seeking bread.

 21. If justice is a virtue, and the seeds of the virtues are themselves also virtues, then it is rightly said that the seed of the virtues which is virtue does not seek bread.  For bread means knowledge, as if not lacking in the seeds of the just.  For seed of the just symbolically means the logos that is sown in the souls of the hearers.

25̔3̓. οὐδὲ σπέρμα αὐτοῦ ζητοῦν ἄρτους.

 21. εἰ ἡ δικαιοσύνη ἀρετή ἐστι, τὰ σπέρματα τῶν ἀρετῶν καὶ αὐταὶ ἀρεται, καλῶς τὸ σπέρμα τῶν ἀρετῶν, ὅπερ ἐστὶν ἡ ἀρετὴ, οὐ ζητεῖ ἄρτους. ἄρτον δὲ λέγει τὴν γνῶσιν, εἴ τις οὐχ ὑστερεῖ ἐν τῷ σπέρματι τοῦ δικαίου· σπέρμα δὲ δικαίου τροπικῶς ὁ λόγος εἴρηται, ὁ καταβαλλόμενος ἐν ταῖς ψυχαῖς τῶν ἀκουόντων. [cf Pitra 25·2]

21b. The seed of the righteous will be filled with knowledge, but the seed of the wicked will be in want.

Σπέρμα δικαίων πλησθήσεται γνώσεως· σπέρμα δὲ πονηρῶν ἐν ἐνδείᾳ ἔσται.

[36.] 26. All day long he gives alms and he lends, and his seed will be as a blessing.

22. He who lends logoi that purify the soul will be blessed, but he who does not return them (cf Ps 36.21) will be cursed.

26. ὅλην τὴν ἡμέραν ἐλεᾷ καὶ δανείζει, καὶ τὸ σπέρμα αὐτοῦ εἰς εὐλογίαν ἔσται

Ὁ δανείζων λόγους καθαίροντας ψυχὴν εὐλογηθήσεται· ὁ δὲ μὴ ἀποδιδοὺς αὐτοὺς ἐπικατάρατος ἔσται.

[36.] 27(1) Turn away from evil and do good.

23. To turn away from evil is procured by the fear of the Lord (cf Prov 15.27), and to do good is ordained by charity.

27.1. ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν

Τὸ ἐκκλῖναι ἀπὸ κακοῦ ὁ τοῦ κυρίου φόβος παρέχει· τὸ δὲ ποιῆσαι τὸ ἀγαθὸν ἡ ἀγαπὴ προστάσσει.

[36.] 28(1) Because the Lord loves judgment.

24. The judgment, the just judgment (cf Rom 2.5), not of the court, but that which comes from an unswerving and healthy faculty of judgment.

[cf Clem Alex Strom II.7.2]

28.1. ὅτι κύριος ἀγαπᾷ κρίσιν

Κρίσιν δικαιοκρισίαν, οὐ τὴν δικαστικήν, ἀλλὰ τὴν ἐξ ἀπλανοῦς καὶ ὑγιοῦς κριτηρίου.

[36.] 32. The sinner watches the righteous and seeks to put him to death.

25. The adversary will, of course.

32. κατανοεῖ ὁ ἁμαρτωλὸς τὸν δίκαιον καὶ ζητεῖ τοῦ θανατῶσαι αὐτόν

Δηλονότι ὁ ἀντίδικος.

[36.] 35. I have seen the wicked lifted up and rising like the cedars of Lebanon,36 1     and I passed ό side, and behold he was no more.

26. How difficult it is to pass by the impious without suffering anything! Unless it is divine scripture that says so, for where it goes it destroys every high position that stands against the science of God

35. εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου 36. 1. καὶ παρῆλθον καὶ ἰδοὺ οὐκ ἦν

Ὡς δύσκολον τὸ παρελθεῖν τὸν ἀσεβῆ μηδὲν παθόντα.Ἢ τάχα ἡ θεία τοῦτο λέγει γραφή· ὅπου γὰρ ἂν αὕτη παρέλθῃ· καθαιρεῖ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ.

[36.] 37(1) Keep innocence and see righteousness.

27. “And see righteousness,” rather than, “and you will see righteousness”.

37.1. φύλασσε ἀκακίαν καὶ ἰδὲ εὐθύτητα

Τό καὶ ἴδε εὐθύτητα ἀντὶ τοῦ καὶ ὄψῃ εὐθύτητα.

PSALM 37__

v.1-2. A Psalm of David leading us to remembrance of the Sabbath: Lord niether rebuke me in your indignation nor chasten me in your anger.

 1. The Lord “chastens” us leading [us] to  “remembrance” the carrying off of virtue; but the saint asks to escape neither “rebuke” nor “chastisement;” but rather that which is accompanied by “anger” and “indignation.”

1,2  Ψαλμὸς τῷ Δαυὶδ εἰς ἀνάμνησιν περὶ σαββάτου. –Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με.

 α.´ ̧ Παιδεύει ςἡμᾶς ὁ Κύριος, εἰς ̧ ἀνάμνησιν ςἄγων τῆς ἀρετῆς· ὁ δὲ ἅγιος οὐ τὸν ̧ ἔλεγχον ς ἢ τὴν ̧ παιδείαν ς παραιτεῖται, ἀλλὰ τὴν μετ '̧ ὀργῆς ς καὶ ̧ θυμοῦ.ς

v.5(b). they have pressed heavily, like a heavy burden upon me.

 2. “Come all of you” says the Christ, “who are heavy laden, and I will give you rest.”  (Mat 11:28)

52.Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμὲ

 β.´ ̧ Δεῦτε, πάντες, φησὶν ὁ Χριστὸς, οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. ς

v.6-7.My bruises have become noisesome and corrupt because of my foolishness.

 3. Hence [from this] we know the nature of sin, of what sort it is, except that from our “foolishness” sins afterwards come into existence

6-7. προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου.

 γ.´Ἐντεῦθεν τὴν φύσιν τῆς ἁμαρτίας γινώσκομεν, ὁποία τίς ἐστιν· πλὴν ὅτι ἀπὸ ̧ ἀφροσύνης ς ἡμῖν ἐπισυμβαίνουσιν αἱ ἁμαρτίαι.

 4*

 37·4

 4. εἰ ἡ φρόνησις ἐστιν ἐπιστήμη ἀγαθῶν καὶ κακῶν καὶ οὐθετέρων, ἡ ἀφροσύνη ἐστὶν ἄγνοια ἀγαθῶν καὶ κακῶν καὶ οὐδετέρων.

37.7  for my loins are filled with ridicule.

 5. This is to be said to those who laugh (over)much and take pleasure in laughable things.

37·8̔1̓ ὅτι αἱ ψύαι μου ἐπλήσθησαν ἐμπαιγμῶν

 5. λεκτέον τοῦτο πρὸς τοὺς γελῶντας πολλὰ, ἢ̀ τερπομένους ἐπὶ γελῴοις. [cf PG 12.1368]

v. 37.  Lord, before you is all my desire.

 6. This is the natural movement of the desiring part of the sou of one who longs for God.

37·10̔1̓ κύριε, ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου

 6. αὕτη ἐστὶ ἡ φυσικὴ κίνησις τοῦ ἐπιθυμητικοῦ μέρους τῆς ψυχῆς τὸ ἐφίεσθαι τοῦ θεοῦ.

v. 11  My heart is troubled; my strength has failed me and the light of my eyes is not with me.

 7. The “light of the eyes” is contemplation, that in the time of temptation vanishes from the intellect.

11. Ἡ καρδία μου ἐταράχθη, ἐγκατέλιπέ με ἡ ἰσχύς μου, καὶ τὸ φῶς τῶν ὀφθαλμῶν μου οὐκ ἔστι μετ' ἐμοῦ.

 ζ.´ Τὸ φῶς τῶν ὀφθαλμῶν, ἡ θεωρία, ἥτις ἐν καιρῷ πειρασμοῦ διαφεύγει τὸν νοῦν.

v. 12 and my nearest [relatives] stood afar off.

 8.  Perhaps this refers to the holy powers that withdraw in the time of temptation so that the one tempted may be proven or punished. { cf Ant 6.17}

12̔2̓ καὶ οἱ ἔγγιστά μου μακρόθεν ἔστησαν

 8. τάχα δυνάμεις τινὰς λέγει ἁγίας ὑποχωρούσας ἐν καιρῷ πειρασμοῦ πρὸς δοκιμὴν τοῦ πειραζομένου, ἢ πρὸς κόλασιν. [PG 12.1368] {Αντ 6.17}

v. 14. But I [was] ,like the deaf who did not hear; and like the dumb who does not open his mouth.

 9. He received the (tempting-) thoughts of the tempter “without hearing” them: [i.e.] without acting upon them.  “Dumbness” is the apatheia on account of which I do not hear them.

14.Ἐγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον, καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αὐτοῦ, κ. τ. ἑ.

 θ.´Ἐδέχετο μὲν τοὺς λογισμοὺς τοῦ πειράζοντος, οὐκ ἤκουε δὲ αὐτῶν, μὴ ἐνεργῶν κατ' αὐτούς. Κωφότης δέ ἐστιν ἡ ἀπάθεια, δι' ἣν οὐκ ἤκουεν αὐτῶν.

v.17  For I said let not my enemies rejoice over me ; for when my feet were unsteady they spoke boastfully against me

 10. Over those who repent the angels “rejoice;” over the “unsteady” the demons [rejoice].

17 ὅτι εἶπα Μήποτε ἐπιχαρῶσίν μοι οἱ ἐχθροί μου· καὶ ἐν τῷ σαλευθῆναι πόδας μου ἐπ' ἐμὲ ἐμεγαλορρημόνησαν.

 ι.´Ἐπὶ μὲν τοῖς μετανοοῦσιν οἱ ἄγγελοι ̧ χαίρουσιν, ς ἐπὶ δὲ τοῖς ̧σαλευομένοιςς οἱ δαίμονες.

v. 20  But my enemies live and are stronger than I am;

 11. Not with regard to the “life” which said, “I am the life.” (Jn 14:6)

20. οἱ δὲ ἐχθροί μου ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμε.

 ια.´ Οὐ ταύτην τὴν ̧ ζωὴν ς τὴν εἰποῦσαν· ̧̓Εγώ εἰμι ἡ ζωή.ς

v. 21  Those who return evil for good slandered me because I followed righteousness.

 22.  “Returned evil for good” -  not of the things that happened to them, but rather of the things that, in a word,  happened through the Lord.

21. Οἱ ἀνταποδιδόντες κακὰ ἀντὶ ἀγαθῶν ἐνδιέβαλόν με, ἐπεὶ κατεδίωκον δικαιοσύνην.

 ιβ.´̧Ἀνταπεδίδοσαν κακὰ ἀντὶ ἀγαθῶν,ς οὐ τῶν εἰς ἐκείνους γενομένων, ἀλλὰ τῶν ἁπλῶς γινομένων διὰ τὸν Κύριον.

v. 22  Forget me not, O Lord, my God; do not depart from me. Come near to help me, O God, my salvation.

  13. A beautiful prelude to prayer is this: “Forget me not, O Lord, my God; do not depart from me. Come near to help me, O God, my salvation;” for it contains within it the Holy Trinity.

22. Μὴ ἐγκαταλίπῃς με, Κύριε, ὁ  Θεός μου, μὴ ἀποστῇς ἀπ' ἐμοῦ. Πρόσχες εἰς τὴν βοήθειάν μου, Κύριε τῆς σωτηρίας μου.

 ιγ.´ Καλὸν προοίμιον προσευχῆς τὸ, ̧ Μὴ ἐγκαταλίπῃς με, Κύριε ὁ Θεός μου, μὴ ἀποστῇς ἀπ' ἐμοῦ· πρόσεχε εἰς τὴν βοήθειάν μου,  Κύριε τῆς σωτηρίας μου·ς ἔχει γὰρ ἐν ἑαυτῷ καὶ τὴν ἁγίαν Τριάδα.

PSALM 38__

38.7. He stores up treasure, and does not know for whom he gathers it.

  8. This is to be said to those greedy for barren riches, [but] who give no alms whatever to the poor .

38:7(3). θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά

                η´. τοῦτο λεκτέον πρὸς ἄπαιδας πλουσίους πλεονεκτοῦντας μηδένα τῶν πτωχῶν ἐλεοῦντας. [=Pitra 38:7[3]]

PSALM 39__

[39.]4(2) ⁽¹⁾And he put a new song into my mouth, ⁽²⁾ a hymn to our God

   5. A hymn is astonishment with glorification at the contemplation of beings. ()

4(2)   [(1)Καὶ ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινὸν], (2) ὕμνον τῷ Θεῷ ἡμῶν.

     5. ὕμνος ἐστὶν ἔκπληξις μετὰ δοξολογίας ἐπὶ τῇ θεωρίᾳ τῶν γεγονότων. (=Pitra 4)

PSALM 40__

38.7. He stores up treasure, and does not know for whom he gathers it.

   8. This is to be said to those greedy for barren riches, [but] who give no alms whatever to the poor.

38·7̔3̓. θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά

 η´. τοῦτο λεκτέον πρὸς ἄπαιδας πλουσίους πλεονεκτοῦντας μηδένα τῶν πτωχῶν ἐλεοῦντας. [͂Pitra 38·7[3]]

PSALM 41__

v.3. My soul has thirsted for the living God; when shall I appear before the face of God?

 1. If the angels continually behold the face of God, (Mt 18:10) did not David yearn to become an angel and see the face of God?

3  ἐδίψησεν ἡ ψυχή μου πρὸς τὸν θεὸν τὸν ζῶντα· πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ θεοῦ;

 α´. Εἰ τὸ πρόσωπον τοῦ Θεοῦ οἱ ἄγγελοι βλέπουσι διὰ παντὸς, ἄγγελος ἄρα ἐπιθυμεῖ γενέσθαι ὁ Δαυῒδ καὶ βλέπειν τὸ πρόσωπον τοῦ Θεοῦ.

4. My tears have become my bread by day and night

 2. Bitter lamenting is the most nourishing nourishment of the soul.  Blessed are those who weep, for they shall laugh. (Luk 6:21)

4α.  ἐγενήθη μοι τὰ δάκρυά μου ἄρτος ἡμέρας καὶ νυκτὸς

 β´.  Τροφιμώτατός ἐστι κλαυθμὸς ὁ τρέφων τὴν ψυχήν. Μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσονται.

̈

v. 12 Why, then, are you sad, my soul? And why do you trouble me?

 6. These [words] are necessary in the circumstance of a soul given over to grief.

41·12.  ἵνα τί περίλυπος εἶ, ψυχή, καὶ ἵνα τί συνταράσσεις με; 

 6. ᾿ἀναγκαῖα ταῦτα ἐν καιρῷ λύπης ἐπαγόμενα ψυχῇ. [͂ Pitra 41·8]

PSALM 42__

v. 3. Send forth your light and your truth: they have led me and brought me to your holy mountain, to your tabernacles.

 1. “I am the light of the world,” (Jn 8:12) says the Lord; and again, “I am the truth.” (Jn 14:6).

31 Ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου· αὐτά με ὡδήγησαν καὶ ἤγαγόν με εἰς ὄρος ἅγιόν σου, καὶ εἰς τὰ σκηνώματά σου, κ. τ. ἑ.

 α´. ̧ Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, ς φησὶν ὁ Σωτήρ· καὶ πάλιν· ̧ Ἐγώ εἰμι ἡ ἀλήθεια.ς

 2.  The holy mountain is the Christ of God: his tabernacles are the holy powers in which he dwells.

 β´. Ὄρος ἅγιόν ἐστι Θεοῦ ὁ Χριστός· σκηνώματα δὲ αὐτοῦ, αἱ ἅγιαι δυνάμεις ἐν αἷς κατοικεῖ.

PSALM 43__

PSALM 44__

2.1. My heart has uttered a good word

  1. A good word is the virtue and knowledge signifying God.

2.1. ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν

  1. λόγος ἀγαθός ἐστι ὁ ἀρετὴν ἢ γνῶσιν σημαίνων Θεοῦ.῾̓ [VG 754 f.123 v. α.] (=PG 12.1428)

4.1 Gird your sword upon your thigh, O mighty one.

  2. [the text] compares the spiritual wisdom and the word of God with worldly wisdom and the human word.

4.1.  περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ

  2. τὴν σοφίαν τὴν πνευματικὴν καὶ τὸν λόγον τοῦ θεοῦ συγκρίνει σοφίᾳ κοσμικῇ καὶ λόγῳ ἀνθρωπίνῳ. [VG 754 f.123 r. β.] (=PG 12.1429)

 3. This sword separates the soul from vices and the nous from ignorance, the so-called “corruptible old man” and “puts on the new [man]” (Eph. 4:22,24) in Christ “in the image of the creator.” (Col 3:10) [KG 5.28] ; Sch 1 on Ps 149.1

  3. αὕτη ἡ ῥομφαία χωρίζει ψυχὴν ἀπὸ κακίας, καὶ νοῦν ἀπὸ ἀγνωσίας, τὸν λεγόμενον παλαιὸν ἄνθρωπον διαφθείρουσα, καὶ ποιοῦσα καινὸν ἐν Χριστῷ κατ' εἰκόνα τοῦ κτίσαντος. [VG 754 f.123 r. γ.] (cf PG 12.1429)

5. set out, proceed prosperously, and reign, because of truth and gentleness and justice:

  4. The truthful and gentle and just reign below Christ

5. καὶ ἔντεινον καὶ κατευοδοῦ καὶ βασίλευε ἕνεκεν ἀληθείας καὶ πραΰτητος καὶ δικαιοσύνης

  4. οἱ ἀληθεῖς, καὶ πραεῖς, καὶ δίκαιοι βασιλεύονται ὑπὸ Χριστοῦ. [VG 754 f.123 r. δ.]  (cf PG 12.1429)

5.3. and your right hand will conduct you wonderfully.

 5. the right hand of God is the Christ and [the] divine word in him.

5.3. καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου

  5. δεξιὰ τοῦ θεοῦ ἐστιν ὁ Χριστὸς καὶ θεὸς λόγος ἐν αὐτῷ. [? VG 754]

6.1. Your arrows are sharp, mighty one

 6. Arrows of Christ are the praktiké virtues: and he shoots with justice at the unjust, with prudence at the imprudent, and with temperance at the sexually immoral; and again he shoots  the coward with courage, with continence at the undisciplined, with patient endurance at the irascible, and with faith at the unbeliever.  And it seems as if the arrows of faith appears before the other arrows are sent; if as Paul has it “whoever would draw near to God must first believe that He exists,” (Heb 11:6).

6.1.  τὰ βέλη σου ἠκονημένα, δυνατέ

 6. Βέλη Χριστοῦ πρακτικαὶ ἀρεταὶ. καὶ τῇ μὲν δικαιοσύνῃ τοξεύει τὸν ἄδικον, τῇ δὲ φρονήσει τὸν ἄφρονα, τῇ δὲ σωφροσύνῃ τὸν πόρνον· καὶ πάλιν τοξεύει τὸν δειλὸν τῇ ἀνδρείᾳ καὶ τῇ ἐγκρατείᾳ τὸν ἀκόλαστον, τῇ μακροθυμίᾳ τὸν ὀργίλον, καὶ τῇ πίστει τὸν ἄπιστον. φαίνεται δὲ ὡς ἔοικε τὸ βέλος τῆς πίστεως πρὸ τῶν ἄλλων πεμπόμενον βελῶν, εἴγε  « δεῖ πρῶτον πιστεῦσαι τὸν προσερχόμενον τῷ θεῶ ὅτι ἔστι », κατὰ τὸν Παῦλον. [VG 754 f.124 v. σ.]  (cf PG 12.1429)

v.8.2-3. therefore God your God has anointed you  with the oil of rejoicing beyond your fellows.

7. Every celestial power has been provided with the contemplation of creatures, but the Christ has been provided beyond all his fellows: that is, he has been anointed with the knowledge of the Monad.  This is why he alone is said to sit at the right of the Father (cf. Eph 1:20, Col 3:1, Heb. 10:12).  By ‘Christ’ I mean the Lord who, with the divine word, has come among [us].  [= KG 4.21;  cf. KG 4.18;  cf Sch 10 on Ps 104.14]

8.2-3. διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου

  7. ἡ πᾶσα δύναμις τῶν οὐρανῶν τῇ τῶν γεγονότων κέχρηται θεωρίᾳ· ὁ δὲ Χριστὸς παρὰ πάντας κέχρηται μετόχους αὐτοῦ τῇ τῆς μονάδος δηλονότι κέχρισται γνώσει. διὸ καὶ μόνος λέγεται ἐν δεξιᾷ καθέζεσθαι τοῦ πατρὸς· Χριστὸν δέ φημι, τὸν μετὰ θεοῦ λόγου ἐπιδημήσαντα κύριον. [VG 754 f.124 v. ζ.] [cf. Pitra 44:3(3) li 14-22.  Note some MS versions have κέχρισται instead of κέχρηται and RonTr incorrectly had only λόγου instead of θεου λόγου]

10. the daughters of kings have delighted you in your glory. The queen stood on your right hand, in a robe interwoven with gold arrayed in varied [colors].

  8. The holy disciples became kings in receiving the kingdom of heaven.  And thus also the souls beneath them with regard to virtue are said to have become daughters of kings.   But all souls, themselves brought into union according to faith and virtue, [thus] complete one queen standing at the right of the Christ.  And so here the church of God possesses a mantle interwoven with gold, composed partly from knowledge and partly from prophesy: but  “when the perfect comes the imperfect will pass away” (1Cor 13:10); and then it will possess a mantle of pure gold.  For the mantle of the reasoning soul is the “richly-varied wisdom of God.” (Eph 3:10)

10. θυγατέρες βασιλέων ἐν τῇ τιμῇ σου. παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη.

  8. οἱ ἅγιοι μαθηταὶ λαβόντες τὴν βασιλείαν τῶν οὐρανῶν γεγόνασι βασιλεῖς· διόπερ καὶ αἱ ὑπ' αὐτῶν γεννώμεναι κατ' ἀρετὴν ψυχαὶ θυγατέρες λέγονται βασιλέων. πᾶσαι δὲ αὗται αἱ ψυχαὶ, κατὰ τὴν πίστιν καὶ τὴν ἀρετὴν ἑνούμεναι μίαν ἀπεργάζονται βασιλίδα παρεστῶσαν ἐκ δεξιῶν τοῦ Χριστοῦ.  καὶ νῦν μὲν ἡ ἐκκλησία τοῦ Θεοῦ διάχρυσα ἔχει ἱμάτια, ἐκ μέρους γινώσκουσα, καὶ ἐκ μέρους προφητεύουσα· ὅταν δὲ ἔλθῃ τὸ τέλειον, καὶ τὸ ἐκ μέρους καταργηθῇ, τότε ὁλόχρυσα ἕξει τὰ ἱμάτια· ἱμάτιον γάρ ἐστι φύσεως λογικῆς ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. [VG 754 f.124 r. η.]  [cf.PG 12.1432]

14.1. All the glory of the king’s daughter is within.            [Arrayed in garments of variegated gold]

  9. All the glory of our church is in the inner man, contemplated according to virtue and variegated knowledge.

14.1. πᾶσα ἡ δόξα αὐτῆς θυγατρὸς βασιλέως ἔσωθεν [ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη πεποικιλμένη.]

  9. Πᾶσα ἡ δόξα τῆςἘκκλησίας ἡμῶν ἐν τῷ ἔσω ἀνθρώπῳ ἐστὶ κατ' ἀρετὴν καὶ γνῶσιν ποικίλην θεωρουμένη. [VG 754 f.125 v. θ.]  [= PG 12.1432]

15.2. her neighbors shall be brought to you.

  10. Our neighbors are either all those who are in the state of human beings or those who are not completely opposed to  them according to the doctrines.

15.2. αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι

  10. Πλησίον ἡμῶν εἰσιν ἢ πάντες οἱ τῆς ἀνθρωπίνης καταστάσεως ὄντες ἢ οἱ μὴ πάντη κατὰ τὰ δόγματα ἡμῖν ἐναντιούμενοι. [VG 754 f.125 v. ι.]  [= PG 12.1432]

17 Instead of your fathers, sons are born to you:

  11. Instead of Abraham and Isaac and Jacob and all those of the [former] ages, the disciples were made pleasing to the Lord by faith (cf Heb 11:6); and through them all of us us who through faith  became their heirs (cf Heb 6:12 )and were counted worthy of their knowledge: for this is the inheritance of reasoning nature - the knowledge of God.

17.1.  ἀντὶ τῶν πατέρων σου ἐγεννήθησάν σοι υἱοί

  11. ἈντὶἈβραὰμ, καὶἸσαὰκ, καὶἸακὼβ καὶ πάντων τῶν ἀπ' αἰῶνος διὰ πίστεως εὐαρεστησάντων τῷ κυρίῳ ἐγεννήθησαν οἱ μαθηται καὶ δι' αὐτῶν ἡμεῖς πάντες οἱ διὰ πίστεως κληρονομήσαντες ἐκείνους καὶ καταξιωθέντες τῆς αὐτῆς ἐκείνοις γνώσεως· αὕτη γάρ ἐστιν ἡ κληρονομία τῆς λογικῆς φύσεώς ἡ γνῶσις ἡ τοῦ θεοῦ. [VG 754 f.125 r. ια.]  [cf.PG 12.1432]

PSALM 45__

v. 5(1). The river’s flowings gladden the city of God

3. πόλις Θεοῦ ἤτοι ἡ ἐκκλησία αὐτοῦ ἢ λογικὴ ψυχη. ποταμοῦ δὲ ὁρμήματα λέγει τὰ χαρίσματα τοῦ  πνεύματος τοῦ ἁγίου· ποταμοὶ γὰρ, φησὶν, ἐκ τῆς καρδίας αὐτοῦ ῥέουσιν ὕδατος ζῶντος.  ἔλεγε δὲ περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἱς αὐτόν. [=PG 12.1433̈  Pitra 45.5]

PSALM 46__

[47.] 7. Sing psalm[s] to God, sing psalm[s]; Sing psalm[s] to our King, sing psalm[s].

  4. The psalm[-singing] is by those of good cheer towards God; for it says, whoever is of good cheer, let him sing psalm[s] (Jas 5.13).

7.  Ψάλατε τῷ Θεῷ ἡμῶν, ψάλατε· ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε

4. τῶν κατὰ θεὸν εὐθυμούντων ἐστι τὸ ψάλλειν· εὐθυμεῖ γάρ, φησίν, ἐν ἡμῖν τις; ψαλλέτω. [cf. PG 12.1437]

PSALM 47__

3.1 Well-rooted in the joy of all the earth

  1. Well-rooted in exaltation is the Christ, for it says ‘my joy, to deliver me from those who have surrounded me’ (Ps 31:7).  For his root is the divine Word within him.

3.1  εὐ ρίζων ἀγαλλιάματι πάσης τῆς γῆς

  1. εὔριζον ἀγαλλίαμά ἐστιν ὁ Χριστός· « Τὸ ἀγαλλίαμα μου γάρ, φησί, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. » ῥίζα δὲ αὐτοῦ ὁ θεὸς λόγος ὁ ἐν αὐτῷ. [cf PG 12.1440A; P 3.1]

3.2 ὄρη  Σιὼν τὰ πλευρὰ τοῦ Βοῤῥᾶ

  2. Πρότερον μὲν ἦν ὁ Παῦλος πλευρὰ τοῦ βοῤῥᾶ, ἀφ' οὗ ἐξεκαύθη πάντα τὰ κακὰ ἐπὶ τῆς γῆς· νυνὶ δὲ γέγονεν ὄρος Σιὼν, ἔχον ἐν ἑαυτῷ λαλοῦντα τὸν Χριστὸν, τὸν ἐλθόντα ἐκ Σιὼν καὶ ἀποστρέψαντα ἀπὸ ἀσεβείας, ἀπὸ Ἰακώβ. [=  P. 3.2]

5. Ὅτι ἰδοὺ οἱ βασιλεῖς τῆς γῆς συνήχθησαν, ἤλθοσαν ἐπὶ τὸ αὐτό

  3. Ἵνα τοῦτὸ εἴπωσι πάντες καὶ μὴ ᾖ ἐν αὐτοῖς σχίσματα. [= PG 12.1440]

8. Ἐν πνεύματι βιαίῳ συντρίψεις πλοῖα Θάρσις

  4. Θάρσεις, θαλάσσης· λέγεται δὲ Θάρσεις μέρος Αἰθιοπίας· καὶ Ταρσὸς ἡ πόλις παρὰἸωνᾷ  Θαρσεῖς καλεῖται. [= PG 12.1440]

v. 11(1)  I know all the birds of heaven

  5. Inasmuch as it by faith that we hear of God, we know by pure life, [?those who had believed? Or the things we had received?]  the proofs received by apatheia

9.  Καθάπερ ἠκούσαμεν, οὕτως εἴδομεν

  5. Ὅσα διὰ τῆς πίστεως ἀκούομεν περὶ Θεοῦ, ταῦτα διὰ τοῦ καθαροῦ βίου γινώσκομεν τῶν πεπιστευμένων τὰς ἀποδείξεις διὰ τῆς ἀπαθείας λαμβάνοντες. [= PG 12.1440]

11. Your right hand is full of justice.

  6.  The Christ is the right hand of God, filled with justice, hence: “and from his fulness we have all received.” (Jn 1:16)

11.3  δικαιοσύνης πλήρης ἡ δεξιά σου

  6. ὁ Χριστός ἐστιν ἡ δεξιὰ τοῦ Θεοῦ, πεπληρωμένος δικαιοσύνης· διὸ « καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. »(Jn 1:16)[= PG 12.1440D]

14 (2-3) and observe her palaces  that you may describe it to the next generation.

15.(1.3) For he is God, our God  he shepherds us forever.

  7. All these [things] came to pass in the apostles’ assignment to describe  to the whole world that the Christ is our God who shepherds us; for he says, “I am the good shepherd.” (Jn 10:11)

14(2-3) καὶ καταδιέλεσθε τὰς βάρεις αὐτῆς, ὅπως ἂν διηγήσησθε εἰς γενεὰν ἑτέραν.

15(1.3) ὅτι οὗτός ἐστιν ὁ θεὸς ὁ θεὸς ἡμῶν, . . . αὐτὸς ποιμανεῖ ἡμᾶς εἰς τοὺς αἰῶνας.

  7. Ταῦτα πάντα πληροῦνται ἐπὶ τῶν μαθητῶν μεριζομένων τὴν οἰκουμένην πᾶσαν ἐπὶ τῷ διηγήσασθαι ὅτι ὁ Χριστός ἐστι θεὸς ἡμῶν ὁ ποιμαίνων ἡμᾶς· « ἐγὼ γάρ εἰμι, φησίν, ὁ ποιμὴν ὁ καλός. » (Jn 10:11) [cf PG 12.1441D]

PSALM 48__

[48.] 5(2). With the harp [psalterion] I will solve my problem.

  1. The cheerful person sings psalm[s]; with the harp he solves the problem, by means of cheerfulness he recognizes out the problem: cheerfulness is apatheia of the reasoning soul. 

[48.] 5(2). ἀνοίξω ἐν ψαλτηρίῳ τὸ πρόβλημά μου

   1. Ὁ εὐθυμῶν ψάλλει· διὰ δὲ τοῦ ψαλτηρίου ἀνοίγει τὸ πρόβλημα, διὰ τῆς εὐθυμίας ἐπιγινώσκει τὸ πρόβλημα· εὐθυμία δέ ἐστιν ἀπάθεια ψυχῆς λογικῆς. [cf 12. 1444]

PSALM 49__

v. 2(2) God will come openly.

  1. If God will come openly, and our God is the Christ, then the Christ will come openly.  But [since] Christ has come in the flesh  (1Jn 4:2), openly thus signifies the flesh; for the flesh of the Christ was perceptible.

2(2). ὁ θεὸς ἐμφανῶς ἥξει

  1. εἰ ὁ θεὸς ἐμφανῶς ἥξει, ὁ δὲ θεὸς ἡμῶν ἐστιν ὁ Χριστός, ὁ Χριστὸς ἐμφανῶς ἥξει. ἀλλ' ὁ Χριστὸς ἐλήλυθεν ἐν σαρκι, (1Jn 4:2) τὸ ἐμφανῶς ἄρα τὴν σάρκα δηλοῖ· αἰσθητὴ γὰρ ἦν ἡ σὰρξ τοῦ Χριστοῦ. [cf PG 12.1449B-C and PG 27.229D-232A]

  2. Fire have I come to cast upon the earth. (Lk)  Here fire signifies the divine Word’s teaching; for while fire burns up impurity, it tests the pure.

3(2-3) πῦρ ἐναντίον αὐτου, καυθήσεται,   καὶ κύκλῳ αὐτοῦ καταιγὶς σφόδρα

  2. πῦρ ἦλθε βάλλειν ἐπὶ τὴν γῆν· πῦρ δὲ ἐνταῦθα διδασκαλίαν τοῦ Θεοῦ λόγου λέγει, ὅπερ πῦρ καίει μὲν τὰς μοχθηρὰς ἕξεις, δοκιμάζει δὲ τοὺς καθαρούς· διὰ γὰρ τοῦτο κύκλῳ αὐτοῦ καταιγὶς σφόδρα· ὅσοι γὰρ θέλουσιν ζῇν εὐσεβῶς ἐν Χριστῷ, διωχθήσονται, ἀλλὰ και θλῖψιν, φησίν ἕξετε ἐν τῷ κόσμῳ; [cf PG 23, 436; Pitra 49:3]

4.  προσκαλέσεται τὸν οὐρανὸν ἄνω
                καὶ τὴν γῆν διακρῖναι τὸν λαὸν αὐτοῦ

  3. ζώντων γὰρ καὶ νεκρῶν ἐστι κριτὴς, διότι πᾶσαν τὴν κρίσιν ἔδωκεν ὁ πατὴρ τῷ υἱῷ. (Jn 5:22) [=Pitra 49.4]

v. 6(2) For God is judge

  4. Here Christ is significantly called divine, for “the Father has given all judgment to the Son.” (Jn 5:22)

  4b. If  “the Father has given all judgment to the Son.” (Jn 5:22) the divine judge is the Christ.

6(2). ὅτι ὁ θεὸς κριτής ἐστιν

  4.  ἐνταῦθα προδήλως τὸν Χριστὸν λέγει θεόν· πᾶσαν γὰρ τὴν κρίσιν ἔδωκεν ὁ πατὴρ τῷ υἱῷ. (Jn 5:22)

  4bis. Εἰ πᾶσαν τὴν κρίσιν δέδωκεν ὁ πατὴρ τῷ υἱῷ, ὁ δὲ θεὸς κριτής ἐστιν ὁ Χριστός. [cf PG 12.1452A and PG 27.232]

v. 11(1)  I know all the birds of heaven

  5. All [things], it says, are subject to the providence of God.  “Are not two sparrows sold for a penny?  And not one of them will fall to the ground without your father’s consent.” (Mt 10:29)

11(1). ἔγνωκα πάντα τὰ πετεινὰ τοῦ οὐρανοῦ,

  5. πάντα λέγει εἶναι ὑπὸ τὴν πρόνοιαν τοῦ θεοῦ· οὐχὶ γὰρ δύο στρουθία τοῦ ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἄνευ τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. (=PG 12.1452B)

14.1 Offer to God a sacrifice of praise

14.1  θῦσον τῷ θεῷ θυσίαν αἰνέσεως

  6. Ἀναιρεῖ θυσίας αἰσθητάς· « θυσία » γὰρ « τῷ Θεῷ πνεῦμα συντετριμμένον.» [=PG 12.1452]

16.1-2  Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ Θεός·Ἵνα τί σὺ διηγῇ τὰ δικαιώματά μου;

  7. Ὅτι οὐ δεῖ ἁμαρτωλὸν ὄντα τινα ἐν διδασκάλου προκαθέζεσθαι τάξει. [cf. PG 12.1452; Ant 8.2.6]

17.1  But you hate instruction

  8. Instruction is moderation of the passions (cf. Clem Strom. 2.8.39.4.4)

17.  Σὺ δὲ ἐμίσησας παιδείαν

  8. Παιδεία ἐστὶ μετριοπάθεια παθῶν. [=PG 12.1452]

18.2. Καὶ μετὰ μοιχῶν τὴν μερίδα σου ἐτίθεις

  9. μερὶς ἡμῶν ἐστιν ἡ γνῶσις ἡ τοῦ Θεοῦ· ταύτην δὲ τίθεμεν μετὰ μοιχῶν τὴν ἐκείνων ἕξιν ἀναλαμβάνοντες. [cf. PG 12.1452]

21.2. Ὑπέλαβες ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος, κ. τ. ἑ.

  10. Ὁμοίωσίς ἐστιν ἡ διὰ τῶν ἀγαθῶν πράξεων μίμησις, διόπερ οὐ τοῖς ἁμαρτάνουσιν, ἀλλὰ τοῖς κατορθοῦσιν ἐξομοιοῦται ὁ Κύριος. [=PG 12.1453]

22. Μήποτε ἁρπάσῃ, καὶ οὐ μὴ ᾖ ὁ ῥυόμενος, κ. τ. ἑ.

  11. Ἁρπάζεται ψυχὴ παντελῶς ἐκπεσοῦσα Θεοῦ. [=PG 12.1453]

PSALM 50__

50.20  Let the walls of Jerusalem be rebuilt

5. Those who love, surround themselves with the extensive walls of apatheia, concerning which walls David rejoiced, saying let the walls of Jerusalem be rebuilt, that is, with regard to those that collapsed, on account of the excuse of  the watch.

20.  Καὶ οἰκοδομηθήτω τὰ τείχη Ἱερουσαλήμ.

5. οἱ ἀγαπῶντες περιβάλλουσιν ἑαυτοῖς τεῖχος τὴν μακρὰν ἀπάθειαν, ὑπὲρ οὗ τείχους εὔχεται ὁ Δαυὶδ λέγων· οἰκοδομηθήτω τὰ ταίχη Ἱερουσαλημ, τουτέστι τῆς τοιᾶσδε ψυχῆς τὰ πεπτωκότα δηλονότι ἐκ τῆς τοῦ Οὐρίου προφάσεως. [VG 754]

[.] 1(1) and.

1. Let