On the Titles of the Psalms

OF OUR HOLY FATHER ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, INTERPRETATION OF THE PSALMS, OR ON THE TITLES OF THE PSALMS. LETTER PREFIXED TO THE ROMAN EDITION OF THE YEAR 1746.

TO THE SACRED AND VENERABLE COLLEGE OF CARDINALS OF THE HOLY ROMAN CHURCH, TO THE BISHOPS, PRESBYTERS, AND DEACONS.

Great Athanasius—of whom St. Gregory Nazianzen once said that "to praise him is to praise virtue itself"—finding himself daily vexed by the slanders of the Arians and hemmed in by the snares of wicked men, fled to Rome as to the safest harbor of his communion, so that the Roman authority, by issuing a decree of just condemnation from the chair of Peter, might restrain those who were held back by neither the shame of men nor the fear of God. ^A And, in truth, after he arrived in the City, Blessed Julius, who then presided over the Roman Church, and the ecclesiastical senate that sat with him, received him most affectionately; they consoled him in his affliction, raised him up when he was cast down, defended his innocence, and, having rejected the accusations of the heretics, declared him to the whole world to be a holy man, heaped with every kind of virtue, by their own illustrious testimony.

Moreover, two from the Roman presbytery, Elpidius and Philoxenus, by the will of the same Julius, undertook an embassy to the Eusebian bishops, in order to summon them to the Roman synod, which they themselves had requested. But Arian cunning dreaded the approach to the Romans and the Roman faith, which, as the Apostle preached, is praised; and they refused to come to those to whom perfidy can have no access. Therefore, after they had been waited for in vain for a long time, and when, terrified by the conscience of their own crimes, they failed to present themselves on the appointed day, pretexing various causes for their contumacy, they refused to submit themselves to the judgment of the Apostolic See.

^A Finally, the Roman synod was convened in one of your titular churches, where the Roman priest Vito was holding an assembly. For he, together with Vincent, had attended the Council of Nicaea, and because both of them had a thoroughly well-known and clear understanding of Athanasius’s orthodox faith and the integrity of his character, it is highly probable that, just as they had borne witness in that sacred assembly on behalf of Marcellus, Bishop of Ancyra, they did so all the more for the most holy prelate of Alexandria; an assembly which, by a unanimous and supreme judgment, vindicated the innocence of Athanasius against the wiles and frauds of the Arians, and by its own verdict sought to make it manifest and attested to all, balanced on the scales of truth and justice. For this reason Pope Julius, having thereafter addressed a letter to the clergy and people of Alexandria, in which he congratulated them on the return of Athanasius, after many praises with which he deservedly extols the holy bishop, says: "But what," he asks, "can be brought forward worthy of such a man, who, after enduring so many and such great labors of danger, is finally restored to you unharmed, declared to be such not only by the favor of us, but also by the judgment of the whole council?" ^B After these events, as the hatred and envy of wicked men grew more and more, and the Arians were always concocting new plots against the name of Athanasius, the ecumenical synod of Sardica was convoked, over which two Roman priests, Archidamus and Philoxenus, presided together with Hosius, Bishop of Corduba, in the name and place of Pope Julius; in this synod, the integrity of Athanasius’s faith and the holiness of his life were again acknowledged by the entire synod, and confirmed by the votes of all against the perfidious enemies of catholic truth and of Athanasius’s innocence. But why have these things been recounted so far back and drawn from such high principles? Undoubtedly, so that all may understand how consonant and appropriate it was that the work of St. Athanasius, of which the blessed Jerome makes mention, which pious and learned men have long desired, and which, having been sought in vain, they mourned as if lost and perished, should now, when it comes to light for the first time, be inscribed with your illustrious name and dedicated to you, most eminent Fathers, and be published for the public. For you hold the place and dignity of that sacred senate which embraced, cherished, and protected the great Athanasius when he fled to the chair of blessed Peter, to the center of unity, to the fountain of catholic communion; indeed, since now, in addition to seven—or rather, six—suburbicarian cardinal bishops, the most select men from the whole world are co-opted by the Roman pontiffs according to the prescriptions of the sacred canons, ^C by the admirable counsel of divine Providence in directing and governing His Church, the matter has been brought to this point: that your most ample order, composed of the three supreme ranks in the Church, namely bishops, priests, and deacons of the Holy Roman Church, from the whole world, as the canons of the holy Church have provided with wisdom and prudence, by selecting and summoning such men, represents not only the ancient Roman presbyterate, but has attained the place and authority of the Roman synod which, from the earliest times of the catholic faith, was always present to the Roman pontiff when he deliberated on very grave matters—and which the Greeks call *endemousa* (resident), and which I might, perhaps using a not inappropriate term, call "the present" synod. Nay, more: what is of far greater importance, it exhibits to us an excellent and most beautiful image of a council that is in a way universal, and domestic—to use this word—continuously attending the Roman pontiff, and also attains in no small degree power and dignity. To this is added the fact that these meager faculties of my own talent, and my labor and industry in ecclesiastical and other matters, whatever they may be, realize how slight they are, and are entirely yours: both by reason of the office which I hold, and by choice of will—by reason of the office, because two years ago I was appointed secretary of your most illustrious college by the votes of you all, and received with the most human kindness of your spirits; and by choice of will, because I have always followed your most excellent assembly with the highest devotion of mind and with that reverence which was fitting. For from my early youth, although at that time I was giving my efforts to the examination of causes before the twelve men whom they call auditors of the Rota, I published a work for the public concerning the origin of the titles which were distributed to the Roman priests by Saint Evaristus, and concerning the sacred liturgy, and concerning collections or alms, and other matters which pertained to your titles and churches. ^D And not long after, with one of your college, a man eminent in both nobility of descent and integrity of character, who has long since migrated from this mortal life to the heavenly fatherland, as it is permitted to hope, urging and persuading me, I took care to defend your most holy name and your authority, which was being attacked by the discourse of certain wicked men, with a long written work which never appeared in public, because neither the state of the times which followed, nor the utility of the commonwealth, nor any excellence of that same work demanded it. Then, by the singular beneficence of Clement XII of holy memory, the custody of the most sacred archive of the Castle of S. Angelo was entrusted to me, and a little later the office of abbreviator of the Curia, in which offices I occupied myself with such care and diligence, as far as I was able, that you yourselves have not hesitated time and again to bear the most honorable testimony concerning me. In the meantime, however, in those intervals of time which were granted to me from other occupations, I consumed much effort and labor in preparing observations, and longer dissertations, if ever there was need, even published in print to the public, for the correction of the ecclesiastical books of the Oriental nations, as by the opinion of a congregation of several cardinals of the holy Roman Church, whose secretary I was, by the same Clement XII, pontiff...

at the beginning of his pontificate, having been appointed at the request of the illustrious cardinal Francesco Barberini, and confirmed by our most holy lord Benedict XIV, they might be printed, corrected, at the press of the sacred congregation de Propaganda Fide for the common utility of foreign nations. Finally, during these same times, as often as it was entrusted to me, and as much as the weakness of my talent and other occupations permitted, I have not been wanting in asserting the rights of the Roman Church, and in defending its dignity and authority, and especially in protecting its dominion and rule over the noblest part of its patrimony, which, occupied by the arms of others, is even now undeservedly retained, until, when the commotions of such great wars are settled and the minds of the warring princes are pacified, through Him who commands the sea and the winds and makes tranquility, a better hope may shine forth for the affairs of Europe and the Roman Church. Wherefore you understand, most eminent Fathers, that all my things, such as they are, are yours, since from the first years of my youth I have utterly dedicated and devoted all my study, talent, work, labor, and industry to your name and the apostolic see. From these things, however, you can recognize by how many titles this brilliant work of the great Athanasius is owed to you, in which, in translating from Greek into Latin, in amending corrupt passages as far as I was able, and in illustrating it with some small notes and asserting it for its author, I have labored not a little. But that you may receive with a willing mind this little gift, which I offer to you most humbly, I think the name of Athanasius is enough: for by this one recommendation, I am certain it will be most welcome to you. For the most eminent Baronius, the great ornament and glory of your order, expresses in his Ecclesiastical Annals (4): "So much," he says, "after so many and such great struggles of his for the true faith, has the name of Athanasius shone forth clear to posterity by the brilliance of his doctrine and holiness, that whatever writings of his exist are not only eagerly read, but regarded with a certain singular reverence." Therefore, nothing else remains for me but to pray to the immortal God with humble petitions that He may keep you long healthy and safe, together with our supreme head and pastor of all the faithful, Benedict XIV, given by God to the Catholic Church, to the applause of all, who, as much as he excels the rest of mortals in dignity and power, so much does he surpass them in talent and intelligence of affairs: who, while he is above all by the sublimity of his apostolic rank, seems to be below all in humanity and kindness: who as a young man embraced me with singular benevolence: who, not only by words but also by his own brilliant example, urged and stimulated me long ago, both to attain knowledge of law, both private and public, and to these other holier studies, which most befit those called into the portion of God: who, having been declared supreme pontiff of the Church, on the day after his election, so that my access to him might be freer, admitted me first of all among those familiars who are of the inner chamber, and three years later declared me secretary of the sacred congregation for consistorial affairs: who, finally, since he not only loves and cherishes the knowledge of ecclesiastical matters and the studies of sacred letters in himself, but also desires them to be in others as much as possible, has furnished my small library with his own brilliant works, *On the Beatification and Canonization of the Servants of God*, *On the Feasts of Jesus Christ and His Mother*, and *On the Sacrifice of the Mass*, liberally donated, than which gift I consider nothing more splendid or magnificent for me. Farewell.

Rome, the Kalends of June, 1746

Nicolaus ANTONELLUS Secretary of the same sacred College and sacred Consistory

INDEX OF THOSE THINGS WHICH ARE CONTAINED IN THE PREFACE

§ I. The founders of libraries are praised, and especially Cardinal Francesco the elder, and others of the Barberini house. § II. The Greek codex, by which the work of St. Athanasius on the Psalms is contained, to whom it belonged, and whence it came into the Barberini library. § III. It was transcribed from another of the Augustan library, and translated from Greek into Latin, at the urging of the renowned memory of Cardinal Francesco Barberini the younger. § IV. Various expositions of the Psalms, or commentaries, ascribed to Saint Athanasius are related. § V. It treats of the same expositions, or commentaries, and first of the exposition, or commentary, which is found in the libraries of Milan and Venice. § VI. It is discussed concerning the commentary on the Psalms edited by the Benedictine Fathers. § VII. Some doubt that that commentary is Athanasius's. § VIII. It treats of another commentary under the name of Athanasius written in the Illyrian or Slavic tongue. § IX. Andreas Schottus and Lucas Holstenius ascribed the commentary, or exposition, which is being published, to St. Athanasius. § X. That this same commentary is the book of St. Athanasius on the titles of the Psalms. § XI. Moreover, that the book on the titles of the Psalms was the same as the book of the Interpretation of the Psalms, which the second Nicene synod mentions, but distinct from the Epistle to Marcellinus. § XII. And indeed that our commentary is Athanasius's, besides the testimony of Schottus and Holstenius, is proved also from the fact that the author accurately interprets Hebrew names, and expounds the allegorical or mystical sense of the Psalms. § XIII. For Philo of Alexandria first published a dictionary of Hebrew names, and their interpretation. § XIV. Then Origen interpreted the Hebrew names of the New Testament. § XV. Who were the first of all to use the allegorical interpretation of the sacred Scriptures. § XVI. The Alexandrian school followed the allegorical interpretation of the Scriptures. § XVII. The Therapeutae, whom the ancient Fathers and many more recent writers believed to have been Christians, embraced allegorical interpretations of the Scriptures. § XVIII. The allegorical interpretation of the Scriptures prevailed in the East, and it is praised, provided that moderation is observed in it. § XIX. The allegorical or mystical sense of the Scriptures is asserted by the authority of the New Testament. § XX. Tertullian and Cyprian, and others, approved of the allegorical and literal exposition of the Scriptures. § XXI. The allegorical sense of the Psalms is proper to Christians. § XXII. For what things were written or done in the Old Testament were in figure of those things which were to happen or occur in the New. § XXIII. The interpretation of the Psalms concerning Christ the Lord and his Church was approved and received in the first centuries of the Christian religion, not only in the East, but also in the West. § XXIV. The ancient Synagogue also recognized the literal and spiritual sense in the sacred Scriptures. § XXV. But among the Fathers of the Old Testament there was some tradition concerning the mystical sense of the Scriptures. § XXVI. Moses, the prophets, and other saints of the Old Testament were not taught a Jewish Kabbalah by God, but in some part they recognized the heavenly mysteries and the secret sense of the Scriptures. § XXVII. Why the ancient Fathers of the Oriental Church expounded the spiritual and mystical sense of the Scriptures rather than the literal. § XXVIII. The Arian and other heresies which arose later were the cause why the Fathers of the same Oriental Church subsequently applied their mind to explaining the literal sense of the Scriptures: in which matter the school of Antioch flourished most. § XXIX. The allegorical interpretation accords most with the book of the Psalms: the key, however, to the spiritual and allegorical sense in the Psalms is the title of each psalm. § XXX. The antiquity of our exposition or commentary is proved from the ancient division of the Psalms by little verses. § XXXI. The use of the rubric of titles proves the antiquity of the same commentary. § XXXII. That some things which are borne under the name of Athanasius are not found in it is not a reason why it should be judged away from the great Athanasius. § XXXIII. Nor can anything be gathered to the contrary from the fact that blessed Mary is called Theotokos. § XXXIV. It is shown from the mystical interpretation of the title of the Psalms "For the octave" that the commentary pertains rather to Athanasius than that it ought to be taken from him. § XXXV. From the interpretation of Psalm 125 another argument is brought forward for adjudging the commentary under discussion to the great Athanasius. § XXXVI. Likewise from those things which are said in the exposition of Psalm 133 concerning the greater length of the day. § XXXVII. Similarly from many other indications and arguments. § XXXVIII. Finally, it is evinced by the collation of our commentary with other works of the blessed Athanasius. § XXXIX. The cause and occasion are explained why the work of the most blessed Athanasius is now being brought into public light.

PREFACE

I think there is no one who does not consider those princes of men to be well deserving of the human race, who with industrious care and diligent study have sought out the books and writings of learned men, and have preserved them, collected from everywhere, in magnificently constructed libraries, so that they might hand down the sciences, inventions, and aids of life to the memory of men, and transmit the warnings of the wise, the counsels of the prudent, and the very sayings, deeds, and thoughts of famous men to posterity, by which, being taught and instructed, they might better and more wisely order their life, and pass it more usefully and conveniently. But while many have flourished in this glory of praise in earlier ages, among them the highest place is certainly held by Cardinal Francesco, and others of the Barberini house, who kept learned and excellent men, summoned from remote regions, in their house as in a most tranquil port, heaped them with the greatest benefits, increased their revenues, and honored them with dignities. Yet the work and care of these [men] collected not only books printed by type, but also, at the greatest expense, from all parts, a most vast number of Greek, Latin, and Arabic manuscript codices, in their most magnificent library.

^B II. Among other precious codices which the Barberini library preserves, there exists a Greek codex in the form they call quarto, made of paper, not remarkable for its calligraphy or the beauty of its characters—for it is recent and unpolished—but most excellent in the matter it contains. For it contains the Greek interpretation of the Psalms by the most holy Father and Archbishop of Alexandria, Athanasius. It is an apograph codex, copied by Andreas Schott, an illustrious student of the Society of Jesus, or rather by his order, through an amanuensis, from another codex in the Augustan library. I believe that this codex later came into the possession of Lucas Holstenius, who named the most famous Cardinal Francesco Barberini the Elder as his sole heir, and that it was subsequently transferred from his inheritance to the Barberini library. The most learned Holstenius, or perhaps Andreas Schott himself, inserted into the blank pages of this Greek interpretation of St. Athanasius a page of a Greek-Latin Psalter printed by type, so that to each psalm the Greek interpretation of the most holy bishop might correspond, placed opposite, or on the facing page. Furthermore, the same most learned man, Holstenius, wrote an inscription for the beginning of the codex, to be placed on the front of the whole book when it might be published—as he had perhaps proposed to do—as well as a brief Latin preface, which I shall transcribe here, so that the learned reader may not miss the lucubration of such a great man; it is as follows:

TO THE READER, GREETINGS. LUCAS HOLST. It is known to no one today that commentaries on the Psalter of David by the more ancient Fathers were written, as many are enumerated one by one in the catena of the Greek Fathers, especially Origen, and Eusebius, bishop of Caesarea in Palestine; then Theodore of Heraclea; likewise Asterius of Scythopolis; likewise Apollinarius of Laodicea, in heroic verses, I believe, which are read; finally, Didymus the Alexandrian, although those that have survived represent a great part; then, most clearly, and *ad pedem*—which we now offer—St. Athanasius wrote, but it has heretofore lain buried and hidden in darkness, brought forth at last and restored to the light by the industry of Andreas Schott, priest of the Society of Jesus, from the Augustan—truly august—library, from which, as from a Trojan horse, many good Greek writers have emerged, previously lying hidden, and this under the auspices of the illustrious man Marcus Velser, duumvir of the republic, and one well-deserving of studies and our fatherland, and by the efforts of David Hoeschel of Augsburg, to whom we owe the *Illyrica* of Appian and many works of Chrysostom, Basil the Great, and Gregory of Nyssa. We have from this same source the Psalms and hymns of Solomon, composed in Greek after the model of the royal parent David, restored by him to the open light, who also gave to the public the vast *Bibliotheca* of writers read by the patriarch Photius, as well as certain epistles of Basil and better versions concerning the holy fathers, also some works of St. Cyril on the Pentateuch of Moses, and thirty Paschal sermons, and nearly six hundred epistles of St. Isidore of Pelusium from the Pontifical Vatican library. Consult, therefore, my reader, this word-for-word interpretation of the Psalms by the good and holy St. Athanasius, and let it not be a burden to compare it with the remaining works of the same most holy man, as a legitimate offspring too long lying in darkness. Farewell.

The preface, to which the Greek-Latin inscription was prefixed by Holstenius himself or by Andreas Schott, is of this sort:

TO THE PSALTER OF THE PROPHET AND KING DAVID

^C III. Now, whether the codex which Andreas Schott used still exists at Augsburg, I know not. This is certain: in the catalogue of Greek codices which are in the library of the republic of Augsburg, published by David Hoeschel in the year 1595, there is no mention of the commentary of St. Athanasius on the Psalms; and when, through a friend, I arranged for inquiries to be made of learned men staying in Augsburg, he told me in reply that he had received word that no such codex could be found there. Neither is it known to me whether Lucas Holstenius, or Andreas Schott before him, had in mind to publish only the interpretation or metaphrasis of St. Athanasius, or also the Greek and Latin. Indeed, when I had anxiously searched whether a Latin translation existed anywhere, it was my fortune to find no Latin version, either in the aforementioned codex or in the entire Barberini library. Therefore, urged and stimulated by the illustrious and of blessed memory Cardinal Francesco Barberini, who, in the example of his ancestors, and especially of his uncle, the other Cardinal Francesco, was excellently disposed toward literature and embraced me with singular benevolence, I translated the opusculum of the most holy doctor from Greek into Latin, as best I could—for the codex was faulty. In preparing the version, I did not follow the purity of the Latin language or the elegance of style, but I took care to translate the metaphrasis of the most blessed archbishop word for word, and as the Greeks say, *ad pedem*, fearing lest, while seeking the allurements of words...

I might depart from the sentiment and the mind of the most holy doctor. Albert Fabricius writes that in Hamburg, in the Bibliotheca Joannea, there exists a manuscript Latin version of St. Athanasius on the Psalms, prepared by Elias Ehinger, who used the Greek codex of the Augustan library. Whether that translation is of this present commentary, or metaphrasis, which we are now publishing, or indeed of another one entirely different, I would not dare to state for certain, since it has not come into my hands. But if one may proceed by conjecture, it is highly probable that a commentary of this kind, ascribed to St. Athanasius, is not in the least unlike others already published; for if it were otherwise, that very learned and diligent man would not have failed to notice it himself, and point it out to his readers, as he is accustomed to do throughout his *Bibliotheca*. [IV] But since the same Albert Fabricius enumerates various expositions of the Psalms that are attributed to St. Athanasius, it is worth the trouble to recount his words in this place: "Expositions on the Psalms," he says, speaking of the works of St. Athanasius, "of which Politianus had translated certain meager excerpts, and which earlier Greek and Latin editions had exhibited, while Daniel Barbarus had likewise published some, and Corderius had published others in the *Catenae* of the Fathers on the Psalms: but the Benedictines offer far more copious ones for the whole Psalter, though not so complete or entire, from the Royal and Colbertine codices of the *catenae* and expositions on the Psalms, pp. 1009-1239. In Milan, in the Ambrosian library, there occur commentaries of Athanasius on the Psalms, described in Greek from a codex of the Escorial library, and rendered into Latin either by Antonius Giggeus or by someone else. From these, Montfaucon provided an argument on the Psalms worthy of being read and certain supplements to the commentaries in his *Nova Collectio Patrum*, vol. II, pp. 70-101. It must be noted," says the same illustrious man in his *Diarium Italicum*, p. 12, "that another commentary occurs in that library, and also in the Justinian Museum at Venice (add page 69), which bears the name of Athanasius, but it cannot be that of Athanasius the Great. Its beginning is: *Makarios aner*... *haute he propheteia pleroutai eis ton Ioseph ton Arimathia* [This prophecy is fulfilled in Joseph of Arimathea]." Athanasius on the Psalms from the Latin version of Elias Ehinger, who used the Greek codex of the Augustan library, exists in manuscript in the library of the aforementioned city of Hamburg. Wagenselius, *ho makarites*, also possessed a commentary of Athanasius on the Psalms described in Greek, which he preserved in Leipzig, in my native land, in the literary treasury of the most noble senate. The same Montfaucon, in his *Athanasius*, vol. I, pp. 1005 and 1006, mentions an exposition of Athanasius on the Psalms in the Servian language (this is a Slavic dialect), in manuscript, in the library of St. Salvator in Bologna, and in Arabic, together with the *Epistle to Marcellinus*, in the Ambrosian library, in a codex 300 years old. Fragments of the commentaries of Athanasius on the Psalms collected by Petrus Felckmann from the *Synagoge exegeteseon* of Nicetas, metropolitan of Heraclea, on the first 72 psalms [are found] in the Palatine library, pp. 1241-1262, lib. II, p. 511." Thus far Fabricius. [V] Wherefore, since there are many expositions of the Psalms that bear the name of St. Athanasius inscribed upon them, it is necessary to discuss them a little, in order that it may become more certain whether the one which we are bringing to light is to be ascribed to the most holy Doctor as his genuine work. And first I shall speak of that which is found in Milan in the Ambrosian library and in Venice in the Justinian library. Father Montfaucon, however, renders judgment against this being by St. Athanasius, and thinks that either the name of Athanasius was falsely inscribed upon it, or it belonged to another Athanasius, more recent than the great Athanasius. For in the admonition which is set forth in the supplement of the commentaries on the Psalms in the *Nova Collectio Patrum et scriptorum Graecorum*, he writes as follows: "It is worth reminding the reader that another commentary is said to be in the Justinian library in Venice, and in the Ambrosian in Milan, bearing the name of Athanasius, completely different from the one edited, whose beginning is: *He men propheteia pleroutai eis ton Ioseph ton Arimathaion*; but since it is not mentioned by any writers, it was either the work of another of the same name as ours, or it falsely claims to be Athanasius the Great." And in the *Diarium Italicum* (6), reviewing the codices he inspected in the Ambrosian library: "It must be noted," he says, "that another commentary occurs in that library, and indeed in the Justinian Museum in Venice, which likewise bears the name of Athanasius: but it cannot be of Athanasius the Great. For we know that Germanus, the patriarch of Constantinople, who lived many centuries after Athanasius, is mentioned on almost every page. Its beginning is: *Makarios aner*, etc." And in the same *Diarium*, speaking of the Justinian library, he says: "There is also a commentary of Athanasius on the Psalms, whose writer either falsely claims to be Athanasius, or is another *homonymous* person; its title is: *Biblos tou prophetanakto Dabid, kai theiou hymnographou*, The Book of the Prophet-King and Divine Hymn-writer David. After these: *Exegesis tou en hagiois Patros Athanasiou*, Exposition of our holy Father Athanasius. It is the same commentary as the one I mentioned above in the Ambrosian." And since there might perhaps be some student of ecclesiastical affairs who would wish to inspect, at least in part if not in whole, the commentary which Montfaucon mentions in the places cited above, I believed that I would do the reader a not unpleasant service if, so that he might form his own opinion of it more safely, I were to include in this place the exposition of the first psalm of the holy King David from that same commentary; I found it written on a small leaf inserted into our codex, and not at all stitched or glued to the other pages of the codex. I do this the more willingly because, in the exposition which I have decided to publish, the interpretation of the first psalm is missing. Therefore, in its place, by way of a supplement, this will appear, which is as follows.

^A Psalm I 1. Blessed is the man who hath not walked in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sat in the chair of pestilence. 2. But his will is in the law of the Lord, and on his law he shall meditate day and night. 3. And he shall be like a tree which is planted near the running waters: 4. Which shall bring forth its fruit, in due season. 5. And its leaf shall not fall off. 6. And all whatsoever he shall do shall prosper. 7. Not so the ungodly, not so: but like the dust, which the wind driveth from the face of the earth. 8. Therefore the ungodly shall not rise again in judgment: nor sinners in the counsel of the just. 9. For the Lord knoweth the way of the just: and the way of the ungodly shall perish.

ATHANASIUS' INTERPRETATION 1. The prophecy is indeed fulfilled in Joseph of Arimathea, since he was not present with the Jews when they plotted wicked things. The literal sense of the discourse declares every man blessed who does not sit with, nor consent to, those who plot evil things—that is, the deceivers. 2. For we do not otherwise attain virtue and abstain from evils, except through the meditation of the divine Scriptures. 3. As trees standing near waters are always flourishing, so he who is irrigated by the meditation of the Scriptures flourishes in his mind always, and possesses a sound intellect; he calls the tree the cross, surrounded by the waters of the washing (the laver) and comforting those who are being illuminated. 4. For at its own time the cross brings forth our salvation, that is, the fruit of our salvation and life. 5. The leaves of the cross are the faithful, who, having been born upon it, and remaining in it, shall not fall away. 6. For all things that are done through the cross prosper. For it progresses, and remains, and faith, hope, and charity have no end. 7. For the cross does not prevail or bear fruit among heretics, or Jews, or idolaters. But just as the dust is scattered, so the Jews, on account of their folly and infidelity, fell away from Christ and were cast out over the whole earth. 8. For those who do not know, or who do not offer worship to God, after the resurrection are not asked to give an account, for they have the judgment already settled; nor is any work of justice found in them. 9. For God knows the way of the just, and the way of the unrighteous; and the former he preserves, but the latter he abominates and casts away as worthless.

^B VI. Now, however, we must deal with the other exposition of the Psalms ascribed to the great Athanasius, which was brought to light by the most illustrious Benedictine Fathers along with other works of the holy archbishop. Regarding this, the same Fathers, in the admonition which occurs to the reader at the beginning of the first volume, preface it as follows: "We present, O learned reader, the expositions of St. Athanasius on the Psalms, those, to be sure, long sought after and praised by many authors of the ancient, middle, and late ages. Some of these fragments existed in previously published editions. Whether these commentaries are the same as that book *On the Titles of the Psalms* praised by Jerome, as the opinion of a certain recent scholar holds, has not been sufficiently explored; indeed, if that were true, the title would not have been placed very conveniently, since this work treats not only of the titles, but also of all the verses." But since some learned men who have examined it more attentively have greatly doubted whether a work of this kind, which the Benedictine Fathers issued to the public as the genuine and authentic offspring ^C of the great Athanasius, is actually by the same saint: Montfaucon, who bestowed his care and diligence in adorning the edition of the works of St. Athanasius with the highest praise, felt this; therefore, when he later published the supplement of that same exposition in the *Nova Bibliotheca Patrum*, he wrote this: "A supplement to the expositions on the Psalms from the Ambrosian codex, while we were in Milan,"

which we copied out. That codex is recent, taken from an older one in the Escorial. For as we warned in the edition of Athanasius that we prepared not long ago, those expositions of ^A Athanasius are not complete in all their parts and details, but have been truncated here and there by the daring of copyists and reduced to a summary; some were even dug out from catenae. I pay no mind to the recent writer who has rashly pronounced that those expositions on the Psalms are not by Athanasius, yet without offering any reason for his denial. He has ignored, or rather concealed, the fact that this work is mentioned by most writers in all the centuries after Athanasius under the name of Athanasius, generally citing the passages as they appear in the present commentary: the affinity of style, the frequent words of Athanasian usage, and the antiquity of the codices from which they originated—things indeed that ought to have been seriously examined by an accurate censor before he passed judgment—have moved him not at all. But he thought he had performed the role of a sharp-nosed critic when, skipping the importunate labor of investigating and inquiring, he pronounced without hesitation: "They are not by Athanasius"; to whom we reply with equal ease: "They are by Athanasius." You have absolved us from the task of proving this anew, since you bring forward nothing with which to overthrow the testimonies of so many writers and so many other arguments of authenticity. Let no one surely charge us with having published spurious or doubtful works as genuine and authenticated out of an affected or prejudiced opinion; for as much as in us lies, and as the requirements of fairness demanded, we have prefaced each one with notes of forgery or authenticity. And although we allow everyone the free right to hold an opinion against us, if anyone should nevertheless approach this province, let him take up the role of judge and censor only after having examined the arguments and the notes which we have, according to our ability, prefaced to each of the treatises.

^D VII. Later, however, Casimir Oudin brought a more severe censure against the commentary on the Psalms and other works on Holy Scripture published under the name of Athanasius by the Benedictine Fathers or Fr. Montfaucon in this manner (9): "Who would ever believe that the great Athanasius, agitated throughout his entire life by so many exiles, flights, and persecutions, had enough leisure to write commentaries on the Psalms, Job, the Canticles, the Gospels of Matthew and Luke, the Epistle to the Hebrews, and an exposition on the Creed? These are trifles and inventions of more recent Greece, unknown to ancient writers, none of whom ever made mention of them. I marvel that the Benedictine monks were so childish as to place faith in these excerpts and commentaries, doubting not that in this new edition of theirs they seem to have produced something new, albeit false, of the great Athanasius. The commentary on the Psalms, brought forth from a recent codex of the Ambrosian Library which is not three hundred years old, and which would more correctly be attributed, due to the newness of the codex, to the Patriarch of Constantinople Athanasius, who flourished under Andronicus the Elder around the year 1300, whose age it reflects—indeed, another commentary on the Psalms in the same library is much longer, under the name of the same Athanasius, which however citations of Fathers later than Athanasius prove it is not his, as Bernard de Montfaucon himself admits in his *Diarium Italicum*, ch. 2, p. 12, where he mentions Germanus, Patriarch of Constantinople, many centuries after Athanasius. These reproaches, rather than a critique, were vomited forth with a bitter stomach by a man who is a stowaway and rebel from the camp of the Catholic religion, whose audacity I leave to the Benedictine Fathers to refute. But that which I warned of above must not be omitted: that it is not the judgment of him alone that the commentaries on the Psalms edited under the name of Athanasius do not pertain to the great Athanasius, but also of other learned men who have been occupied in reading the works of the most holy archbishop and other ancient Fathers. Tillemont, to omit others, a man of singular erudition, affirms (10) that he observed in the commentaries in question some passages of other writers, rather than of Athanasius to whom they are attributed. But so much for the commentaries on the Psalms published by the Benedictine Fathers for public utility; now it remains for me to say something concerning the Slavonic or Illyrian interpretation of the Psalms, in which likewise the name of Athanasius appears inscribed.

VIII. In his *Diarium Italicum* (11), the illustrious Father Bernard Montfaucon presents a list of the codices of the monastery of the Canons Regular of St. Savior. Among others, he describes the commentary on the Psalms of St. Athanasius written in the Slavonic language with these words: "A codex of non-negligible antiquity, in which are psalms in Slavonic characters." However, in the admonition which is set before the Exposition of the Psalms of St. Athanasius, which he himself edited in the second part of the first volume of the works of the same most holy Doctor, such things are contained: "Gabriel Grodecius, a man from Danzig, professor of the Hebrew language at the University of Leipzig, a learned man and connected to me by friendship, tells of there existing in the library of St. Savior in Bologna in a very ancient codex an exposition of Athanasius on the Psalms in the Servian language, which is a Slavonic dialect—and the Servians are a people of Upper Moesia—nor do I doubt that it was translated into Slavonic from these expositions of ours." But the learned man is mistaken: for that commentary is written in the Slavonic or Illyrian language, not the Servian; nor was it translated into any Slavonic dialect from the Greek expositions which he himself edited among the works of St. Athanasius, but it is the same as that which, written and composed in Greek letters and words, is found in Venice in the Justinian Library, and in Milan in the Ambrosian Library, and which, as I said a little while ago, Fr. Montfaucon affirms is not by Athanasius. For my part, [I have examined] the beginning of this commentary, namely the oration which is placed before the commentary, and the exposition

on the first Psalm I shall provide, which I have obtained through the work and care of the most reverend Father Abbot Migliavacca, Canon Regular of the Order of St. Savior, who also told me that he had heard from others: namely, that Montfaucon, when he was traveling through Bologna, visited the library of the Monastery of St. Savior, and having inspected the ancient manuscripts in which that library excels, and having scrutinized this one in question, he persuaded the librarian to erase the name of Athanasius and to inscribe on the front of the codex the name of St. Cyril of Alexandria. And indeed, as he asserted had been recently pointed out to him by a friend, there is now a small slip of paper in the same codex, on which is written in a more recent hand the name of St. Cyril, Bishop of Alexandria; yet on the cover of the codex, the name of Athanasius still remains. For what reason, however, that learned man judged this should be done, escapes me. Therefore, whoever the author of that commentary may be, I think I shall be doing a welcome service to the curious reader if I display its beginning in the Illyrian and Latin language here, as I promised a little earlier. ^A Thrice-holy Trinity of the whole world, help and direct my heart to begin with intelligence, and to finish the good work of this book inspired by God, which the Holy Spirit poured out through the mouth of David, and which I am undertaking to recite. Acknowledging my ignorance, I adore You, beseeching and invoking Your help; Lord Jesus Christ, teach my intellect not to delight in the words of lips, but to rejoice in the knowledge of the sayings, and to prepare me to do the works that I learn and speak of, so that, illuminated by good works, I may become a participant of the right hand in Your judgment. And now, Lord, bless, so that from a heart having produced a sigh, my tongue may sing: Blessed is the man who has not walked in the counsel of the ungodly, etc.

THE PSALTER OF DAVID THE KING, SON OF JESSE, IN THE CITY OF JUDAH ACCORDING TO THE LINEAGE, FOR THE FIRST ALLELUIA, THE BEGINNING OF THE FIRST BOOK, WHICH IS AMONG THE JEWS PSALM 1.

ATHANASIUS' COMMENTARY ON THE PSALMS. Psalm of David 1.

had been advised that he possessed, from the Royal and Oxford libraries and also from a manuscript codex of the Reverend Father Sirmond of the Society of Jesus, seven homilies not yet published, which he had translated into Latin; and upon our request, he readily consented that we might append them to the final volume, since we learned of this rather late. To these seven homilies, which that man, distinguished for his learning no less than for his piety, had turned into Latin, he prefixed a letter to the reader, beginning it in this manner: "When I heard that the works of divine Athanasius were being reprinted by the presses, I thought I would be doing a thing both publicly useful and not ungrateful to the good and learned, if I were to search out the other unpublished works of the most holy Father and, on this occasion, bring them to light. Therefore, I gathered, in a work of some haste, from the library of the Most Christian King, and from the papers of the man of clear memory, the Reverend Father Sirmond, and from my own files, seven homilies prefixed with the name of Athanasius; nor should anyone who has even the slightest judgment in these studies, and who has inspected his other writings even cursorily, believe that all of them are Athanasius’s." In the end of the same letter, he speaks thus regarding our commentary of the holy Athanasius on the Psalms, which, as I suppose, he had seen, but had not yet obtained from Andreas Schottus: "As for the rest which still lie hidden in the libraries of Italy and Spain, others will give them forth, especially the perpetual commentary on the Psalms, which I consider to be Athanasius’s masterwork." Thus Holstenius. ^B

X. That great Athanasius also wrote on the Psalms, there is no one who can doubt. For a rich witness to this fact is the blessed Jerome in his book *On Ecclesiastical Writers* (ch. 87), where, having enumerated the works of the most holy Bishop Athanasius, among others he recites the book *On the Titles of the Psalms*. These words of the most blessed doctor were translated into the Greek language by Sophronius: *Περὶ ἐπιγραφῆς Ψαλμῶν*, "On the Inscription of the Psalms." But that this sort of title is not well-suited to the commentary on the Psalms, which the Benedictine Fathers published, where there is not even a word about the titles of the Psalms, they themselves have frankly confessed. Yet, as for the exposition which we are bringing to light inscribed with the name of the great Athanasius, I think there is no one who would deny that it fits perfectly. For at the beginning of each psalm, its title or inscription is accurately and diligently explained; then, the entire psalm is expounded in a way that is consistent and follows from the title’s inscription and its interpretation. ^C

XI. The Nicene Synod also makes mention of the commentaries of St. Athanasius on the Psalms, and that which Jerome calls *On the Titles of the Psalms* and Sophronius *On the Inscription of the Psalms*, the synod designates as the *Book of the Interpretation of the Psalms*, and teaches us that the same Athanasius’s *Letter to Marcellinus* had been prefixed to it. From this it is also discovered that the book *On the Titles of the Psalms* was not the same as the book or *Letter to Marcellinus*, as some have suspected. The words, however, which in the sixth act of the synod were recorded to have been read by Epiphanius the deacon, are of this kind: "But he who has a name from immortality, Athanasius, discourses most clearly to us in the *Letter to Marcellinus* (15), which he prefixed to the book of the interpretation of the Psalms, saying thus: 'Someone taking up the Book of Psalms, immediately, as he admires and worships the prophecies about the Savior as in other Scriptures, he narrates them,' etc." This letter, however, of which mention was made in the Nicene Synod (that I may, given the opportunity, advise the reader and render an account of my action), I shall append to the explication of the Psalms which I am issuing to the public, so that I may exhibit the entire work of the most holy Father, just as it is reported to have been edited by him himself. ^D

XII. Perhaps there will be some one of those who take pleasure, if I may so speak, in gaining fame through great enmities, and in earning the name of a critic of sharp nose, who, with knit brow and grand arched eyebrow, will judge that our little work ought to be disallowed to the most holy archbishop, either because the author of the *Interpretation of the Psalms* which we are providing follows, in a childish manner, as it will perhaps seem to him, the interpretation of Hebrew names in explaining the titles of the Psalms, or because he expounds all the psalms in an allegorical sense. I, however, on the contrary, think it is so far from the case that Athanasius's name should be erased from the front of the commentary for these reasons, that I rather think that two most heavy arguments are provided from them by which the book is vindicated for the great Athanasius, whose name it bears. ^A

XIII. To make this clear, it is necessary to discourse in a few words on who was the first author who brought forth Hebrew names according to their etymologies in alphabetical order, explained in Greek, for public use and for the convenience of students of sacred letters, for the sake of more easily attaining an understanding of the Holy Scriptures. And that, indeed, is not difficult; for Jerome entrusted this to the memory of posterity (16): "Philo," he says, "a man most eloquent among the Jews, is also proven by the testimony of Origen to have edited a book of Hebrew names, and to have coupled their etymologies according to the order of letters." Which, since it is commonly held by the Greeks and has filled the libraries of the world, it was our study to translate into the Latin language. And before Jerome wrote thus, Eusebius of Caesarea had recorded in his *Ecclesiastical History* (17) regarding the same Philo in writing: "But also the interpretations of Hebrew names which occur in the Law and in the Prophets are said to have been composed by him." Philo, however, a Jew by race and religion.

was an Alexandrian. Wherefore, if his book *On Hebrew Names* was so celebrated and frequently in the hands of the learned, that it was commonly possessed by the Greeks, and there was no library in the world, as Jerome testifies, that did not house it, ^A from this we may conjecture how greatly it was esteemed and how much in use it was among his own fellow-citizens, the Alexandrians, especially among the Christians or Jews. And indeed, a not insignificant argument for this matter can be drawn from the fact that such a book did not escape the notice of the very pagan Alexandrian writers, since they borrowed much from it for their own use. For it is probable that what Hesychius, the Alexandrian grammarian, introduced into his Lexicon concerning Hebrew names, he accepted from it by mutual exchange. I have found that John Martianay had already noticed this previously, and he notes these things with a probable conjecture (18): "The fourth species of entries and interpretations of Philo remains, if I am not mistaken, in the Greek Lexicon of Hesychius, the Alexandrian grammarian, who could have borrowed many words, which he himself interprets according to the propriety of the Hebrew language, from no other source than the Greek book of the most learned Jewish Hellenist, that is, from the book of Hebrew names. For whence did such an abundance of names, the reason for which was unknown to all profane Greek writers, flow into Hesychius, except from that first founder of the ^B volume of Hebrew terms, or sacred Lexicon, the use of which was easily available to the Alexandrians?" But if Philo’s book was held in great esteem at Alexandria among men alienated from the Jewish religion and Christian truth, anyone can conjecture from this how much it was esteemed and in how much use it was among Christians for the explanation of the sacred Scriptures.

XIV. But if there were anyone who might doubt this matter, all scruple of doubt could easily be removed from his mind by those things which Jerome reports concerning Origen: namely, that what Philo had done regarding the Hebrew names of the Old Testament, Origen accomplished for the names of the New Testament, with such praise and approval of all learned men that Jerome himself later imitated him by translating into the Latin language what were only circulated in Greek, so that what the Greeks had through the labor and industry of Philo and Origen, the Latins who were studious in the reading of the sacred Scriptures might acquire through the care and work of a most holy Doctor. The words of the blessed Jerome are as follows (19): "And lest, perhaps, the building being finished, the final hand might seem to be missing, I have interpreted the words and names of the New Testament; wishing to imitate Origen in part, whom no one, unless he be unskilled, will deny was a teacher of the Churches after the apostles. For among other remarkable monuments of his genius, he also labored at this, that what Philo, as a Jew, had omitted, this he might fulfill as a Christian." From these things which Jerome wrote, two points are gathered for our purpose: that the interpretation of Hebrew names—a childish matter of no utility, as some suppose—is by no means to be disparaged, since three of the most brilliant minds of all ages have labored upon it, namely Philo, Origen, and Jerome; ^C and that our paraphrase or commentary on the Psalms, in which the interpretation of Hebrew names is accurately and diligently brought forward and the titles of the Psalms are expounded, not only does not conflict with the age, the country, the studies, or the sacred doctrine of the great Athanasius, but accords with them in the highest degree.

XV. Now, however, we must deal with the allegorical interpretation, according to which the Psalms are explained in this continuous commentary. Ancient writers make Philo the Hebrew the first author of the allegorical interpretation of the sacred Scriptures. For Photius writes of him in his *Bibliotheca* (20): "Other various small works of his are also circulated, in which are contained for the most part disputations on morals, and explanations of the Old Testament adapted for the most part to allegory, even in the letter itself. And indeed I believe that all allegorical discourse on the sacred Scripture flowed into the Church from him." Now he wrote this at Alexandria, where he was born, and he was held in high esteem, not only among his own, but also among Christians, for his knowledge of the sacred Scriptures and his learning in secular doctrines; indeed, it has been handed down by some that he even gave his name to the Christian religion. Certainly, Jerome writes of him (21) that there was a report that he, when he had come to Rome on a second legation to Gaius, had spoken with the apostle Peter and had formed friendships with him, and for this reason had adorned with praises Mark, the disciple of Peter, and his followers at Alexandria; and before Jerome, Eusebius of Caesarea had recorded the same thing about Philo, who ornaments that most learned Jew with great praises; whence it is evident in what name and in what honor he was held even in the age of Eusebius among the Christians. "Furthermore," says Eusebius (22), "this man, fluent in speaking, rich in thoughts, and sublime and exalted in his understanding of the divine Scripture, produced a varied and manifold exposition of the sacred volumes." From Philo, therefore, who, Josephus says (23), was *ἀνὴρ τὰ πάντα ἔνδοξος*—a man famous in all things—and who, not only well-versed in the sacred Scriptures but also excellently cultivated in secular disciplines, had published remarkable works for the public, we cannot doubt, I think, that the method of interpreting sacred Scriptures allegorically was derived, in some part and to some extent, into the Alexandrian school of Christians.

^A XVI. That the Alexandrian school followed the allegorical interpretation, the works of Clement and Origen may serve as evidence, both of whom presided over the Alexandrian school. The former of these uses allegories most frequently in explaining the sacred Scriptures, but in his books of the *Stromata* he has embraced the mystical senses of the Scriptures most of all; for he arranged his three excellent works—the *Protrepticus*, the *Paedagogus*, and the books of the *Stromata*—in that order and method (24) so as to refer to the three grades of the pagan mystagogues and ancient philosophers: purification, initiation, and contemplation. The latter, however, was so excessive in his pursuit of allegories that he is reproved by many even on this name. Wherefore, neither the accurate interpretation of Hebrew names nor the allegorical method of interpreting can be the reason why our Commentary on the Psalms should be judged as not being by the great Athanasius; rather, it ought to be an argument for attributing it to that most holy bishop whose name it bears. For both seem, if I may say so, to point with an outstretched finger, indicating that the author of the commentary was an Alexandrian writer, born in Alexandria and educated in the Alexandrian school. Indeed, for a reason not unlike that by which Athanasius pursued the interpretation of the titles in his own commentary, Origen also explained the titles of some psalms; this is confirmed by the fragment of Origen's commentary on the Psalms, which P. Montfaucon published from the Vatican codex along with others and prefixed to his edition of the *Hexapla* (25); and therefore, one cannot doubt the antiquity of the practice and the discipline of interpreting psalms and psalm-titles in the allegorical sense in the Alexandrian school.

^B XVII. Furthermore, long before the age of Pantaenus, Clement, and Origen, who in successive times governed the Alexandrian school, allegorical and mystical expositions of the Scriptures were in use among the Alexandrian Christians. This can be testified by that which has been handed down to the memory of posterity concerning the Therapeutae, by whose name the ancient Fathers (26) and many more recent writers have considered those ancient Christians, the disciples of Mark the Evangelist, to be signified. For Philo (27), reporting the customs and institutions of the Therapeutae, says: "The whole span of the day, indeed, that lies between the rising of the sun and the evening, they spend in the meditation of philosophy. For, reading the sacred volumes, they philosophize in their ancestral manner, explaining allegorically the precepts of wisdom handed down by their ancestors. Indeed, they think that the words themselves are nothing other than images and signs of hidden things, which are to be declared through allegories." They also have among them commentaries of certain of the ancients, who, being authors of that sect, left them very many monuments of that doctrine which is set down in allegories. Using these as models, they imitate this custom and institution. To these words of Philo, Eusebius (28) adds such comments as these: "These things are certainly said by a man who has heard those explaining our sacred writings. But whose are the commentaries of certain of the ancients which he says were in their possession? It is likely that they are the Gospels themselves, the writings of the apostles, and certain expositions of the ancient prophets: of this kind many are contained both in other Epistles of Paul and in that which was written to the Hebrews." But Henri de Valois thinks that the books of the New Testament could not be signified by Philo, since he says "writings of ancient men," such as were not the apostles and evangelists in Philo’s age. I, however, do not think the opinion of Eusebius is to be entirely rejected: for often by the name of "ancients" (παλαιῶν) are understood those who have preceded us by only one age or generation (29). And indeed, if it is permissible to conjecture about a matter distant from our memory and age, I believe that Philo, by the name of "commentaries," wished to indicate among other books the Gospel according to the Egyptians. For that it possessed a certain peculiar kind of speech, full of allegories and abstruse and mystical senses, is rendered credible by the fragments that have been preserved by ancient writers down to our own age. For those things that are quoted from that Gospel in the second epistle of St. Clement, the Roman pontiff, and in the third book of the *Stromata* of the other Clement, of the same name, a presbyter of Alexandria, are like enigmas; from their writings and those of other ancient Fathers, it becomes known to us that those ancient followers of Christ in Egypt used that Gospel, whatever it may have been. But in time, when the four Gospels—and other canonical Scriptures, handed down to us by the divine beneficence for the utility of the faithful people and the edification of the Church, having been inspired by God (θεοπνεύστοις) through the sacred evangelists and holy apostles—had reached the hands of almost all the faithful in the whole world, that allegorical and almost enigmatic Gospel, as mists are dispelled upon the rising and shining of the sun, gradually fell into disuse and was cast out of the hands of the faithful. Yet, after the Gospel according to the Egyptians was eliminated from the Catholic Church, it found favorable recipients in the heretics; because as it contained abstruse and ambiguous senses, they deemed that they could opportunely use it for establishing their own errors and clouding the truth, with many things added and supposed by themselves. Truly the Sabellians and others ^C drew firm support from it.

^A Thus it came about that later this Gospel, corrupted and interpolated by sectarians, and with its words set forth in perverse senses, was mentioned by St. Epiphanius, St. Jerome, Origen, Titus of Bostra, and Theophylact as an apocryphal book and as if it were the putrid merchandise of heretics. But I return to where I turned aside a little while ago.

XVIII. Indeed, not only in Alexandria, but everywhere in the Churches of the East, in the first centuries of the Christian faith, the allegorical interpretation of the Holy Scriptures prevailed. And indeed, just as the excessive and immoderate use of a mode of interpretation of this kind, when it serves no purpose in explaining the hidden meanings of the Scriptures, but the writer abuses it to indulge his own genius, appears deserving of censure: so, on the other hand, it is to be greeted with praise when it persists in the received rules and precepts of the ancient Fathers and keeps itself within its own limits. Thus, there are two shoals in this matter that must be greatly avoided. Into one of these appear to have struck those who, in following mystical senses and allegorical interpretations, have departed from the historical truth of the Holy Scriptures; whereas, upon the other, those seem to have shipwrecked miserably who, clinging stubbornly to a literal interpretation and having abandoned the footprints of the ancient holy Fathers, have wandered into devious and precipitous paths, obscuring the light of their divine wisdom and heavenly doctrine. And thus, with their eyes closed to the evangelical light, crawling through humble and earthly things, and perceiving only human and earthly matters, they could not grasp the majesty of God in Christ the Lord with their minds, and for that reason dared to deny it; and by pursuing the humility of the letter, they fell away from the sublimity of the Divinity. Of this number were the Ebionites, the Paulianists, the Socinians, and others following them.

Therefore, lest we leave the straight path and wander into shallows and quicksands, in a matter so difficult and of such great moment, we must carefully observe the rule that St. Gregory Nazianzen proposed for himself to follow, who says in his forty-second oration: "We," he says, "walking in a certain middle path between those who are of a completely coarser understanding and those who are led by an excessive study of contemplation and anagogy, so that we neither remain utterly idle and sluggish, nor on the other hand be more curious than is fitting, and thus fall away from the proposed argument and wander off (for the one is in a way Jewish and abject, the other is inept and worthy of an interpreter of dreams, and both alike deserve censure), in this manner we shall discourse upon these matters according to the measure of our powers, not too absurdly nor ridiculously." Let another law of interpretation also be held, handed down by the great Augustine and other Fathers, that the propriety of the letter is then only to be abandoned if, from the literal understanding, an absurd sense of Scripture, or one contrary to the doctrine and tradition of the Catholic Church, is elicited. If it is otherwise, let it be acceptable to follow the mystical and allegorical sense approved by the Fathers, so that the propriety of the letter is not repudiated. The words of Augustine in book VIII, chapter I, *On Genesis according to the Letter*, where he speaks of paradise, are such: "Certainly, if those things which are named here corporeally could in no way be understood corporeally while preserving the faith of truth, what else would remain but that we should understand them as spoken figuratively, rather than impiously blaming Holy Scripture? However, if they not only do not hinder, but even more solidly assert the narration of the divine word when understood also corporeally, there will be no one, I think, so faithlessly stubborn, who, when he has seen them explained according to the rule of faith in the proper sense, would prefer to remain in his own opinion, if perhaps it had seemed to him that they could only be understood figuratively." Finally, to these I think there must be added that which the blessed John Chrysostom teaches, the most outstanding of all who ever were or are interpreters of the Scriptures, and which all must have before their eyes who set out to interpret or read the Holy Scriptures: "For human wisdom," he says, "does not have need of divine Scripture so that the things which are written may be understood, but of the revelation of the Spirit, that, perceiving the true sense of those things which are contained in them, we might derive great utility therefrom."

XIX. Furthermore, the mystical or allegorical sense of the Scriptures rests upon the authority of the New Testament. For everywhere in the Gospels and in the canonical Epistles, the mystical senses of Holy Scripture and allegorical explanations occur. Wherefore, the great Gregory, explaining to the Roman people that parable about the man who went out to sow, rightly said: "If we were to tell you that the seed signifies the word, the field the world, the birds the demons, and the thorns riches, perhaps your mind would doubt our words in believing them; whence the same Lord deigned to explain through Himself what He was saying, so that you might know to seek the significations of things even in those matters which He did not deign to explain through Himself. By explaining, therefore, what He said, He made it known that He was speaking figuratively, so as to make you certain when our frailty opened up the figures of His words to you." And indeed, who would ever persuade himself that by the two sons of Abraham, one of whom was born of the bondwoman and the other of the free, the two Testaments were signified, one indeed generating unto servitude on Mount Sinai, the other, however, unto the freedom of the sons of God, with which Christ has gifted us? Who would believe that by the priest Melchizedek the eternal high priest Christ the Lord was adumbrated, by the tabernacle heaven, by the blood of goats and calves the blood of the same Christ the Lord, and by the Holy of Holies the inner entrance of heaven? Who would [ever] in his mind ^{B C D}

have conceived, through Adam—upon whom the Lord cast a sleep, and through Eve, whom God fashioned into a woman from the rib of the sleeper, and of whom it is said: "For this reason a man shall leave his father and mother, and shall cling to his wife, and they shall be two in one flesh"—that Christ was signified, and the Church, which was formed from the side of the Lord Christ as He slept upon the cross, the sleep of voluntary death having been cast upon Him, and was redeemed by His blood, and sanctified by the water of baptism? On account of which He left His eternal Father, descending Himself from heaven, in order to take upon Himself human flesh, and left behind His mother, namely the ungrateful and unbelieving Synagogue, from which He drew His origin as a man, so that He might indeed cling to the Church of the faithful, and being its head, might form that mystical body; if the same blessed Apostle, struck with wonder, had not cried out at those words, saying: "This is a great mystery, but I speak in Christ and in the Church." Who would ever believe these things, and most others which are contained in the divine letters of Paul, unless the blessed Apostle taught them to us? Nor is Origen therefore censured by the martyr Eustathius of Antioch, by the great Basil, John Chrysostom, Epiphanius, Theophilus, Jerome, and others, because he unfolded the spiritual sense of the Scriptures, or because he lacked the skill of intellect by which to investigate those mystical senses which Scripture truly embraces; but because in that matter he indulged his genius too much, and having spurned the literal sense, sought allegories in places almost innumerable, to which they are altogether alien.

XX. And indeed the ancient doctors of the Church, even when they have followed the literal sense of the holy Scriptures rather than the allegorical, nevertheless recognize and approve the spiritual and mystical, and compare the former to the body, and the latter to the soul. Tertullian, dealing with the Lord's Prayer: "Although," he says, "we ask 'Give us this day our daily bread,' let us understand it rather spiritually. For Christ is our bread, because Christ is life, and life is bread, etc. Therefore, by asking for daily bread, we pray for perpetuity in Christ, and for indivisibility from His body. But because this utterance is also admitted carnally, it cannot be done without religion and without spiritual discipline. For He commands bread for the belly, which is necessary only for the faithful; for the nations seek the rest." Where by that expression "spiritually" he signifies the allegorical and mystical sense of the words, but by "carnally" the literal. Nor does the most holy martyr Cyprian, who called Tertullian his master, speak dissimilarly, having followed him, while speaking of the same petition of the Lord's Prayer: "It can," he says, "be understood both spiritually and simply: for both intellects profit for salvation by divine utility. For Christ is the bread of life, and this bread does not belong to all, but is ours, etc. But it can also be understood in such a way that, as we have renounced the world, and its riches, and its pomp by the faith of spiritual grace, we seek for ourselves only food and sustenance." With whom agrees blessed Augustine, who speaks of the paradise which was understood by Origen and his disciples not properly, but figuratively: "As if therefore," he says, "there could not be a physical paradise, because it can also be understood as spiritual? Just as if there were not two women, Hagar and Sarah, and from them two sons of Abraham, one from the slave and the other from the free woman; because the Apostle says that the two covenants were prefigured in them; or as if water did not flow from any rock when Moses struck it, because Christ can also be understood there in a figurative sense, the same Apostle saying: 'But the rock was Christ.' Therefore, no one forbids understanding paradise as the life of the blessed; its four rivers as four virtues, etc. Let these, and whatever other things can be more fittingly said about understanding paradise spiritually, be said, with no one forbidding it: provided, however, that the truth of that history be held as attested by the most faithful narration of things done." To these, however, can be added all the other Fathers, as many as have flourished in the Church of God from the rise of the Christian faith up to the latest ages, closer to our own time. Wherefore, it is so far from being the case that our translation or interpretation of the Psalms, by which the words of the Psalms are explained concerning Christ and the Church, ought to be taken away from Athanasius, whose name is inscribed [upon it], or [held] as inept and childish by sensible men and [experts] in ecclesiastical studies and...

Christian piety, I think that the argument may be rightly taken from this to award it to the most holy Doctor. XXI. ^A Cardinal Thomasius, a man illustrious for both his erudition and the holiness of his morals, calls the allegorical senses of the Psalms "Christian senses" in his preface to the Psalter, which he issued for public utility with the Latin interpretation elaborated by him: "Furthermore," he says, "so that not even some brief guidance to the more secret mysteries might be lacking, and to the senses of the Psalms regarding both Christ and His body, the universal Church, and the particular members of this body—that is, the faithful—and then also regarding the heavenly fatherland (which senses you might rightly call 'Christian senses'), [senses] laid open to us, as if by the tearing of the temple veil, by the death of Christ, who opened the sense to the apostles so that they might understand the Scriptures, and what things were written in the Law of Moses, and the Prophets, and the Psalms concerning Him, etc." Thus, the pious and learned cardinal spoke rightly and wisely according to the doctrine of the ancient Fathers concerning the allegorical and spiritual sense of the Psalms and of Holy Scripture. For Origen, in his book *On Principles* (40), arguing against those who were of the circumcision because they did not believe in our Savior but fell into various errors because they interpreted the Holy Scriptures not according to the spiritual sense but according to the sound of the letter, stumbled in the way of truth by a voluntary fall: "For all these," he says, "there seems to be no other cause for false opinions, no other cause for impiety and foolish sayings about God, than that Scripture is not understood according to the spiritual sense, but accepted according to the letter. Wherefore, ^B to those who have the conviction that the sacred books are not human commentaries, but were written by the inspiration of the Holy Spirit, by the will of God the Father of all through Jesus Christ, and have come down to us, we shall endeavor to indicate the way in which one must persist in reading them, keeping the rule of the heavenly Church of Jesus Christ according to the succession of the apostles. And that there are certain mystical dispensations which the divine Scriptures indicate, even the simpler of the faithful believe." And Charles de Larue (41) fittingly subjoins to these words of Origen: "Nothing is more accurate than these words. That general principle which posits mystical senses in the Old Testament is a part of apostolic doctrine, and is a certain truth, which has reached us through the ministry of pastors."

XXII. Certainly, it cannot be doubted that all things which were either written or enacted in the Old Testament were figures of those things which were to happen or occur in the New, and that they looked toward the person of the Messiah, and His Passion, Resurrection, and the redemption of the human race, the propagation of the evangelical doctrine, the conversion of the Gentiles, and whatever other things pertain to His divine person and dispensation, or *oikonomia*. Wherefore, if in explaining the Scriptures all things are prudently referred to Christ and His Church, it ought to be accused of neither error nor ineptitude, since those things were written for this purpose and with this mind, by the dictation of the Holy Spirit. ^C And indeed, those words of the apostle Paul seem to pertain here, that all things were written for our instruction: "For whatsoever," he says, "things were written, were written for our learning" [Rom. xv, 4]. And the words of St. Luke, by which he relates that Christ the Lord after His resurrection instructed the apostles to understand the Scriptures, are not improbably accepted by some as referring to the spiritual and more sublime understanding of the Scriptures: "Then he opened their sense, that they might understand the Scriptures" [Luke xxiv, 45]. For looking toward these words of the evangelist, St. Leo wrote to Flavian in that excellent epistle against Eutyches: "With the light of understanding bestowed, He opened up the hidden things of the Holy Scriptures." Moreover, Origen interprets those words of John in the same sense: "I have yet many things to say to you, but you cannot bear them now. But when he, the Spirit of truth, is come, he will teach you all truth" [John xvi, 12]. For responding to the reproaches and calumnies of Celsus, the impious philosopher and mocker of our holy religion, he subjoins these things to that passage of the evangelist (42): "Here we inquire what those many things were which Jesus had to say to his disciples, and which they could not then bear. ^D And I say: Perhaps because the apostles were Jews, and nurtured in the Mosaic law accepted according to the letter, these were the things which He had to say to them: What the true law was, of which things the Jewish cult consisted as a shadow and sign of heavenly things; what future goods the rites concerning food and drink, feasts, new moons, and Sabbaths adumbrated." And because that scoundrel affirmed that our Scriptures could not admit of allegory, Origen replies (43): "Perhaps it would seem that something probable was said by him, if the interpretation of Scripture by allegories had been a recent invention. But since even the very parents and writers of the dogmas did this, what other thing is to be thought than that they were so written that their principal meaning is contained in the allegories."

XXIII. But as for what pertains more closely to our matter, namely, the method of interpreting the Psalms concerning Christ the Lord and the Church, a method everywhere received and approved in the first times of the Christian faith, not only the writers of the Eastern Church bear most abundant testimony to us; but also many among the Occidentals, but all of them in…

a way as if they were but one: Hilary, distinguished for his doctrine, his holiness, his deeds, and his writings, a contemporary of Athanasius, and united with him in friendship and by covenant against the enemies of the faith, who in the preface to the commentaries which he composed on the Psalms, writes thus: « It is not to be doubted, indeed, that those things which have been said in the Psalms ought to be understood according to the evangelical preaching; so that from whatever person the Spirit of prophecy may have spoken, the whole of it nevertheless is to be referred to the knowledge of the coming of our Lord Jesus Christ, and of his corporeal incarnation, and Passion, and kingdom, and to the glory and power of our resurrection. » Leaving aside others, because it would be a long task to recount them all, I will add one, Augustine (44), who says : « It is scarcely possible, he says, to find in the Psalms voices other than those of Christ and the Church, or of Christ alone, or of the Church alone. » Thus it ought to be certain to no one, that the Fathers of both the Eastern and Western Church, who flourished in the first centuries of the Christian faith, proposed to themselves above all to expound the spiritual sense of the Holy Scriptures, especially in the books of the Psalms, in which many things can hardly be explained otherwise than as concerning Christ and the Church. In which matter they had as an example both Christ the Lord and the apostles, who also in the Gospel and in the canonical epistles interpreted many places of the Old Testament into a mystical sense, as I have said before.

XXIV. And indeed before the coming of Christ, the Synagogue itself acknowledged both senses, both the spiritual and the literal, of which the Pharisees seem to have studied the former, but the Sadducees the latter, although both corrupted the Scriptures with false interpretations, subjecting their own fables to the divine truth. Indeed, many most learned men, versed in the secret disciplines and writings of the Jews, have judged it impossible that the Jewish Kabala (45) should have lacked some foundation, however foully it may have been corrupted and adulterated. For it is commonly conceded that for ancient fables there usually underlies some truth by way of a foundation: nor is it likely that the reputation and esteem of the Kabalistic doctrine, agitated by the speech of men for so many centuries, should have arisen from nothing. To which a certain author skilled in Jewish matters adds (46), that if any Kabala has been cultivated and preserved by holy men and prophets, and if the Sephiroth in the form they are now customarily depicted were truly the compendium of that Kabala, its subject was nothing other than the doctrine of grace revealed by God to the Church: and another writer learned in Rabbinical matters (47) adds that the Sephiroth, painted in that figure in which they are usually delineated, exhibit the appearance of a human body, whence we are represented to have the Messiah as king, and God as man, whose divine virtues and perfections manifest in his kingdom and person are summarized in those ten Sephiroth, namely, crown, wisdom, intelligence or goodness, magnificence, severity, glory, victory, majesty, foundation, kingdom. And Reuchlin in book II of the Kabala: « The ancient Hebrews, he says, knew those three supreme Sephiroth to be found in the ^A *Ain Soph* in God, coeternal and consubstantial with God, which because of the poverty of words they called three lights, concerning which we have some trace in John, who testifies concerning the eternal Word in verse 9, that he was the true light, etc. » After these words of Reuchlin, Bartoloccius (48) proceeds thus: « Concerning these lights and their real distinction among themselves, and the procession of one from another, and their identification with the divine essence, the most learned bishop of Marsico, Joseph Ciantes, treated conspicuously and clearly in his little book *On the most Holy Trinity against the Jews*. » Having duly understood which (he speaks of those ten Sephiroth), I see nothing in that doctrine contrary to sound doctrine; on the contrary, all things seem consonant with the Catholic Church, and to agree with those things which are taught by theologians. But it is true, however, that modern Kabalists, in order to oppose themselves with every spirit to the mysteries of the Christian religion, infect the whole economy of the Sephiroth with their own vain commentaries and chimerical and empty names, which are elicited from certain places of Holy Scripture according to the art which the Kabalists of the modern Hebrews hand down. But whatever may be the case regarding these Rabbinical figures, which they call Sephiroth or Sephiras, which name signifies a numbering or person, this is certain: that this word Kabala, as Joannes Morinus observed (49), has a triple signification among the Hebrews of a later age: first, it is taken for the traditions which they are accustomed to call the oral law, which is contained in the Talmud (50); secondly, for [the works] of the Rabbis and doctors… [original-script column: see facsimile]

by Moses down to these times. Third, the *Kabalah* is called a certain mystical doctrine, which arose and was brought forth from various combinations of divine names, from the resolution of the letters of the alphabet in various positions, permutations, and cross-references, from the ten *Sephiroth* (or attributes of God) variously compared with one another, and from other such trifles. Thus Morinus. And since the name *Kabalah*, as has been said, properly signifies a law or doctrine handed down by word of mouth from the ancients, it is also accustomed to be distinguished into the ancient and the more recent. The more recent indeed, which had its origin and beginning in the ancient schools of the rabbis, is nothing else, as some think, than the Pythagorean philosophy, insofar as the dogmas of Pythagoras became known to posterity, or the Platonic philosophy concerning God and spiritual things illustrated from Scripture and proposed enigmatically and symbolically; or rather, the theology of the holy Scriptures, obscured by the symbols of the Platonic and Pythagorean enigmas and by the fables and puerile tricks of the rabbis. This is contained in the books of the Kabbalists; and Joannes Carolus Saracenus, Pico della Mirandola, Johann Reuchlin, Paulus Riccius, and the anonymous author of the books *Kabbala denudata* have devoted themselves to illustrating it. To this must be added another species of *Kabalah* proper to the later rabbis—if not equal in time, certainly not much later—of which, besides Morinus whom I have recently praised, Bartolocci mentions in many places of his *Bibliotheca Rabbinica* and detests with these words: “The authors of that infamous art which they call Kabbalistic, and by which profane men, who have wished to be called Kabbalists among the Jews, have attempted with a truly rash and altogether damnable audacity to defile the same sacred page—the whole sacred Scripture by permutations of letters, by numerical values accepted for the elements of the alphabet, by whole words resolved into numbers, and for a use entirely different, and sometimes contrary and diametrically opposed to the sacred Scripture itself—they have dared to defile the same sacred page.” But the other, the more ancient one, is that which existed before the birth of Christ among men instructed in the true knowledge of the Scriptures, and which was concerned with understanding the mystical sense of the Scriptures, a sense far more sublime than that which occurs to one reading according to the literal and natural understanding of the words. And they say that this science belonged to the prophets and holy men of the Old Testament and was handed down by Moses and by God Himself to His servants—a science which not only concerned itself with the allegorical and mystical senses of the holy Scriptures but also embraced the primary dogmas of the Jewish faith: concerning the adorable Trinity in God, the coming of the Messiah, the redemption of the human race, the immortality of souls, and other such things that could with difficulty be understood from the divine Word, which was not yet openly handed down.

XXV. Certainly, Christ the Lord and the apostles used certain passages of the Old Testament to confirm the truth; and although these passages had their own force and authority from their literal sense itself to prove what they intended, nevertheless, far greater weight was added to them by the tradition of the prophets and the ancient saints, from which it was clear that they looked toward the Messiah and that the Redeemer was the subject of them. These, indeed, had the tradition been set aside, would have been of lesser weight and lighter authority among them, and perhaps might now appear as such to some who do not sufficiently turn their minds to the time, the place, and the persons for whom they were uttered. Truly, what has been said concerning the mystical and allegorical sense of the Scriptures and the doctrine handed down, so to speak, by hand among the Fathers of the Old Testament, seems to receive faith and proof from the words of Hilary: “Moses,” he says, “although he had set down the words of the Old Testament in letters, nonetheless had separately intimated certain more secret mysteries from the occult parts of the Law to the seventy elders, who would thereafter remain as teachers.” Of this doctrine the Lord also makes mention in the Gospels, saying: *The Scribes and the Pharisees have sat on the chair of Moses: all things whatsoever they shall say to you, observe and do: but according to their works do ye not.* The doctrine of these men, therefore, remained for the future, which, received from the author of the Law himself, was preserved in this office and number of the elders.

...are held. From the *Gemara*, joined with the *Mishnah*, the *Talmud* (which word signifies doctrine) is constituted. The *Talmud* is twofold: one is the Babylonian, the other the Jerusalem. The author of the Babylonian was Rav Ashi the Babylonian, and because he was overtaken by death and could not finish the work, it was later completed by Marimar and by Mar, son of Rav Ashi, around the year of the Lord 500 or 505. The Jerusalem *Talmud*, however, which is a commentary on some but not all of the books of the *Mishnah*, was written by Rabbi Yochanan in the Jerusalem dialect around the year of the Lord 368, collected from the diverse opinions of the rabbis in the land of Israel for those, especially, who inhabited that region; and for this reason, it is called the Jerusalem [Talmud]. Concerning both *Talmuds*, more can be seen in Bartolocci in his *Bibliotheca Rabbinica*, where he treats these matters with full and manifold erudition.

[Note: The remaining lines of the right-hand column discuss the misuse of Hilary's claim in the context of rabbinic claims regarding the Oral Law and the succession of the teachers of the Great Synagogue.]

^A XXVI. But if we attentively gaze upon the whole matter placed before our eyes, and more diligently consider what is written in the Old Testament and what in the New, and what has been received from our elders and handed down to us, there will be no one, I think, who would easily persuade his mind to believe that Moses, the prophets, and other teachers of the Old Law, preeminent in holiness and knowledge, received from God some specific system or doctrine for allegorically interpreting the Scriptures, which should be called Kabbalah. Rather, it is generally found that it was known to them that hidden and more sublime meanings were stored within the simpler words of the sacred Scriptures, which they searched out and investigated as far as it was in their power. To them, however, these things were revealed, not so much by their own labor and industry as—by the supreme goodness of Almighty God, and in greater or lesser measure according to the condition of the individuals—by the teaching of the Holy Spirit, who breathes where He wills; and some things they received in a certain sense by hand through the tradition of the elders, who in like manner attained to some extent to the celestial mysteries concealed by the veil of words.

Furthermore, to gaze, with the veil removed, upon divine and heavenly mysteries, and with the darkness of figures dispelled, to look into the hidden meanings of the Scriptures, was reserved for that time when the splendor of the Father, the light of the world, arose on earth for the peoples lying in darkness and the shadow of death. To this, indeed, the words of the Apostle in the Epistle to the Corinthians seem to point: *Not that we are sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God, who also hath made us fit ministers of the New Testament, not in the letter, but in the spirit: for the letter killeth, but the spirit quickeneth*; and a little further on: *And not as Moses put a veil upon his face, that the children of Israel might not look on the face of him, which is made void: but their senses were made dull; for, until this present day, the selfsame veil, in the reading of the Old Testament, remaineth not taken away (because in Christ it is made void), but even until this day, when Moses is read, the veil is upon their heart. But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.*

Regarding those words of the Apostle about the veil upon the heart of the Jews when Moses is read, Origen, refuting Celsus (54), comments as follows—Celsus having rashly asserted that the Jews' understanding of the sacred Scriptures is the same as that of the Christians. "We shall say," he writes, "that it is agreed by both sides that the books were written by the Divine Spirit; but we disagree with the Jews regarding the interpretation of those books. For we do not live as the Jews live, and we deny that the mind of the Law is contained in the sense that the letter of the Law presents. On the contrary, we affirm that when Moses is read, a veil is placed upon their heart, for the reason that the mind of the Mosaic Law is hidden from those who have refused to walk the way shown by Jesus Christ. We know, however, that when anyone has turned to the Lord, who is the Spirit, the veil is taken away, and he, with unveiled face, beholds the glory of the Lord, as in a mirror, in those meanings which the letter of the Law concealed, and in his own glory becomes a participant of the divine glory." For that which is called face here through a figure is, to speak plainly, the intellect, in which is the face of the inner man, which, once the true sense of the laws is seen, shines forth entirely with light and glory.

Wherefore, according to the words of the blessed Apostle, the spiritual understanding of the sacred Scriptures, and the perfectly complete knowledge of their more sublime meaning, must truly be attributed only to the Apostles, the holy Fathers, and the Church of the living God, which is the *pillar and ground of the truth*, and to which it flowed down from apostolic tradition. For from those things which occurred concerning Christ the Lord, a great light was brought to the sacred Scripture, and especially to the prophetic oracles. Moreover, Christ, after He ascended into heaven, sent the Holy Spirit whom He had promised to the Apostles, to teach them all truth; therefore, the Apostles, being taught by the Spirit of truth, were able to arrive at the allegorical or spiritual sense of the sacred Scriptures, and to penetrate to where it was not permitted for the Fathers of the Old Testament and the great prophets to penetrate.

^B XXVII. Awakened therefore by the example of the Apostles, and clinging to their footsteps and doctrine, the most ancient Fathers of the Eastern Church strove mainly to open the mystical sense of the Scriptures, as I have said above; this is evidenced by, besides Origen and Clement of Alexandria, the Epistle which is ascribed to Barnabas; the Commentaries on the four Gospels by Theophilus, Bishop of Antioch, or another ancient writer who explains the Gospel by mystical interpretation and also diligently interprets the Hebrew names contained in the New Testament, and piously and skillfully expounds the allegorical sense; and also other works of the same Theophilus and other ancient Church Fathers which have reached us. Why, however, the ancient Fathers of the East were so diligent and assiduous in searching out the mystical or spiritual sense of the Scriptures, everyone, I believe, will judge to have happened for a double cause. The first, because they deemed such an interpretation more suitable.

for nourishing the piety of the faithful and more accommodating to the Christian religion, which seeks worshipers in spirit and in truth; then also because they believed a right understanding of the Scriptures to be absolutely necessary, since certain things occur in the Old Testament which, if a spiritual interpretation is not applied, can be taken in an absurd sense. The second cause, however, is undoubtedly that during that time the heresy of the Gnostics had arisen, who, mocking the teachers and doctors of the Catholics as rude and ignorant, enticed Christians toward themselves under the guise of a certain higher science, and adulterating the Scriptures with new allegorical interpretations, peddled their own fables as a new and recondite doctrine, and just like the Pharisees of old in the law, obtruded their own errors and ravings upon the simpler folk. Truly, the Gnostic heresy drew its origin from the leaven of the Pharisees, against which the Lord Christ warned the apostles to be on their guard. For the pseudo-theology of the Gnostics was nothing other, as others have also observed, than the Pythagorean and even Platonic philosophy, as it was set forth and interpolated by the Hebrew Kabbalists, and changed not a little by many additions, inversions, and amputations. For the Kabala of the Jews, about which I have said more above—just as it was handed down by the rabbis in the primitive centuries of the Church, and is still handed down by some masters of rabbinical traditions—deals chiefly with the origin and reason of things, and the mode of generation or progression and flow of things from the First Being, and the degrees and descent of those same things from the highest to the lowest. The subject matter of Gnostic pseudo-theology was not dissimilar, as one can see in Irenaeus and Epiphanius, and other ancient writers of the Church. It is discovered from the writings of the ancients which have reached us that not so much the Gnostics as the ancient Kabbalists were occupied chiefly with two things. First, that they might explain by their own fabulous inventions in what order and in what series all things exist from God, as from the first cause, which necessarily exists; second, that they might point out the first cause and the origin of evil. That this is clearly known regarding the Gnostics is evident from the books of this same saint Irenaeus, *Against Heresies*, where he reports the errors of the impious Valentinus. Regarding the Kabbalists, however, it is known from those of their books which have reached us, and in the explaining of which not only the Jews themselves but also some learned men among the Christians—deceived by the vain promises of a varied science—have labored, misled by enigmatic senses and impostures. Truly, the first authors of the Gnostic heresy were Jews, and consequently were well-versed in Kabbalistic fables and enigmas. And so it is no wonder if the Gnostics, imbued with the enigmatic doctrine of their masters, interpreted the sacred Scriptures with enigmas and ambiguities of words, in mystical and alien senses, and corrupted the Word of God with their own fabulous inventions. Wherefore those ancient Fathers of the first centuries, in order to restrain the impiety and audacity of the Gnostics in forcing an adulterated and perverse interpretation of the Word of God upon the unlearned and simple, and to meet their pestilential doctrine as it crept covertly, applied all study and diligence to investigating, in particular, the mystical sense of the sacred Scriptures, and strove greatly—as this was the chief duty of their pastoral office—by expounding the Scriptures in an allegorical sense according to the doctrine received by the Church from the apostles and the rules of their predecessors, to oppose the truth of spiritual interpretation to the inventions and fables of the Gnostics. Since these things are so, to conclude in a few words, I think there is no one who does not understand that the explanation of Hebrew names and the allegorical interpretation of the Scriptures are entirely consistent with the country and institute of Athanasius, as well as with his age and doctrine, and are in no way opposed to them.

XXVIII. However, during the same times in which Athanasius flourished, the heresy of the impious Arius having arisen, it became necessary to examine and explain more accurately the literal sense of the Scriptures; because the Arians, by subtly punctuating the context of the Scriptures or by astutely and subtly explaining the force of words, were abusing the authority of the sacred Scriptures for the confirmation of their own impiety. Therefore, with new errors springing up one after another, and with disputation heating up among Christians—as some stood for the truth and others against it, and both sides were highly versed in human disciplines, in the faculty of dialectic, and in the reading of the Scriptures, and were accurately weighing and demanding the proper sense of the Scriptures according to the laws of grammar—this was the reason why later, compelled by the necessity of disputation, the literal exposition of the Scriptures came to be accepted in the East, in which S. John Chrysostom excelled among the Catholic doctors. For, as it has been handed down to memory, and as the writings of the Fathers which have been transmitted to us show, the school of Antioch flourished most of all in the literal interpretation of the sacred Scriptures. Indeed, Eusebius of Emesa, who had as masters Patrophilus of Scythopolis and Eusebius of Caesarea, lived for a long time at Antioch, and there also, as I believe, he taught, living on familiar terms with Euphronius and Flacillus, the bishops of the same city. By the example and instruction of Eusebius, the history—that is, the literal sense (for thus the words of Jerome, which I shall produce later, seem to be understood)—was studiously pursued by Diodorus of Tarsus, the master of S. John Chrysostom, Theodore of Mopsuestia, Maximus of Seleucia, and Nestorius, whom, however, rather

^A than the one from whom he also drank the poison of his own errors, I would believe to have heard both. John Chrysostom indeed is called by the blessed Jerome (61) "a follower of Eusebius of Emesa and Diodorus." But Theodoret, bishop of Cyrrhus, unfortunately had Theodore of Mopsuestia as his master; he who also heard S. John Chrysostom and imitated his eloquence; yet he seems to memorialize both in the preface of his own commentaries on the Epistles of Paul, where he says: "But perhaps they will accuse me of arrogance and rashness, because after this man and that, who are the luminaries of the whole world, I dare to attempt an apostolic interpretation." [Greek: ᾿Αλλ᾿ αὐθαδείας με τυχόν, καὶ θρασύτητος γράψονται, μετὰ τὸν δεῖνα τοὺς τῆς οἰκουμένης φωστῆρας, τῆς ἀποστολικῆς ἑρμηνείας κατατολμῶντα.] And he unfortunately defended even with writings against S. Cyril the errors of Theodore, bishop of Mopsuestia—his own master—in the booklets which he composed, and he adorned them with immoderate praises in his Ecclesiastical History (62). Concerning Diodorus of Tarsus, ^B however, Jerome has handed down these things to memory (63): "His commentaries on the Apostle are extant, and many other things pertaining more to the character of Eusebius of Emesa, whose sense he followed, but whose eloquence he could not imitate because of his ignorance of secular literature." Socrates (64) and Sozomen (65) agree with Jerome, of whom the former says: "Diodorus, once promoted to the episcopate of Tarsus, wrote many books, inquiring only into the simple and obvious sense of the Scriptures, but fleeing from their allegorical interpretation." [Greek: Διόδωρος δὲ ἐπίσκοπος Ταρσοῦ γενόμενος πολλὰ βιβλία συνέγραψε, ψιλῷ τῷ γράμματι τῶν θείων προσέχων Γραφῶν, τὰς θεωρίας αὐτῶν ἐκτρεπόμενος.] The latter, however, handed down not dissimilar things, writing: "I have heard that Diodorus, who was also bishop of the Church of Tarsus, left behind many books written for posterity, and explained the sacred volumes according to the letter, having repudiated allegories." [Greek: Διόδωρον τὸν ἡγησάμενον τῆς ἐν Ταρσῷ ἐκκλησίας· ὃ ἐπυθόμην ἰδίων συγγραμμάτων πολλὰς καταλιπεῖν βίβλους· περὶ δὲ τὸ ῥητὸν τῶν ἱερῶν λόγων τὰς ἐξηγήσεις ποιήσασθαι, τὰς θεωρίας ἀποφεύγοντα.] Moreover, Suidas (66) reports that this same Diodorus, among many others, composed a book to which he gave this title: [Greek: Τίς διαφορὰ θεωρίας καὶ ἀλληγορίας;] "What difference is there between ^C *theoria* and allegory?" Ludolph Kuster, who prepared the very accurate edition of Suidas, is stuck, and does not easily extricate himself in assigning the distinction between *theoria* and allegory. For in the notes with which he illustrated the work of Suidas, he writes such things as these regarding those words of Suidas: "*Theoria*, then; what *theoria* signifies is clear from this. Allegory differs from it because the latter subsists in inferior things, and is not occupied with as sublime an argument as *theoria*: which is the reason why Diodorus, as Suidas here testifies, wrote about the difference between *theoria* and allegory." But I believe there is an error in the text, and that instead of *theorias* or *allegorias*, one should read *historias*, so that the title of the book was: "What is the difference between *theoria* and *historia*, or what is the difference between *historia* and allegory?" "On the difference between allegorical and literal sense." For among Greek ecclesiastical writers, that the spiritual and allegorical sense was accustomed to be signified by the name of *theoria* becomes manifest both from the words brought forward from Socrates and Sozomen and many other writers, and from many places in this same commentary of S. Athanasius. Conversely, that Greek writers called the literal and historical sense by the name of *historia* is a matter better known than to need any proof, since many passages of ancient authors are ready at hand for everyone to prove it (67). But I return to Jerome, and I shall ^D bring forward his words concerning Eusebius of Emesa. The most holy doctor, therefore, in the *Catalogue of Illustrious Men* (68) wrote these things down about the same Eusebius, whom Diodorus proposed to himself to be followed and imitated: "Eusebius of Emesa, a bishop of elegant and rhetorical genius, composed innumerable books, which pertain to the applause of the people, and, having followed history more, he is read most studiously by those who wish to declaim." But no more on this matter, since it might seem to anyone to pertain little to the matter proposed. And truly, all these things have been argued by me thus far with the intention of showing that the mode and method of explaining the sacred Scriptures into an allegorical sense was not only equal to Athanasius, but also older than his age. Furthermore, to make manifest by what authors and at what time both methods of explaining the sacred books—the allegorical, or mystical, and the historical, or literal—began and flourished. For it was of great importance that we should justly and deservedly claim our Commentary for the holy Athanasius, whose name it bears.

XXIX. Indeed, among the other volumes of the sacred Scriptures, it was shown by us above, by the testimony of the ancient Fathers who applied their efforts to opening it, and by the words of Hilary and Augustine brought forward, that the allegorical sense is most suitable to the Book of Psalms, and it could easily be demonstrated more broadly if there were need; but it is empty and superfluous to use unneeded witnesses in a matter that is in no way doubtful. The key, however...

to understanding the mystical senses of the sacred songs, and the gate to penetrating the inner shrines of the Davidic psalms, is the title of each psalm, as testified by an ancient writer whose commentaries on the Psalms were published under the name of Jerome: "What is the title," he asks, "but a key? As I might say, one does not enter a house except by a key; so also the understanding of each psalm is grasped through the key, that is, through the title, in whose person it is sung, whether in the person of Christ, or in the person of the Church, or in the person of the Prophet." ^A And St. Augustine calls the title of a psalm the herald of the whole psalm in his exposition of Psalm CXXXIV, and the same Augustine says of the title of Psalm LI, which he explains in an allegorical sense concerning Christ: "For from it," he says, "depends every verse that is sung. If, therefore, anyone acknowledges what is fixed on the front of the house, he will enter securely, and when he has entered, he will not wander; for it is noted on the very doorpost how one should not wander within." And again, in his commentary on Psalm LXIV, the content of which the most holy Doctor interprets in an allegorical sense: "The voice of holy prophecy," he says, "is to be recognized from the title of the psalm itself." ^B That the titles were inscribed rather for the understanding and apprehension of the allegorical and spiritual sense of the psalms than for the literal and historical, and therefore that they look most especially to it and pertain to it, is shown by the testimony of what the same Augustine writes in the places I have just cited, and also in his exposition of Psalm LIX, where he warns with what mind and counsel, at the dictation of the Holy Spirit, the titles were inscribed upon the psalms: "Nevertheless, just as the prophetic spirit is accustomed in the titles of the psalms to depart somewhat from the expression of historical events, and to say something that is not found in history, and from this to admonish rather that such titles were not inscribed for the sake of knowing historical events, but for the sake of prefiguring things to come," etc. St. Hilary, who preceded Augustine in this same opinion about the titles of the psalms, says regarding Psalm LXIII: [c] "The heading of the psalm does not contain history; it is simple and produced by a prophetic spirit... for those very psalms, which are believed to contain historical events according to the inscriptions of their titles, differ in most cases from the nature of their title and of the events and persons, and rather denote the effects of spiritual operations through the editions of names and events." To these, moreover, Cassiodorus must be added, who, following the opinion of the great Augustine in his Preface to the Psalms in his own manner, has this to say: "It is certain that certain superscriptions of the psalms should be viewed spiritually through a similar allusion: for if you consider the letter, it is strange, since you do not find in the psalms those things which are contained in the titles; but if they are drawn to a tropological understanding, they seem highly appropriate." ^D Wherefore our paraphrase, in which the title of each of the psalms is explained in an allegorical sense, and then the whole psalm is explained with wondrous brevity in that same allegorical or mystical sense concerning Christ, and the Church, and her members, must be deemed worthy not only of the most holy bishop Athanasius, whose name it bears, but it also seems to be regarded by all as having great value and esteem, since it is most fitting and consistent with the mind and opinion of the ancient Fathers of the Church in correctly explaining and understanding the psalms.

XXX. Furthermore, among other arguments that can be brought forward to confirm the antiquity of our translation or interpretation, that which is of no small weight is the fact that the interpretation corresponds to the versicles into which the psalms were anciently wont to be written, divided member by member by cola and commata, and not by longer verses, as they are found in more recent codices and in the printed books which the Church and everyone commonly uses today. Indeed, Hesychius of Jerusalem, who, as some think, lived in the sixth century, teaches us about this division of the books of Holy Scripture by versicles, or *stichoi*, that it was discovered and instituted by the holy Fathers for the sake of greater clarity, so that the reader might more easily attain the understanding of the discourse through a period divided by its members. Nay, even before the advent of Christ the Lord, it is found to have been a received practice among the Hebrews that the Psalms and other books of Holy Scripture should be written divided into versicles; and perhaps this custom came to the Christians from there. Origen followed the ancient distinction of verses in his Hexapla, and Jerome, who imitated him, arranged the Psalter and other books of Holy Scripture by shorter verses, providing, as he himself says, for the utility of the readers; for when written by cola and commata, they bestow a clearer sense upon the readers. The more ancient Greek codices, written a thousand and more years ago, retain the distinction of verses; and not only Greek, but also older Latin exemplars have such a description by cola and commata. And indeed, the ven. mem. Cardinal Thomasius, who also observes from St. Augustine in his second Enarration on Psalm XXI that the same distinction of verses was used in the Church while the cantor was chanting the psalm part by part from the ambon, and what he pronounced was rendered by the people of God, brought to light the Psalter from the ancient Vatican codex divided into shorter versicles for public utility and the increase of the piety of the faithful. The words of Augustine are such: "Do you think that they set their ears there, when..."

the reader says: 'They shall be remembered, and shall turn unto the Lord all the ends of the earth'? Indeed, by chance it is one verse: you were thinking of something else, you were chatting with your brother, when he said that: 'Attend,' for he repeats, and strikes the deaf: 'And they shall worship in his presence all the families of the nations.' He is still deaf, he does not hear; let it be struck again: 'For unto the Lord is the kingdom, and he shall have dominion over the nations.' Hold these three verses, brothers, etc." To which the most illustrious cardinal adds these things: "From this passage it appears that in the singing of the responsorial psalm, more customary long ago both in the East and in the West, in which the reader would pre-chant the verses and the people would repeat those same ones in response, that ancient distinction of verses, which were shorter, had been used; not the other, of a later age, of verses somewhat longer... For besides the fact that the reason for such an institution demanded it, namely that the unlettered people might sing the psalms, which they would neither read from a book nor hold in their memory; whence it was necessary that few words be presented to them to be repeated, so that member by member and piece by piece they might run through the whole psalm." ^A But on such a division into [stichoi], the same Cardinal Thomasius, and Henri Valesius and Father Martiane, and others, whom those who desire to know more about this matter may consult, discourse learnedly at length. For what pertains to the matter of which we are treating, it is this, that besides the most ancient Vatican codex, which the praised Cardinal Thomasius used, the Alexandrine codex also has the Psalter distinguished by versicles in the same manner. Now the Alexandrine codex was written, as it is said ^B, by the hand of Thecla, a noble Egyptian woman, shortly after the Council of Nicaea, specifically in the age of Athanasius, which, from Alexandria—whence it is called "Alexandrine"—Cyrillus Lucaris carried with him to Constantinople, first in the former, and later in the latter city, as patriarch of the schismatic Greeks, from whom it was afterward sent as a gift to Charles I, King of the English. Wherefore, since our translation corresponds exceedingly well to the distinction of verses in the Alexandrine codex, it also demonstrates in this respect, in a certain way, both its age and that the author is Athanasius, whose name it bears. It was, however, not of small labor, when I had noticed this, to arrange the translation ^C of the most holy bishop so that the interpretation of the same Athanasius might correspond, placed under the individual versicles of the psalms. For it was written confusedly, often with the words of the Psalms mixed with the words of his own exposition, and so arranged that it would rather accord with the more recent distinction of longer verses, which is now in use among all the Churches. Moreover, there were many gaps, as I have warned from the beginning, flaws and errors; but I have not dared to change anything of the text itself; rather, I have inscribed my own conjectures, notes, and emendations in the margin, with an asterisk or a little letter placed there.

XXXI. But that I may pursue the matter proposed to me, let no one assume that this interpretation, or Greek commentary on the Psalms, which we are bringing to light, is of more recent usage or time because it is read therein that the inscriptions or titles of the psalms were written in a red color or vermilion. Since the custom of using purple color made from red lead or vermilion in writing the titles of books, or chapters, or readings, had been received long before the age of Athanasius both among the Latins and among the Greeks, both the most ancient codices prove, and two most learned men of the same Benedictine congregation, Mabillon and Montfaucon, show by many examples. And indeed, Joannes Ernestus Grabe testifies that the titles of the psalms in the Alexandrine codex itself were inscribed in a red color, in these words: "There follows the Psalter itself, in which the inscription of each psalm, or where none is given, as of the first psalm, the first line is written in red lead, as well as the word [diapsalma], whenever it occurs; a thing which must also be said concerning the titles of the odes and prayers conjoined to the psalms." Now as for the encaustic, which was a kind of ink of a purple color made from the blood of cooked murex or crushed shellfish, so that it was forbidden for anyone except the emperor to use it, and to have or seek it was provided for by law by Emperor Leo in the constitution inscribed to Hilarian, master of the offices and patrician. There exist even still in the archive of the Castle of Saint Angelo professions of faith of the Greek emperors, written in Greek only, or in Greek and Latin on parchment, and subscribed by their hand in encaustic, which they sent to the Roman See as to the head of the whole catholic Church. But I return from whence I digressed.

XXXII. I would not want anyone to be moved ^D to rashly reject our metaphrase, or translation, of the great Athanasius, because therein are not read those things which Saint Germanus, Patriarch of Jerusalem, cites from Saint Athanasius in his letter to Thomas in this manner: "Blessed Athanasius, interpreting that saying of the psalm: 'Thou who sittest upon the cherubim, appear,' handed down such an understanding of them. And certainly the principal [archetypa] of those cherubim are unknown in every way to the nature of men: for they exist as spirit and fire, and are strange to all corporeal formation and nature." If, however, these words of Germanus are considered, it is evident that he by no means affirms that what he cites from Saint Athanasius, he himself [found] in his commentary on

^A the Psalms as having been written. Thus it may be the case that he explained those Davidic words: *You who sit upon the cherubim* 14 in another work that the Blessed Archbishop had written, and that it has not reached our age at all; for it is manifest both from ancient writers and from ancient Greek codices—and most especially from the most ancient catena of the Greek Fathers, almost all of which I transcribed with my own hand from another more ancient codex written eight hundred years ago—that Saint Athanasius wrote more than what has been printed, where fragments are brought forward from other works of the most holy bishop, besides those which are mentioned by Father Montfaucon, William Cave, Lambecius, Fabricius, Oudin, and others. Pope Adrian, also, is the first to bring forward in this name, in his letter to Charlemagne, authority from the commentary of Saint Athanasius on the Psalms, in these words: ^B "Item, of Saint Athanasius, concerning the interpretation of the Psalms, among other things: 'For the City of God, which is Jerusalem above 18: but the image of them is earthly.' But what he says is of this kind: 'Since,' he says, 'they are earthly, they are clothed with the image, and not heavenly; on account of this they will be brought to nothing. For they will hear at that time: *I know you not* 16: as not being clothed with the same image of the Lord.'" To Adrian is added the *Chronicon Alexandrinum*, whose words, as well as those of Adrian, are not read in our translation, but are found in the commentary on the Psalms which was edited among other works by Father Montfaucon and his associates. But it is not difficult to respond that, besides the translation or ^C metaphrasis which we are editing, Saint Athanasius also composed that commentary, if it pleases some persons; or, certainly, that Adrian the Pope, deceived by the inscription as it seemed to P. Montfaucon and his other associates, believed that it was the work of Athanasius, since it carried his name in the inscription. And I am the more led to believe this, because in that same letter there are other things which no one would dare to assert or guarantee are by those saints to whose names they are ascribed. But as for what is contained in the *Chronicon Alexandrinum*, that I might also say something about that, it does not exist entire in the commentary of the Benedictine Fathers, and furthermore that *Chronicon* contains many apocryphal and supposititious things. Finally, it must be observed that what are referred to as if from Saint Athanasius by Saint Germanus and by Adrian are of such a kind that they appear ^D little suited to a translation or metaphrasis, but rather they fit more conveniently with a commentary and a more expansive exposition of the Psalms, and consequently no valid argument can be taken from them for raising a question about the author of our translation, if those things which are not at all congruent for a translation are not found in it; nay rather, they appear alien to such brief and compendious expositions, and therefore they are either not by Athanasius, but ascribed to him by error, or they are to be sought in commentaries written in a more flowing style, which have perhaps perished through the injury of time, as many others have. And indeed, in my opinion, these things can rightly be said about all the other things that are read under the name of Athanasius in the catenae of the Fathers edited by Balthazar Corderius and others. Furthermore, for the defense of our commentary or interpretation, it certainly ^A must not be passed over in silence that those things which are cited by Saint Germanus as if from the writings of Athanasius, are very much in agreement with what is read in our metaphrasis on Psalm 103, where, to those words 17: *Who makes his angels spirits, and his ministers a flaming fire*, this interpretation is subjoined: "It is indeed manifest that his saints (namely, the angels) are spirits, and the virtues ministering to him are fire." Things of light moment, also, and of almost no weight are those which are brought forward by the same Benedictine Fathers as if from Theodoret in the "Monitum" which is prefixed to the commentary inscribed with the name of Athanasius. First, because they are not Theodoret's, as they themselves intimate, but belong to some amanuensis of unknown name and uncertain age, and consequently are of no authority: secondly, because all those things which have been said about the others can also be said about the fragment or testimony of this writer: finally, to ^B answer generally and briefly, and to show in few words how weak is the argument which is derived thence by the most illustrious Benedictine Fathers, that the commentary in question should be ascribed to Saint Athanasius from the fact that one or another passage of ancient writers who praised the writings of Athanasius is found in it; I will use the example of the commentaries on the Psalms which have the name of Jerome inscribed upon them, in which, although the things which Saint Augustine and Saint Gregory VII and Jerome himself allege from his commentaries on the Psalter are found; yet, now, almost all learned men agree by unanimous consent that those are not to be ascribed to the Blessed Jerome, but to another writer who wrote some time after the age of the holy doctor.

XXXIII. But perhaps there will be some other person who, in order to deny our metaphrasis to the great Athanasius, will think that no light conjecture and argument is supplied to him, ^C because the author of the same translation calls the blessed Virgin Theotokos, that is, Deipara (Mother of God), seeing that Joannes Meursius in his *Glossary* affirms that "this name was bestowed upon the Mother of our Lord and Savior Jesus Christ by the fifth Council of Constantinople in the time of Justinian." But indeed, if anyone were to persuade himself of this, he would stray far from the truth. For it is indubitable that the ancient Fathers used that term long before the age of Athanasius. Wherefore Socrates (76)

[Note: This refers back to the previous page's mention of Socrates] convicts Nestorius of ignorance, who rejected this word Theotokos as if it were a novelty, since he affirms that Origen and Eusebius of Caesarea had used the same. Indeed, the same word is read in the letter of Dionysius of Alexandria, which he wrote against Paul of Samosata, and in the letter which Alexander, bishop of Alexandria and Athanasius’s predecessor in the Alexandrian see, sent to his namesake, the bishop of Constantinople, and to other bishops against Arius and his errors; which letter, as I think, was written by Athanasius himself, whom Alexander used as a defender and, if I may say so, as an advocate and patron of the catholic dogma at the Council of Nicaea; for since he held the office of archdeacon in the Alexandrian Church, it is likely that the task of writing the letters was also assigned to him, who, according to Rufinus (77), was present at Bishop Alexander’s councils. Indeed, anyone who considers that letter attentively and compares it with other works of Athanasius will be easily persuaded that Athanasius is its author. But ultimately, no doubt can remain in anyone’s mind on this matter if they examine the published works of the holy bishop; for in many places the most blessed Athanasius calls the Virgin Mary Theotokos; thus in his third and fourth oration against the Arians, in his book On the Incarnation, and in his book against Apollinarius.

XXXIV. If anyone wishes to give me trouble, persuading himself that the commentary, or interpretation, of which we are treating, was written in a later age from those things that are noted in the argument of the sixth psalm, and elsewhere in this manner: "The titulus set before it contains: Unto the end, in hymns, for the octave, a Psalm of David. This signifies: At the consummation of the ages the holy ones shall pray that they may be delivered from judgment, and become worthy of the retribution of eternal reward: for in the sixth age the world is consummated: but in the seventh the Lord judges the globe of the earth: but in the eighth these depart into eternal life, and these into eternal punishment. Therefore the psalm was called: Unto the end, in hymns, for the octave, because the holy ones are delivered in the octave;" let him receive this answer from me, that it is so far from being the case that anything can be gathered from this against what I have argued concerning the author of the commentary, that rather its antiquity is supported. For the ancient Fathers did not speak in any other way of the Sabbath, and of the Octave, and of the psalms which are inscribed For the octave. Thus indeed St. Barnabas in his Catholic Epistle, § 15, where he speaks of the Sabbath and its sanctification; and in the notes to the words of that same Epistle, Cotelerius brings forward from a manuscript codex a Greek fragment of St. Irenaeus, whose words, since they are very similar to those which are read in our commentary, it will not be foreign to our purpose to bring forward here translated into Latin. In it, indeed, with the words of Scripture cited from the second chapter of Genesis, these things are added: "But this is both a narrative of things done before and a prophecy of things to come. For a day of the Lord is as a thousand years. Therefore in six days things that were made were completed. It is manifest therefore that the consummation of them is the six thousandth year. And on the seventh day He judges the world: and on the eighth, which is the future age, He delivers some indeed into eternal punishment, others into life. For this reason the psalms For the octave were so called." The same things are read in the ancient Latin interpretation of the fifth book against heresies of the same Irenaeus (78). Origen speaks to the same effect in his book against Celsus (79); Hippolytus in Photius (80); the author of the Questions and answers among the works of Justin Martyr (81), and Lactantius in the seventh book of the Institutions (82); to which must be added from the Latins St. Jerome in his letter to Cyprian; St. Augustine in The City of God (83), and in his exposition of the sixth psalm; Cassiodorus in his book of Variae (84); and from the Greeks St. Gregory Nazianzen in his oration on the holy Pentecost, which is the forty-fourth among those published; Eusebius of Caesarea in his commentary on the sixth psalm; the author of the exposition on the Psalms attributed by the Benedictine Fathers to St. Athanasius in the argument of the sixth psalm; St. John Damascene in his homily On the Transfiguration of the Lord, and On the Orthodox Faith (85); and other writers both Greek and Latin. But omitting their words, so that I may not be longer than I ought, I shall only bring forward in this place what St. James, bishop of Nisibis, writes on the same subject, who was indeed older in age than Athanasius, but was with him at the Council of Nicaea while he was still a deacon of the Alexandrian Church. His works, indeed worthy of being brought to light, have not yet been printed, and are lamented by many most distinguished writers as lost; but they exist, perhaps, in the Armenian language with me and elsewhere. Moreover, concerning the works of St. James, to mention this incidentally, Gennadius reminds us of the ancient writers, who thinks that for this reason the blessed Jerome did not make mention of them in his Catalogue of ecclesiastical writers, because they had not yet been translated from the Syriac tongue into another language. The words of Gennadius are as follows: "The blessed Jerome in his book of Chronicles, naming this man as a person of great virtues; why he did not place him in the Catalogue of writers will be easily excused: if we consider those three or four Syrians, whom

he has posited, he testifies that he read them translated into Greek; from which it is clear that at that time he was ignorant of the Syrian language or letters. And for that reason, this man, who has not yet been turned into another language, did not know the writer. Thus Gennadius. But in truth, at the time when Jerome composed his book *De viris illustribus*, he was already very well acquainted with the Syriac language. For he completed that book, as he himself testifies, in the fourteenth year of the reign of Theodosius ^A (36), that is, in the year of our Lord 392, in his retreat at Bethlehem, when he was already advanced in age, being in his sixtieth year approximately. Therefore, at that time he had either learned the language of the Syrians, or never learned it—which is certainly false. To this it is added that, many years before he completed the work *De viris illustribus*, when he had attained knowledge of the Hebrew language, he also diligently applied himself to learning the language of the Chaldeans. Now, the Chaldean and Syriac languages, like different dialects of the same language, are so closely related to one another that, if you except the diversity of the characters—that is, the form and shape of the letters which the Chaldeans and Syrians use in writing—and certain differences in the endings of words, and a few other things of small importance, they are almost the same, so that one who knows one of these easily understands both. Moreover, ^B even positing that Jerome was ignorant of the Syriac language, that minimum could not have been an impediment to his committing to writing something concerning the works of St. James of Nisibis, just as he made mention of St. Ephrem and his books written in Syriac in the praised *Catalogue of Illustrious Men* in this way: "He composed many things," he says, "in the Syrian language." For it is not likely that he, while living among the Syrians, could have been ignorant of the works of St. James of Nisibis, if they had been written in the language of the Syrians, and on that account were commonly known to all because of the author’s fame. But in truth, not only in Jerome’s age, but also afterward, there is no mention in time among the Syrians and the writers of Syrian affairs of any works of St. James of Nisibis, since they were written by him not in the Syrian language, but in the Armenian language, which St. Gregory the Illuminator—at whose request he composed them—used. Therefore, ^C either a mistake crept into the text of Gennadius, and in place of "Syrian language" one should read "Armenian," or rather, as I think and as it seems more probable, Gennadius suffered a slip of memory in writing that the works of St. James were written in the Syrian language and not the Armenian, or perhaps he was making a conjecture from the homeland of James, which was a city of the Syrians; as to in what language the works were written—of which, as is likely, he had in the monastery of Marseille only the Latin version, or some excerpts, or at least a catalogue or index. The passage of St. James of Nisibis, which pertains to the matter currently being discussed, in the second discourse *On Love*, where he speaks of the final destruction and captivity of Jerusalem, is as follows: "Let not those things which I have written seem difficult to you, dearest one, that God dismissed Jerusalem in half of its day, because David writes thus in the eighty-ninth Psalm: 'A thousand years before the eyes of the Lord are as yesterday, which has passed'; ^D which sentiment our wise teachers, explaining it, say that this world has been placed by God in the likeness of seven days, and in the consummation of six thousand years this world will be dissolved, and there will be the Sabbath of God in the likeness of the days of the Sabbath, which is after six days." Indeed, such a conviction concerning the duration of the world and the Sabbatism is more ancient than the Fathers cited by me above, and I would believe that it took its origin from the ancient tradition of the Hebrews. For from those things which are commanded in the twenty-fifth chapter of Leviticus concerning the keeping of the Sabbath, the ancient rabbis conclude that the world will endure only for six thousand years, and that the seventh millennium will be the Sabbath of the Lord. They count a thousand years for one day, because it was said in the Psalm: "A thousand years before your eyes are as yesterday, which has passed." And indeed, in the Sanhedrin it is written thus: "The world will last for six thousand years, and in the one millennium it will be desolate. For two thousand years its devastation will last (that is, the uncultivated state of human life), and for two thousand years the Law, and for two thousand years the days of the Messiah." From which two things are inferred, to mention this in passing, against the Hebrews themselves: namely, that the Messiah long ago came, and the Mosaic Law was not to endure except until the advent of the Messiah himself. But having left aside rabbinic traditions, let us return to Athanasius.

XXXV. In addition to what I have brought forward thus far, the *Exposition of the Psalms* of the Archbishop of Alexandria, which we are now publishing to the public for the first time, also command [our attention for factors] of no small importance. And first, the antiquity of the writer of the commentary and his native soil—or that his domicile was Alexandria, or certainly not far from that city—is clearly indicated, as it seems to me, by what is read in the exposition to the hundred and twenty-fifth Psalm: for there he speaks of Rhinocurura, or Rhinocolura (87), as a city that was nearer to the place from where he himself was writing. Now Rhinocolura was a city situated on the borders of Egypt, named by this name, as Strabo says: from those who, having had their noses cut off, were sent there—for certain of the Ethiopians, invading Egypt, punished them not with death, but with mutilation of the nose.

He placed them there, so that because of the deformity of their faces they would not dare to return home. ^A Moreover, the Saracens (whom this passage of the commentary proves to have been Scenite Arabs), still living in tabernacles or tents, or under skins, not yet having taken possession of cities, but like robbers accustomed to raiding the nearby places and cities of Egypt and carrying off plunder from there, are not unlike those of whom the poet sang: . . . it is always a pleasure to bring in Fresh plunder and live by robbery (88): The author of the commentary presents them to us as being just as Ammianus Marcellinus depicts them in his own time (89), who says: "Yet the Saracens, to be neither desired as friends nor as enemies, roaming hither and thither, ravaged in a short moment of time whatever they could find; like rapacious kites, which, if from a height they catch sight of prey, swoop down with swift flight, or if they have not obtained it, do not linger." But if anyone hearing the name of the Saracens should not be led into the suspicion of thinking that this commentary was written in a later time, when the name of the Saracens was widely propagated along with their empire, which indeed happened ^B under the reign of the emperor Heraclius and after his death in the course of the seventh century—for the mention of the Saracens occurs also in Ammianus Marcellinus, whom I praised above, and in Aelius Spartianus in *Pescennius Niger*, and in Flavius Vopiscus in *Aurelian*, and in Procopius in *The Persian War* (90); Julian also mentions the Saracens in his letter to St. Basil, St. Augustine in his twentieth question *on Numbers*, Socrates (91) and Sozomen (92) in their *Ecclesiastical Histories*, and other writers, so that no doubt can arise from this.

XXXVI. Furthermore, to attribute this, our commentary, to the great Athanasius, let those things be added which are written in the exposition of Psalm 133, where the author, addressing his own kin and countrymen, says: "You are not unaware, beloved, that when the night is at its deepest, the day is fifteen hours long." Do these things not, as if with a pointing finger, openly demonstrate that the writer of the exposition is either a citizen or an inhabitant of Alexandria? For the latitude of Alexandria in Egypt ^C is 31 degrees, 31 first minutes (93), and 20 seconds; in this latitude the longest day, calculated by hours from the rising of the sun to its setting, is 14 hours and 4 minutes, to which, if one hour be added for the twilights, the longest day of 15 hours is obtained, which the author of the exposition describes and points out to us.

XXXVII. Moreover, many other things occur by which, as if by signs and traces, Athanasius is discovered to be the author of the work. Indeed, when the opportunity offers itself to prove the divinity of Christ and to show that the Word existed from eternity and is consubstantial with the Father, he does not fail to establish this and to assert it constantly in clear terms; whence it is not obscurely implied that these things were written at a time when controversies of this sort were being agitated. Furthermore, that the author had continuous struggles and daily contests with heretics, such as Athanasius had with the Arians, is openly taught to us by what is read in the exposition of Psalm 117, and elsewhere more frequently. ^D But what of those things which exist in the commentary on Psalm 21, where, to those words: "But Thou, O Lord, do not remove Thy help from me; look to my defense," besides another explanation of these same words proposed first, this is added in addition: "These things can also be said from the person of the Lord Himself, who gave us an example of using these words in the time of martyrdom?" But what of those other things, which are appended to the verse of the following Psalm: "For, though I should walk in the midst of the shadow of death, I will fear no evil, for Thou art with me," in this manner: "When I have endured torments for Thee, no torture will terrify me, since Thou providest me with strength to bear them?" Do they not manifest that the author was either in the same time, when the persecution of the tyrants was still raging against the Christians, or was not far from it?

XXXVIII. But come, let us compare what is written in our commentary with those things which are in other books that no one doubts to be the great Athanasius', so that from a comparison of this kind, if the words of the Psalms are found to be understood and explained in the same way and in the same sense in both places, it may appear more certainly and more clearly that the author of our commentary and of the other works, which are ascribed to St. Athanasius by the unanimous agreement of all, is the same, and not different. I shall set forth the proposed task as briefly as possible.

The words of Psalm xxiii (verse 20, according to the ancient division which I have followed): ‘Lift up your gates, O princes,’ in the book *De Incarnatione Verbi Dei* (vol. 1, p. 55), St. Athanasius interprets as having been spoken concerning the return of Christ into heaven with these words: ‘Just as He delivered His body to death for all, so also did He open the path into heaven through that same trial.’ — In our own commentary on that same verse 20 and the following ones of Psalm xxiii, these notes are made: ‘He speaks of His own return (that is, Christ’s), which He made into the heavens.’ — In the same book *De Incarnatione* (p. 26), he explains the words of Psalm cv, verse 39, ‘He sent His Word, and healed them,’ and Psalm cxvii, verse 52, ‘God is the Lord, and has shone upon us,’ regarding the advent of the Word of God into the world in this manner: ‘They neglect to see the Lord, whom the Scriptures predicted to have shone upon the whole world, and to have appeared clothed in a body.’ Just so also in the second *Oration against the Arians*, p. 595. In our own commentary on that same verse 39 of Psalm cv, these things are read: ‘The Father sent the God the Word, and by the piercing of His side we are all healed,’ and regarding verse 52 of Psalm cxvii, ‘Inasmuch as Jesus the Lord was God, He appeared on earth.’

Regarding those words of Psalm lxxi, verse 1, ‘God, give thy judgment to the king:’ ^A ‘They make supplication,’ he says, ‘that the judgment of death passed against us be given to the Son.’ In the tract on that passage: ‘All things have been delivered unto me,’ p. 85. In the commentary on the words of the same Psalm, these things are added: ‘To Thy Son.’ — In the *Epistle on the Decrees of the Nicene Synod*, speaking against the Arians: ‘Truly,’ he says, ‘these things are false which you advocate, since He Himself made us, and not we ourselves. He is the one who made all things, both small and great, through His Word.’ In our commentary on those same words of Psalm xcix, an annotation of this kind is appended: ‘He Himself made us, and we are not from ourselves, as some say.’

In the *Epistle on the opinion of Dionysius*, p. 197, he writes: ‘For as far as the body is concerned, we are of the same kind as the Lord; therefore He Himself said: I will declare thy name unto my brethren.’ (Psalm xxi, verse 45.) In the commentary he expounds those same words of the Psalm thus: ‘To the people,’ he says, ‘I will declare thy name: just as He said in the Gospel: I have manifested thy name unto men.’ In the first *Oration against the Arians*, vol. II, p. 328, to prove the eternity of the Son with the Father, he uses the words of Psalm xxxv verse 20, ‘In thy light we shall see light;’ and of Psalm lxxxix verse 17, ‘And let the brightness of the Lord be upon us;’ and of Psalm cxliv verse 20, ‘Thy kingdom is a kingdom of all ages.’ In the commentary on that same verse of Psalm xxxv, it is added: ‘In the Son Himself we shall see light;’ to v. 17 of Psalm lxxxix, ‘His grace;’ to v. 20 of Psalm cxliv, ‘An everlasting kingdom, and thy dominion over those who believe the word of the Gospel, and over those who do not believe.’

The words of Psalm ii, verse 15, ‘This day have I begotten thee,’ and those other words of Psalm cix, verse 7, ‘From the womb before the morning star I have begotten thee,’ he explains regarding the eternal generation of the Word against the Arians in the *Ep. de decret. Nicænæ synodi*, p. 172; also p. 178, and in the *Ep. de sententia Dionysii*, p. 192, and in the *Orat. contra Arianos*, vol. II, p. 415, and in *Orat. I contra Arian.*, p. 504. In the commentary on verses 13 and 14 of the same Psalm ii, these things are held: ‘And he caused his voice to be heard in the heavens, crying to me: Thou art my beloved Son;’ and regarding the following verse 15, these other things: ‘On the day I manifested thee. For before the ages thou wast hidden in me, thy Father, just as it is written concerning Him: Existing in the bosom of the Father.’ But regarding verse 7 of Psalm cix, such things are read: ‘Thou wast always in me, from the moment I began to create all things through thee, I made thee manifest, which I possessed, and I possess the Son in myself.’ In the same epistle, vol. I, p. 177, he writes that the name of power is attributed to various things, then adds: ^B ‘Others are also heavenly powers. For he says: The Lord of hosts is with us.’ Psalm xlv, verse 13. — In the commentary on that same verse of the Psalm: ‘The Lord, he says, the whole supercelestial militia is with us.’

In the *Epistle on the opinion of Dionysius*, p. 197, he writes: ‘For insofar as the body is concerned, we are of the same kind as the Lord, therefore He Himself said: I will declare thy name unto my brethren.’ Psalm xxi, verse 45. — In the commentary he explains the same words of the Psalm thus: ‘To the people, he says, I will declare thy name: just as He said in the Gospel: I have manifested thy name unto men.’

In the first *Oration against the Arians*, vol. II, p. 328, to prove the eternity of the Son with the Father, he uses the words of Psalm xxxv verse 20, ‘In thy light we shall see light;’ and of Psalm lxxxix verse 17, ‘And let the brightness of the Lord be upon us;’ and of Psalm cxliv verse 20, ‘Thy kingdom is a kingdom of all ages.’ In the commentary on that same verse of Psalm xxxv, it is added: ‘In the Son Himself we shall see light;’ to v. 17 of Psalm lxxxix, ‘His grace;’ to v. 20 of Psalm cxliv, ‘An everlasting kingdom, and thy dominion over those who believe the word of the Gospel, and over those who do not believe.’

In the same first oration to prove the immutability of the Word, Athanasius brings forth what is said by holy David in Psalm ci, verse 48, ‘In the beginning thou, O Lord, etc.,’ and verse 53, ‘But thou art the same, and thy years shall not fail.’ — In the commentary on those words of verse 53, these things are noted: ‘But thou, even having been made man, art the same as thou wast, and just as thou hast no beginning of days, so neither hast thou an end of life.’ In the same oration likewise, having brought forward the words of Psalm lxxxviii, verses 32, 33, ‘And they shall be exalted in thy justice, for thou art the glory of their strength,’ he adds such things: ‘If, moreover, the Son is justice, then He does not have need of exaltation; but we are they who are exalted in justice, which is indeed He Himself,’ p. 352. In the commentary that verse 32 of the same Psalm is expounded thus: ‘And in Thy Son they shall be glorified;’ and the following verse 33, ‘For in thee they glory and are strengthened.’ In the same first *Oration against the Arians* similarly, p. 355: ‘These words,’ he says, ‘of the holy singer: Thy throne, O God, is for ever and ever (verse 15, Psalm xliv). A sceptre of justice is the sceptre of thy kingdom. Thou hast loved justice, and hated iniquity. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.’ Then he proceeds thus: ‘Attend, O Arians, and at least from this place acknowledge the truth. The Psalmist calls us all fellows of the Lord. But if the Son were from nothing and one of the created things, He Himself would also be numbered among the fellows. Since, however, he has sung of Him as the eternal God with these words: Thy kingdom, O God, etc. — In the commentary on his:

^A that the inscription there also refers to the Word of God the Son, the explanation of the whole psalm clearly indicates, the first words of which are: "The Father says that He has manifested His Son, God the Word."

As for the brief exposition of Psalm XLIV of this kind against the opinion of those same Arians, it is ascribed thus: "Thy kingdom is an everlasting kingdom" (ad vers. 16). "Thy kingdom is an eternal dominion" (ad vers. 17). "Thou hast loved Thy saints, and hast hated the workers of iniquity, namely the devil and his angels" (ad vers. 18, 19). "Therefore the Father has proclaimed Thee King, already existing, through the Holy Spirit: since Thou hast always existed as King over those who have been partakers of Thy grace."

In the fourth Oration against the Arians, he refutes those who rashly assert that in the Old Testament there is no mention of the Son, but only of the Word, with these words: "But even in truth, in the Old Testament many things occur concerning the Son, as in the second psalm: 'Thou art my Son: this day have I begotten thee.' And in the ninth, inscribed: 'Unto the end, for the hidden things of the Son, a Psalm of David.' And in the forty-fourth: 'Unto the end, for them that shall be changed, for the sons of Core, for understanding, a canticle for the beloved,' etc. For who is the beloved other than the Only-begotten Son?" In the commentary, I have brought forward what is contained there regarding the words of the psalm above. Moreover, the inscription of the ninth psalm is explained thus: "On the last day, for the incomprehensible mysteries of the Son of God." The interpretation of the title of Psalm XLIV is missing from the codex, but ^B in the first Epistle to Serapion (vol. II, p. 539) it is shown that it was consistent with those things which are said in the fourth Oration against the Arians: "The Spirit of the Lord hath filled the whole world." Thus indeed David sang: "Whither shall I go from thy spirit?" (Psalm CXXXVIII, vers. 11). In the commentary on the same verse of Psalm CXXXVIII: "For where can I hide myself from Thy Holy Spirit, who knows all things?"

In the Epistle on the Synods, page 609, "And concerning the Father, indeed, it is written: 'The Lord thy God is one Lord'" (Deut. VI, 4). "But concerning the Son: 'God is the Lord, and hath shone upon us'" (Psalm CXVII, vers. 27), "and 'God shall be seen, the God of gods in Sion'" (Psalm LXXXIII, vers. 6). In the commentary, the words of both psalms are similarly explained concerning the Son (Psalm CXVII): "Since, when God existed, Jesus the Lord appeared on earth." And Psalm LXXXIII: "The Son of God, God of gods, who are such by grace, shall be seen at His advent."

It would remain now to compare our commentary, or metaphrase, with the Epistle to Marcellinus. For those things which blessed Athanasius affirms in it were said by the holy Prophet in the Psalms concerning the advent of the Savior, and concerning His eternal generation from the Father, and that He is the Word and Wisdom of the Father (§ 5); those things concerning the Messiah and His eternal kingdom (§ 6), concerning the snares of the Jews and their wicked counsels against the same Christ the Lord, and concerning His most bitter passion (§ 7): likewise concerning His glorious ascension into heaven, and then His session at the right hand of the Father, and concerning the torments and punishment of the devil (§ 8): finally concerning the future judgment, the calling of all nations, and in the end of the Jews themselves: since these things also are found explained to the same sense in our commentary, from this it is more and more confirmed that the same Athanasius was the author of our commentary, or metaphrase, just as he was of the Epistle to Marcellinus, which no one doubts is by St. Athanasius, and that the holy Doctor wished it to be placed before his work On the Titles of the Psalms, as has been handed down to the memory of posterity. But, because the matter would proceed further than is proper, and I have displayed the epistle of the most holy archbishop in its entirety, I leave that to be done by the studious reader.

XXXIX. Indeed, that I may not weary the reader further, I hasten to the end of my discourse; but before I do so, and conclude the intended speech, that must not be omitted by me, which, when I had communicated the Latin version of this metaphrase or commentary four or five years ago to the most learned Father Blanchini, a presbyter of the Congregation of the Oratory, who was also preparing to publish other works of the holy Fathers, he himself took upon himself the care of bringing it into the public, and promised to do so in a work entitled: *Vindication of the Canonical Scriptures*. But afterwards, when the task of writing an ecclesiastical history had been conferred upon him by the members of his congregation, that most illustrious man (whom I might rightly and deservedly praise here at greater length, and recount those praises which he undeservedly bestowed upon me, were I not afraid of offending his modesty and of being considered, by praising others importunately, as wishing to fish for undeserved praises for myself) could not fulfill the promise given to the public. Therefore, so that those who love ecclesiastical matters might not be defrauded of their expectation, and might not any longer desire the excellent work of the most holy Father, of whose works that Abbot Cosmas (93*) rightly said, a man illustrious both for holiness of morals and for monastic profession: "If you find anything from the works of St. Athanasius, and do not have paper to write upon, write it upon your garments"; what he had promised, that I have decided to perform, as much as my occupations allowed. But to me, as I hesitated, a stimulus was added by the singular kindness of the most excellent Prince of Palestrina, Julius Caesar, who, having been adopted from the most noble Colonna house into the Barberini family, took in marriage the most distinguished lady Princess Cornelia, the sole surviving scion of the Barberini stock, and received all the wealth and properties of the Barberini to possess and keep. For he himself, who emulates the nobility of his most ancient lineage with the excellence of his virtues, and is truly a brother, not only by birth but also in morals, to the most eminent Cardinal Prosper, whose magnanimity, huma-

humanity, probity, and remarkable natural aptitude for dignity and virtue, cannot be sufficiently praised according to his merits; he, I say, not unlike his most excellent brother, handed over a Greek codex to be brought home, so that I might more conveniently bring [the work] to light. I wish that the codex had reached a more learned interpreter than I, or that I had obtained a more correct codex! For it was, as I said above, faulty, incomplete, written carelessly, with the words of the Psalms and of the interpretation often mixed together, and the interpretation was by no means distinguished into little verses according to the ancient division of the Psalms, as I have done. Wherefore, if anything should occur to the reader which may seem perhaps obscure, inept, foreign, and little in agreement with itself, I would wish that he attribute it either to the defectiveness of the codex, or to the carelessness of the typographer, or rather to my own ignorance in translating, filling in, and correcting Greeks.

Note to the Reader excerpted from Antonelli’s preface prefixed to the Appendix.

After the Commentary, or Interpretation of the Psalms, bearing the name of the great Athanasius, had been brought out into public view, it happened by good fortune that the writers of the Vatican Library, while they were unrolling the codices in which the Psalter and other books of the Old and New Testament are contained, fell upon that one in which both our Psalms and our Commentary were present. Being immediately informed of this matter, I betook myself to the Vatican Library, and with the power benignly granted to me by the Supreme Pontiff Benedict XIV, I brought the codex home with me. Having compared it as quickly as my duties allowed with the Commentary already published by me, I transcribed the variant readings with the greatest diligence I could; and I thought I would do a favor for the reader if I added them to the end of the Commentary or Interpretation already in print (94). For indeed, many things which were missing in our codex are supplied; many things corrected by me from conjecture are confirmed; and very many things written incorrectly, mistakenly, and in backward order are corrected. Finally, the division of the Psalms into smaller verses by cola and commata, as the ancients call them—which I had conjectured with probability, according to ancient custom and usage, to have been preserved by our interpreter of the Psalter—is manifestly shown to be true and by no means invented, and many things are proven to be thus, just as they had been corrected by me through conjecture.

The codex itself exists in the Vatican Library among the Palatine codices, number 44, in that size which they commonly call a quarto. It is indeed of parchment, not paper, as was the one I used in preparing my edition. It was written in the late ninth century, as is evident from the character [of the script], and more certainly from the words which are read inscribed in a note at the end of the codex: these, translated into Latin, are as follows:

As a tranquil harbor is sweet to those sailing, So is the last verse to the scribes. This book of the interpreter of the Psalter was written By the hand of Leo, Tabularius of Monobasia, In the month of August, the 28th day, 2nd indiction, In the year 6045 (94*). Reader, pray for me, that through Christ I may be delivered from the fire of Gehenna.

The title of the codex, from which the name of the author of the Interpretation of the Psalms might have become more certainly known to us, has been for the greater part erased. Truly the letters which still remain, and which, though already fading from age, could nevertheless be read with some diligence and care applied, the others being entirely deleted, I shall transcribe in this place: ΕΡΜΗΝΕΙΑ ΨΑΛΜΩΝ . CΙΟΥ ΤΟΥ. I would read them thus:

ΕΡΜΗΝΕΙΑ ΨΑΛΜΩΝ ΑΘΑΝΑΣΙΟΥ ΤΟΥ ΜΕΓΑΛΟΥ INTERPRETATIO PSALMORUM MAGNI ATHANASII

After the title follows the first psalm with the interpretation, which was missing in our codex. But the words of the psalm and the interpretation, whether by age, or humidity, or some other misfortune, were in no small part obliterated and corrupted, and could not be read without the greatest difficulty; however, the reader will find them transcribed by me with whatever diligence I could.

(94) Whatever Antonelli added at the end of the Commentary, we have inserted in their proper places. (94*) Year 6405 from the creation of the world according to the Greeks is 897 from the birth of Christ.

OF OUR HOLY FATHER ATHANASIUS ON THE TITLES OF THE PSALMS

THE BOOK OF PSALMS.

PSALM I.

INTERPRETATION OF OUR HOLY FATHER ATHANASIUS, ARCHBISHOP OF ALEXANDRIA.

The first Psalm is missing: thus it is written in red letters in the margin of the printed page of the Greek and Latin Psalter, and inserted into the pages of our manuscript; but in the lower margin, at the words, *and the way of the ungodly shall perish*, these notes are added: "Diabolical studies and inventions shall no longer exist after the resurrection." You have the first Psalm again on the following page with its interpretation, just as it appears in the Vatican manuscript. See the Monitum above.

INTERPRETATION OF THE PSALMS OF GREAT ATHANASIUS

^A 1. Blessed is the man who has not walked in the counsel of the ungodly, 2. And has not stood in the way of sinners. How blessed are they who do such things and in such a manner! 3. And has not sat in the chair of pestilence. Joseph also from Arimathea did not sit with the Jews. 4. But his will is in the law of the Lord, Exploring what is pleasing to God, and that (a). 5. And he will meditate on his law day and night. 6. And he shall be like a tree, which is planted near the outgoings of the waters. Meditating day and night in the law, he is like a tree ^B (b) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . as if . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . irrigata (c) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (d) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . in paradiso (e) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . thus and (f) . . . . . . . . . . . . . . . . . (g) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7. Who will give his fruit in his season. When (h) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . shall yield timely fruit. 8. And her leaves shall not fall. And the beauty of the soul shall not perish. 9. And all things whatsoever he shall do shall prosper. But to those who love God all things (i) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10. Not so the ungodly, not so, but as the dust which the wind throws from the face of the earth. (k) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ungodly ^C (l) . . . . . . . . . . . . . . . . . . . . . . . . . . . . eternal prepared (m) . . . . . . . 11. Therefore the ungodly shall not rise again in judgment, Unto the interrogation of God. 12. Nor sinners in the counsel of the just. In the congregation of the just, he says; for he shall separate the just from the sinners. 13. Because the Lord knows the way of the just, Because righteous are the actions in which they walk. 14. And the way of the ungodly shall perish. The endeavors of the devil after the resurrection will no longer exist. ^D

Without title. PSAL. II.

INTERPRETATION OF ATHANASIUS

1. Why did they rise up against God, 2. And deliberate against Him things which they could not ^C perform? 3. Herod the king. 4. He speaks of Pontius Pilate, and Annas, and Caiaphas. 5. The bond of love, by which the angels were joined with them. 6. For having received the law into the ordinances of angels, they did not keep it, but were made servants to sin. 7, 8. For in the day of judgment He will contemn them, 9. In judgment He will speak to them in His wrath, 10. And He will cast them from His face. 11. But I was declared king by the Father when He said, as it is subjoined here: *Thou art my beloved Son*. ^D

12. *Upon Sion, His holy mountain.* ^A 13. *Preaching His commandment.* 14. *The Lord said to me: Thou art my Son.* 15. *Today have I begotten thee.* 16. *Ask of me, and I will give thee the nations for thine inheritance,* 17. *And for thy possession the ends of the earth.* 18. *Thou shalt rule them with a rod of iron,* 19. *And as a potter’s vessel thou shalt shatter them.* 20. *And now, O ye kings, understand,* 21. *Be instructed, you that judge the earth.* 22. *Serve the Lord in fear:* 23. *And rejoice unto Him with trembling.* 24. *Lay hold of instruction,* 25. *Lest at any time the Lord be angry,* 26. *And you perish from the righteous way.* 27. *When His wrath shall be kindled in a short time,* ^B 28. *Blessed are all they that trust in Him.*

ATHANASIUS' INTERPRETATION.

12. Sion is interpreted as the place where the tabernaculum is. The King, therefore, was declared by the Father upon Sion, that is in the heavens, where the true tabernacle is, which the Lord pitched, and not man.

13, 14. From the heavens He made His voice to be heard, crying out to me: *Thou art my beloved Son.*

15. For that day I manifested Thee. For before the ages Thou wast hidden in Me, Thy Father, as it is written concerning Him: *He who is in the bosom of the Father.*

16, 17. Therefore He said in the Gospel: *Father, whom Thou hast given Me, I will that where I am, they also may be.*

18, 19. By a strong power Thou shalt shatter and subdue all those who do not obey Thee.

20. Recognize that this is God.

21. If you cannot recognize, be instructed by the divine Scriptures that He Himself is our God.

22. Serve, He says, Him in fear and trembling,

23. And in His kingdom rejoice.

24. Be confirmed in the doctrine of the Lord,

25. Lest He be angry with you as those who neglect and despise it,

26. And deem you unworthy of the station of the saints which is at His right hand.

27. When the fire of vengeance shall go before Him, ^D

28. Blessed are all they who have hope in Him.

OF THE TITLES OF THE PSALMS. — PSALM III.

^A A Psalm of David, when he fled from the face of Absalom his son. PSALM III. 1. O Lord, why are they multiplied that afflict me? 2. Many rise up against me. 3. Many say to my soul: 4. There is no salvation for him in his God. Diapsalma. 5. But Thou, O Lord, art my sustainer. 6. My glory, and lifting up my head. 7. I have cried to the Lord with my voice; 8. And He has heard me from His holy mount. ^B

ATHANASIUS' INTERPRETATION

The title which is prefixed to the psalm, written in cinnabar, contains: A Psalm of David, when he fled from the face of Absalom his son. Now this is what the psalm signifies: When the chorus of the prophets was suffering persecution from the Jewish people. For David is interpreted as "desired," by which name the chorus of the prophets is designated. Just as, therefore, Absalom sought to rise up against his own father, that is, David, so also the Jews rose up against their fathers, the prophets, not accepting the commands of God, but resisting them.

1. Concerns the demons. 2. The demons say to my soul: 3. God cannot deliver you from our desires. ^C Diapsalma is always interpreted as "always." On whichever verse, therefore, it is placed, it signifies that the statement contained in that verse is always true, whether the verse speaks of good or evil. Not only this, but it also signifies in the verse in which the diapsalma is found, that the psalm is about to speak of another person, and not the one of whom it was speaking until the diapsalma. This, then, is the explanation concerning the diapsalma.

5. For the demons coming against my soul, you make war. 6. That is, the authority which I had before, you have given to me. 7. I cried to Him: O Lord, save me. 8. And He heard me from His holy mount, that is to say, from heaven. ^D

9. I have slept and taken my rest; 10. I have risen again, for the Lord will support me. 11. I will not fear thousands of the people surrounding me. 12. Arise, O Lord; save me, O my God. 13. For You have struck down all who are my enemies without cause; 14. You have broken the teeth of sinners. 15. Salvation is of the Lord; 16. And upon Your people is Your blessing. ^A *To the end, in hymns, a psalm of David.* PSALM IV. 1. When I called upon Him, the God of my justice heard me; 2. In tribulation You have enlarged me. 3. Have mercy on me, and hear my prayer. 4. O you sons of men, how long will you be heavy-hearted? 5. Why do you love vanity, and seek after lying? 6. And know that the Lord has made His holy one wonderful.

ATHANASIUS' INTERPRETATION.

9. Each of the prophets says: I was of no use in my preaching because of men's unbelief. 10. But lastly my word has arisen, because the Lord has spoken to the world by Himself. 11. He speaks of the temptations coming upon me. 12. Arise, O Lord, of which Thomas was about to say: My Lord and my God. 13. For the crucified One for our sake has struck down ^C all the rulers of the world, that is, of sin. 14. Namely, their doctrines, with which they were devouring the hearts of those who obeyed them. 15. For He Himself is the Lord by nature, 16. And upon Your holy ones is Your grace; for all salvation from man is vain.

The title set before the psalm, which is written in cinnabar, contains: *To the end, in hymns, a psalm of David.* This therefore means that the psalm has been said for a hymn on behalf of the holy ones of God, on behalf of the immortal mysteries through which the holy ones of God are saved, through which they also say the hymn to the Son of God who saved them. For David is interpreted as "mighty in hand," which is the Lord our God.

The title, which is prefixed to the psalm and written in cinnabar, contains: *To the end in hymns, a psalm of David.* Namely, for a hymn, that is, for praise, the psalm is said on behalf of the holy ones of God, concerning the immortal mysteries, by which the holy ones of God are saved, and for which they sing a hymn to the Son of God, who saved them. For David is interpreted as "mighty of hand," such as the Lord our God is.

1. You who came to me have helped me, he says, 2. Having regarded my infirmity, 3. You have not rejected my supplication. 4. O you of stony heart. 5. You who are in the world. 6. Understand that the Lord has glorified His servant. ^D

7. The Lord will hear me when I cry out to Him. ^A 8. Be angry, and do not sin. 9. What you say in your hearts, be pricked in your chambers. 10. Sacrifice a sacrifice of righteousness, and hope in the Lord. 11. Many say: Who will show us good things? 12. The light of Your countenance, O Lord, is marked upon us. 13. You have given gladness to my heart. 14. From the fruit of corn and wine, their oil has been multiplied. 15. In peace I will lie down and sleep. 16. For You, O Lord, have settled me in hope. ^B

For the End, concerning the Inheritance, A Psalm of David. PSALM V.

1. Give ear, O Lord, to my words. 2. Attend to my cry. 3. Pay heed to the voice of my supplication. 4. My king and my God. 5. For to You will I pray, O Lord. 6. In the morning You will hear my voice.

ATHANASIUS' INTERPRETATION

7. For He despises no one of those who groan to Him. 8, 9. Let not the sun go down upon your anger. 10. Pray and chant with a pure heart. 11. Your Son, and Your Holy Spirit. 12. Your Son is manifest among us, O Lord. 13. Your Holy Spirit, He says. 14. From the heavenly bread, and wine, and the grace of the Holy Father. 15. I will rest, He says. 16. You alone have caused me to dwell in Your kingdom.

The title set before the psalm, written in cinnabar, contains: *For the End, concerning the Inheritance, A Psalm of David.* Therefore, he speaks this psalm on behalf of the Church, which is to be the heir of the kingdom of heaven. It is called *A Psalm of David*, that is to say, of the Son of God. For David is interpreted as "this beloved one," which was said by the Father to His only-begotten Son. ^D

1. Let my words enter into Your ears. 2-4. Examine what is offered to You by me. 5. For I am about to approach. 6. When Your light arises in my heart.

7. In the morning I will stand before You, and You will look upon me. 8. For You are not a God who wills iniquity. 9. Nor shall the wicked dwell near You. 10. Nor shall the unjust remain before Your eyes. 11. You have hated all who work iniquity. 12. You will destroy all who speak falsehood. 13. The Lord will abhor the man of blood and deceit. 14. But I, in the multitude of Your mercy, will enter into Your house. 15. I will worship toward Your holy temple in fear of You. 16. O Lord, lead me in Your justice: 17. Because of my enemies, direct my way in Your sight. 18. For there is no truth in their mouth; 19. Their heart is vain. 20. Their throat is an open sepulcher; 21. They dealt deceitfully with their tongues. 22. Judge them, O God. 23. Let them fall from their counsels; 24. According to the multitude of their impieties, cast them out; 25. For they have provoked You, O Lord.

ATHANASIAN INTERPRETATION. 7. ^A When I have driven away all darkness, by Your grace I will present myself to You, and then You will look upon me. 8. For You are not, O God, one who gladly beholds dark thoughts in the heart of man. 9. He will not be a friend to You who does not serve You with a pure and clean heart. 10. For the unjust will not be judged worthy to stand before You in eternity. 11. He who does sin, also does iniquity. 12. For You will cast them into the fire, where is the devil, the father of lies. 13. He speaks of those like Cain, and of the rest who are similar. 14. Into the heavenly Jerusalem. 15. In the celestial city. 16. Lead me ^B in Your Son, for He is the light. 17. Cause me to walk in Your light because of my enemies, who are darkness. 18. In their doctrine; 19. Their thought. 20. For they devour all who are dead in their transgressions. 21. By flattering they deceive. 22, 23. Let not their counsel prevail. 24. As they have estranged themselves from You ^C in the time of their life, so cast them away from You in the resurrection; 25. For they have provoked You in their life. ^D

Addenda et corrigenda ex cod. Vatic.

26. And let them rejoice who hope in You. ^A 27. For ever they shall exult, and you shall dwell among them. 28. And they shall boast in You, all who love Your name. 29. For You shall bless the righteous one. 30. O Lord, as with a shield of good will, You have crowned us.

Unto the end, in hymns for the octave, a Psalm of David. PSAL. VI.

ATHANASIAN INTERPRETATION

The title set before the Psalm, written in cinnabar, contains: Unto the end, in hymns for the octave, a Psalm of David. This, then, is what it says: At the consummation of the ages, the saints beseech to be delivered from the judgment, and to be deemed worthy of the eternal reward. For in the sixth age the world is consummated; in the seventh, the Lord judges the inhabited world; but in the eighth, these go away into eternal life, and those into eternal punishment. For this reason the psalm is said to be for the deliverance of the saints in the octave.

1, 2. O Lord, do not rebuke me outside of Your mercy, nor chastise me. ^D 3. Corrupt in mind; 4. And I am not steadfast in Your commandments. 5. I am stained with sins, he says. 6, 7. Come, O Lord, deliver my soul, 8. Because You are merciful. 9. For whoever is mindful of You turns away from sin; 10. For the mind that is mastered by sin will not give thanks to You.

11. I have labored in my groaning, ^A 12. I will wash my bed through every night; 13. I will bedew my couch with my tears. 14. My eye is troubled by fury. 15. I have grown old among all my enemies. 16. Depart from me, all you who work iniquity: 17. For the Lord has heard the voice of my weeping. 18. The Lord has heard my supplication; 19. The Lord has received my prayer. 20. Let all my enemies be ashamed and greatly troubled; 21. Let them be turned back and ashamed very speedily.

Psalm of David, which he sang to the Lord for the words of Chusi, the son of Jemini. PSAL. VII. 1. O Lord my God, in You have I hoped:

ATHANASIUS' INTERPRETATION.

11. Burdened by sin, I will groan. ^B 12. I will cleanse my body from every sin; 13. And with tears, my rest; that is, I will bedew the Lord with tears, as the harlot did in the Gospel. 14. My mind is pure from the suggestion of the devil. 15. I have perished utterly, and been brought to nothing. 16. The demons who formerly led me toward every wicked desire. 17. The groaning of my heart. 18. This He has not turned away. 19. For He fulfills it. 20. Let them be confounded, that they can no longer reduce me to captivity, because I am guarded by the Lord, and for this reason may they be angry, ^C 21. And may they quickly retreat, confounded.

The heading provided, written in cinnabar, contains: *Psalm of David, which he sang to the Lord for the words of Chusi, the son of Jemini.* This, therefore, means that David sang the psalm to the Son of God, prophesying concerning the people who were to be redeemed from sins and to convert, and to be deemed worthy of standing at the right hand of Christ. For *Chusi* is translated as "Ethiopian," which is to say: for the people who were black from sins, he sang the psalm to the Lord. And *Jemini* is translated as "my right hand"; since the Ethiopian people, I mean the black, having been delivered from the left, are to stand at the right hand of God.

1. You have appointed me a helper at all times, ^D save me.

2. Save me from all those who persecute me, and deliver me. ^A 3. Lest he snatch away my soul like a lion. 4. While there is no one to redeem, nor any to save. 5. O Lord my God, if I have done this, 6. If there is iniquity in my hands, 7. If I have rendered evil to those who render evil to me. 8. Let the enemy then pursue my soul in vain. 9. So may the enemy pursue my soul, and overtake it, 10. And trample my life into the ground, 11. And bring my glory down into the dust. 12. Arise, O Lord, in your wrath, 13. Be exalted in the ends of your enemies. 14. And awake, O Lord my God, in the precept which ^B you have commanded, 15. And a congregation of peoples shall surround you. 16. And for this sake return on high. 17. The Lord shall judge the peoples.

Diapsalma.

18. Judge me, O Lord, according to your righteousness.

ATHANASIUS' INTERPRETATION

2. He refers to the demons. 3. The blood-drinking devil. 4. Of him who stands against him on my behalf. 5. The one who is about to say: 6. A certain snatching; 7. If I have ever taken vengeance on him; 8. May I fall, overcome by your adoption, into the hands of the demons; 9. May I fall into the hands of the devil, if I have committed any ^C of the things previously mentioned. 10. And I shall be his footstool all my years; 11. And he will shut up my heart in his desires. 12. For my help, but for their destruction. 13. Be glorified in the end of your enemies: 14. Concerning which He said to the apostles: After three days I rise. 15. The apostles, after the resurrection, gathering the whole world into the faith. 16. He speaks concerning the Lord’s assumption. 17. He will discipline, he says. 18. Do for me, O Lord, according to your righteousness. ^D

19. And according to my innocence upon me. ^A 20. Let the wickedness of sinners be consumed, 21. And you shall direct the just, 22. God who searches the hearts and kidneys. 23. My righteous help is from God, 24. Who saves the upright in heart. 25. God is a righteous judge, strong and patient: 26. Does he not manifest wrath every day? 27. If you do not turn, he will brandish his sword; 28. He has bent his bow and prepared it. 29. And in it he has prepared the instruments of death. 30. He has made his arrows for them that burn. 31. Behold, he has travailed with injustice, he has conceived sorrow, and has brought forth iniquity. ^B 32. He has opened a pit, and dug it, 33. And he shall fall into the pit which he made. 34. His sorrow shall be turned upon his own head, 35. And his injustice shall descend upon his own crown. 36. I will confess to the Lord according to his righteousness, 37. And I will sing to the name of the Lord the Most High.

ATHANASIAN INTERPRETATION

19. According to my love which I have toward you and toward all, do so to me. ^C 20. He will perish, he says. 21. You will enlighten. 22. Beholding the thoughts and the desires of each one. 23. The true help, he says, is from God. 24. A righteous judge in the future age: for he will render to each one according to his works. 25. Strong and patient: strong against the ^D adversary powers, but patient toward the human race. 26. As in the wilderness he brought wrath upon the Jews, he does it no longer. 27. He will prepare his threat against us. 28. He signifies his proclamation. 29. Against the devil and his powers; 30. Apostles against the demons. 31–35. He speaks concerning the devil. 36, 37. And I will send forth a hymn to the name of the Lord of heaven.

ON THE TITLES OF THE PSALMS. — PSALM VIII.

^A To the end, for the winepresses, a psalm of David. PSALM VIII.

1. O Lord our Lord, how admirable is thy name in all the earth! 2. For thy magnificence is elevated above the heavens. 3. Out of the mouth of infants and of sucklings thou hast perfected praise, 4. Because of thy enemies, 5. To destroy the enemy and the avenger. 6. For I shall behold the heavens, the works of thy fingers, 7. The moon and the stars, which thou hast founded. 8. What is man, that thou art mindful of him? 9. Or the son of man, that thou visitest him? 10. Thou hast made him a little less than the angels; 11. With glory and honor thou hast crowned him, 12. And hast set him over the works of thy hands. 13. Thou hast subjected all things under his feet,

ATHANASIUS' INTERPRETATION

The title set before the psalm, written in cinnabar, contains: To the end, for the winepresses, a psalm of David. This, therefore, is what he says: In the last times [1] for those who have within themselves the wine that gladdens the heart [2], that is, the Lord; for on this account he called them winepresses. David therefore sings the psalm to the Lord in their person.

1. O Lord [3] our God, how glorious is thy name among all! Because being God, thou hast suffered for us. 2. Thy grace in the apostles. 3. He means infants in the temple crying out, and those killed in Bethlehem for his sake. 4, 5. He speaks concerning the Jews and the devil. 6. He calls the heavens the works of the Holy Spirit. 7. He calls the moon the world, and the stars the holy ones. 8. Is not each one from the earth according to human nature? 9. Why didst thou love him? 10. He speaks of the Lord and of his passion; for since the angels are immortal, but the Father delivered his own consubstantial Son to death for us; 11. For this was glory to him. 12. All men, whom thou hast created, thou hast made to be guarded by him. 13. For he, being powerful, every knee shall bend of those in heaven, on earth [5], and under the earth, confessing that Jesus is truly thy Son according to the nature of thy essence.

Addenda and corrigenda from the Vatican codex. (1) In the last. (2) Heart. (3) The Lord. (4) Why. (5) As power, and on earth and, etc.

^A 14. All sheep and oxen, 15. Furthermore, even the cattle of the field, 16. The birds of heaven, and the fish of the sea, 17. That traverse the paths of the seas. 18. O Lord our Lord, how wonderful is thy name in all the earth! In the end, for the hidden things of the Son, a psalm of David. PSAL. IX. 1. I will confess to thee, O Lord, with my whole heart; 2. I will recount all thy wondrous works. 3. I will be glad and exult in thee; 4. I will sing to thy name, O Most High. 5. When my enemy is turned back; 6. They shall grow weak and perish at thy presence. 7. For thou hast executed my judgment and my cause; ^B 8. Thou hast sat upon the throne, O judge of justice. 9. Thou hast rebuked the nations, and the ungodly one hath perished; 10. Thou hast blotted out his name for ever, and to the age of the age. 11. The enemies have failed in the end, and thou hast destroyed the cities.

ATHANASII INTERPRETATIO. 14, 15. He signifies the diversity of the men who believe in him. 16, 17. By birds of heaven he names those who have their mind in heavenly things; but by fish of the sea, those who dwell in the world. 18. O Lord, who hast redeemed us with thy precious blood, how honorable and glorious is thy name among all nations! The title placed before the psalm, written in cinnabar, contains: In the end, for the hidden things of the Son, a psalm of David. This, therefore, signifies: In the last of the days, David says that the psalm is for the incomprehensible mysteries of the Son. 1. I will recount, O Lord, with my whole heart; 2. And I will recount all thy wondrous works, being mindful of those things which have been done by thee for our sake. 3. I will be glad, and I will exult at thy remembrance. 4. And I will sing to thee magnificently. 5. He signifies the devil. 6. At thy coming. ^C 7. Thou hast executed my vengeance, having consumed my enemies. 8. Thou hast appointed thy apostles as our teachers, teaching us to work righteousness. 9. Thou hast admonished the nations that they should not sin; and the devil has perished. 10. He speaks of the devil from the book of life. 11. He signifies his virtues, and principalities, and powers. ^D

Addenda and corrigenda from the Vatican codex. (1) "Of the Son," is missing in the codex. (2) "O," says David. (3) "Works." (a) This verse in the codex is the last verse on page 8, on the reverse side. The following nine pages are written in an entirely different character, and one much more recent, and they contain an interpretation that is altogether different and written in another style. This addition, however, seems to have been inserted to supply a defect in the codex, which is, as I have said, from the tenth verse of this ninth psalm up to the nineteenth verse of the twentieth psalm.

12. Their memory has perished with a sound; ^A 13. But the Lord remains forever. 14. He has prepared His throne in judgment. 15. And He shall judge the world in righteousness. 16. He shall judge the nations in equity. 17. And the Lord has become a refuge for the poor, 18. A helper in opportune times, in tribulation. 19. And let those who know your name hope in you. 20. For you have not forsaken those who seek you, O Lord. 21. Sing to the Lord who dwells in Sion. 22. Proclaim his practices among the nations. 23. For He who seeks their blood has remembered them. 24. He has not forgotten the cry of the poor. ^B 25. Have mercy on me, O Lord; behold my humiliation from my enemies. 26. You who lift me up from the gates of death, 27. That I may proclaim all your praises. 28. In the gates of the daughter of Sion. 29. We will rejoice in your salvation. 30. The nations have been fixed in the destruction which they made. 31. In this snare, which they hid, their foot has been caught.

ATHANASIUS' INTERPRETATION

12. Let them so perish, that their ruin may be heard of, and that no memory of them may remain. 13. But the Lord is eternal life. 14. He has prepared his throne. 15. For He will judge each one according to his works, ^C 16. Rightly, and without partiality. 17, 18. A helper in opportune times, in tribulations: in opportune times, he says, as if when the poor soul was without a helper, you became a helper to it. 19. For those who did not know him, crucified him. 20. Those who seek you, O Lord. 21. Sing to the Lord who dwells in Sion, where he was seen. 22. His practices: he means his ordinances. 23. He calls their souls their blood. 24. The cry of the poor: he calls it the cry of the saints. ^D 25. He speaks of the devils. 26. He calls the teachings of the devil the gates of death. 27. That I may preach all your praises. 28. Sion is interpreted as a watchtower; he speaks of the Jerusalem above. 29. We will rejoice in your passion, he says. 30, 31. He calls the powers of the enemy "the nations," fixed and caught at the end of the ages in the iniquities which they themselves devised; for this reason he says: "Their foot has been caught," that is, their extremities; for the foot is the end of the whole body; therefore it is also considered and allegorized regarding the end of the ages.

32. The Lord is known, doing judgment. 33. In the works of his hands the sinner is caught. 34. Let sinners be turned into hell; 35. All the nations that forget God. 36. For the needy shall not be forgotten to the end: 37. The patience of the poor shall not perish for ever. 38. Arise, O Lord, let not man be strengthened: 39. Let the nations be judged in thy sight. 40. Appoint, O Lord, a lawgiver over them: 41. Let the Gentiles know they are men. 42. Why, O Lord, hast thou retired afar off? 43. [Why] dost thou slight us in due time, in tribulations? 44. While the wicked man is proud, the poor is set on fire. ^B 45. They are taken in the counsels which they devise. 46. For the sinner is praised in the desires of his soul, 47. And the unjust is blessed. 48. The sinner has provoked the Lord: 49. According to the multitude of his wrath he will not seek. 50. There is no God before him: 51. His ways are defiled at all times.

INTERPRETATION OF ATHANASIUS

32. All have known that He is able to do vengeance. ^C 33. He says, of his heart. 34, 35. For all sinners who are now, shall return into the earth; because they have forgotten God who created them, and they shall descend into the depth of hell. 36, 37. He calls the just man poor and needy. 38. Come, O Lord, not as our own master let each one rule. 39. Let it be shown that they are sinning. 40. He calls the Lord a lawgiver. 41. Let them know their own weakness. 42. Thou hast suffered us to walk by our own will. 43. In due time, he says, as if I were destitute of all help. 44. When the devil rises against the just, he fights against them in thought. ^D 45. And finally each of them is held by those thoughts which are submitted by the Prophet. 46, 47. Each one of those who do some evil and abound in riches, and deliver themselves to the desires of the world, is praised and glorified by them. 48, 49. He is indeed greatly angry at the sinner, but again he is long-suffering with him. 50, 51. But he, not understanding the long-suffering of God, does not set before himself God as his future judge; but indeed he looks toward sin in all things.

52. Thy judgments are taken away from before him. ^A 53. He shall have dominion over all his enemies. 54. For he said in his heart: I shall not be moved from generation to generation without evil. 55. Whose mouth is full of cursing, and bitterness, and deceit. 56. Under his tongue are labor and sorrow. 57. He sitteth in ambush with the rich. 58. In secret, that he may slay the innocent. 59. His eyes look down upon the poor. 60. He lieth in wait in secret, as a lion in his den. 61. He lieth in wait to catch the poor. 62. To catch the poor, when he draweth him. 63. In his snare he will humble him. 64. He will bow down and fall, when he hath had dominion over the poor. 65. For he said in his heart: God hath forgotten. 66. He hath turned away his face, so that he may not see to the end. 67. Arise, O Lord my God, let thy hand be lifted up, do not forget thy poor. 68. Wherefore hath the wicked provoked God? 69. For he said in his heart: He will not require it. 70. Thou seest, for thou considerest labor and sorrow. 71. To deliver him into thy hands. 72. To thee is the poor left.

INTERPRETATION OF ATHANASIUS

52. Thy justifications have been separated from the enemy. ^C 53. He shall have dominion over all men. 54. For the devil said in his heart: I shall not depart from evil from generation to generation. 55. For his mouth is full of perfidy and boasting. 56. In his doctrine is death and pain. 57. He lieth in wait in the hearts of wicked men, stirring them up against the just. 58, 59. But he observes how he may destroy him. 60-62. By desires and iniquitous thoughts he seeks to seize the just. 63, 64. And while he humbles himself to wage war against the just, he himself shall fall under their feet; for God succours the just. 65, 66. For the devil said in himself: God has forgotten the human race, he takes no care of it. ^D 67. May thou be willing to show the providence that thou hast for us: do not abandon the memory of those who humble themselves and cry out to thee. 68. Wherefore hath the wicked provoked God? 69. For the devil saith in himself: God will not seek those who have gone astray. 70, 71. Thou seest, O Lord, the pain and the labor, that is the devil, to deliver him in thy coming under the power of the saints. 72. He looketh to thy help.

73. Thou wast the helper of the orphan. ^A 74. Break the arm of the sinner and the wicked man: 75. His sin shall be sought, and shall not be found. 76. The Lord shall reign for ever, and for ever and ever. 77. Ye nations, perish from his earth. 78. The Lord hath heard the desire of the poor. 79. Thy ear hath attended to the preparation of their heart. 80. Judge for the orphan and the humble, 81. That man may no more magnify himself upon the earth.

To the end, a psalm of David. PSALM X.

ATHANASII INTERPRETATIO

73. He calls him an orphan who has no human help. ^C 74. That is, the dominion of the devil. 75, 76. His sin shall be sought, and the devil himself shall no longer be found; because he has been delivered into the eternal fire, and thereafter the Lord alone shall reign. 77. Nations that have not obeyed him are alienated from his heavenly kingdom. 78. God and the Lord hears the desire of the poor, because they desire things that are pleasing to him. 79. Thy ear has heard the cry of those who are contrite and humbled in heart. 80. Do thou render justice to those who have no help; ^D 81. So that the devil and those who are his may not be arrogant on the earth.

The inscription provided, which is written in cinnabar, contains: To the end, a psalm of David, that is, the psalm is spoken in the last times concerning the saints of God. For David is interpreted as "I have longed for them," that is, for the saints.

1. In the Lord I have hoped, why do you advise? 2. Lift up the eyes of your mind to heavenly things, and have no care for worldly affairs. 3-5. Because demons send the desires and vanities of this life into the hearts of the just in the darkness of the world. 6. The justifications of the Lord, which he himself prepared, they themselves have subverted. 7. But what has the just man done with respect to these things? 8. The Lord does not dwell in the caves of heretics, but in his holy temple.

9. The Lord, in heaven is his throne. 10. His eyes look upon the poor. 11. His eyelids examine the sons of men. 12. The Lord examines the just and the unjust. 13. But he who loves iniquity hates his own soul. 14. He shall rain snares upon sinners. 15. Fire and brimstone, and the spirit of the storm shall be the portion of their cup. 16. For the Lord is just, and has loved justice. 17. His countenance has beheld righteousness. ^A In finem, for the eighth, a psalm of David. PSALM XI. 1. Save me, O Lord, for the holy man has failed. 2. For truths have diminished from the sons of men. ^B 3. Each has spoken vain things to his neighbor. 4. Deceitful lips are in the heart, and in the heart they have spoken evils. 5. The Lord shall destroy all deceitful lips. 6. And the tongue that speaks great things. 7. Who have said, We will make our tongue great.

INTERPRETATION OF ATHANASIUS

The title which is prefixed to the psalm, written in cinnabar, contains: *In finem, for the eighth, a psalm of David.* This, however, is what it signifies: at the consummation of the ages, the saints beseech that they might be freed from judgment and be deemed worthy of the retribution of eternal reward. For in the six-thousandth year the world is brought to its end, and in the seventh God judges; but in the eighth, some are handed over to eternal punishment, while others [are handed over] to eternal life. For this reason the psalm is said to be "for the eighth," by the holy David.

1. Save me, O Lord, for all are atheists. 2. There is no teaching of God among men. 3. Each has spoken deceitfully to his neighbor. 4. They offer words of intemperance, and in their heart they have the malice. 5. The demons. 6. He refers to Satan. 7. He speaks of the opposing powers.

8. Our lips are our own. 9. Who is our Lord? 10. Because of the misery of the needy, 11. And the groaning of the poor, 12. Now will I arise (saith the Lord): 13. I will place him in safety; I will deal boldly with him. 14. The words of the Lord are pure words. 15. Silver refined by fire, proved on the earth, 16. Purified sevenfold. 17. Thou, O Lord, shalt keep us, and watch over us, 18. From this generation, and for ever. 19. The wicked walk in a circle. 20. According to Thy height, Thou hast multiplied the sons of men. In the end, a psalm of David. PSALM XII. 1. How long, O Lord, dost Thou forget me unto the end?

^A ATHANASIAN INTERPRETATION 8, 9. These things the demons and their followers might say. 10. Because of the infirmity of the faint-hearted. 11. Of the righteous, he says. 12. That I may arise. 13. By the cross, he says, I will deal boldly, and I will triumph over the principalities and powers of the darkness of this world. 14–16. There is silver which, when refined seven times by fire, becomes more admirable; so, therefore, the words of the Lord, being tested in the seven days—that is, each day—are found to be more proven to those who seek them out. 17, 18. Thou, O Lord, shalt encompass us and guard us now and in the world to come. 19. Demons wander about in the world, or in the hearts of men. 20. O Lord, by Thy power Thou hast drawn the sons of men to Thyself.

The preceding inscription, which is written with cinnabar, contains: *In the end, a psalm of David*; that is, at the end of the ages, this psalm is spoken by the Son of God, who is "capable by hand" [or *mighty in hand*], and who, through the power of his sufferings, destroyed death and him who has power over it, the devil. ^B Likewise, the same inscription, as I suppose, is said also of the human race. For it has: *In the end, a psalm of David*; namely, at the end of the fullness of times, this psalm is spoken for him who was alone, that is, for the human race, which alone, I say, was destitute of aid. For David is interpreted not only as "mighty in hand," but also as "alone," which was the character of the human race before the coming of the Son of God. ^C 1. He speaks from the person of humanity. ^D [alt-version omitted]

2. How long wilt thou turn away thy face from me? 3. How long shall I take counsel in my soul, 4. Having sorrow in my heart by day and night? 5. How long shall mine enemy be exalted over me? 6. Look upon me, and hear me, O Lord my God. 7. Lighten mine eyes, lest I sleep in death. 8. Lest at any time my enemy say, I have prevailed against him. 9. They that afflict me will rejoice if I am moved. 10. But I have hoped in thy mercy. 11. My heart shall exult in thy salvation. 12. I will sing unto the Lord who hath dealt bountifully with me. 13. And I will sing to the name of the Lord most high.

To the end, a Psalm of David. PSALM XIII.

ATHANASIUS' INTERPRETATION

2. Thou dost abominate my prayer. 3. How long shall I receive counsels of demons into my soul? 4. For there are sorrows at all times in my heart. 5. He will prevail over me. 6. Considering the tyranny with which I am oppressed by the enemy. 7. Enlighten the eyes of my heart, that I may not remain in sin. 8. Lest at any time the devil say: I have overcome him. 9. He refers to the demons. 10. But I have hoped, that thou wilt save me on thy cross. 11. In thy Son. 12. I will send up a hymn to the Lord who hath healed the infirmity of my soul, 13. And I will sing to the name of the Lord most high.

The title set before the psalm, written in cinnabar, contains: "To the end, a psalm of David"; that is, it speaks concerning the advent of the Lord in the last days. For David is interpreted as "desirable," such as he is both with his own Father and among men, the Son of God. ^B

1. Satan and those who are his said concerning him who was crucified. 2. They are defiled by their own wicked works, and have become abominable before God. 3. There is none that doeth what is useful. 4. The Lord looked down from heaven upon all the sons of men.

5. To see if he is understanding, or seeking God. 6. They have all turned aside, they have together become useless. 7. There is not one that doeth goodness, there is not so much as one. 8. Shall not all those who work iniquity know, 9. Who devour my people as bread? 10. They have not called upon the Lord. 11. There they feared with fear, where there was no fear. 12. For God is in the generation of the righteous. 13. You have shamed the counsel of the poor; 14. But the Lord is his hope. 15. Who shall give salvation to Israel out of Sion? 16. When the Lord shall turn away the captivity of his people, 17. Jacob shall exult, and Israel shall rejoice.

To the end, a psalm of David. PSALM XIV.

ATHANASIUS' INTERPRETATION

5. That he might conceive God in his mind, and seek Him. 6. They have all departed, they have together become useless. 7. There is no one who does good, there is not even one of those who depart from God. 8. Those who work iniquity shall not know the Lord. 9. Those who oppress the righteous. 10. They have not set Him as their helper. 11. He speaks of the world. ^C 12. He walks in their midst, and dwells there. 13. You did not accept the teaching of the righteous. 14. Of eternal retribution. 15. Unless He Himself bestow salvation upon all who believe in Him: for Israel is interpreted as a man seeing God. 16. He speaks of the cross. 17. He speaks of a people from the Jews and from the Gentiles who are to believe: for Jacob is interpreted as supplanter, such as the Jews were; but Israel signifies the Gentiles. ^D

The inscription set before us contains: *To the end, a psalm of David*. This therefore signifies that which is said concerning the holy ones who are to be saved at the consummation of the age. For David is interpreted as *the desired one*; that is, the chorus of the saints, whom the Lord, desiring, loved unto the end, and delivered Himself unto death on behalf of the desired chorus of the saints.

1. In your holy city.

^A 2. Or who shall rest on your holy mountain? 3. He who walks without blemish, and works righteousness. 4. He who speaks truth in his heart. 5. He who has not acted deceitfully with his tongue. 6. Nor has done evil to his neighbor. 7. And has not accepted reproach against his neighbors. 8. The evil-doer has been brought to naught in his sight. 9. But he glorifies those who fear the Lord. 10. He who swears to his neighbor and does not cheat. 11. He has not given his money at interest. 12. And has not accepted bribes against the innocent. 13. He who does these things shall not be moved for ever.

Inscription of a Stele to David. Psalm XV

ATHANASIUS' INTERPRETATION

2. In the Jerusalem above. 3. Proceeding in faith, and working righteousness: 4. Thus without simulation. 5. Having charity toward all men. 6. He has not rejoiced over the evils of his enemies, ^B 7. Nor has he reproached them for what they have sinned. 8. Resisting God, he says. 9. On account of the fact that he fears Him. 10. Do not lie. 11. For interest suffocates the poor; and whenever the poor is suffocated, everyone sees the sin of the one who lends at interest [everyone sees the sin of the one who lends at interest]; besides, it is also manifest avarice when someone does not endure to receive back only what he gave. 12. Concerning him who must receive nothing at all for a favor or for interest from the one who borrows. ^{C D}

The preceding inscription contains: "Inscription of a Stele to David"; this, therefore, says that it describes pillars of the way of life of the saints. The psalm was spoken, therefore, by David concerning the virtues of the saints.

1. That I have set you as helper, preserve me. 2. I recognized your lordship. 3. You have no need of riches. 4. He glorified the saints. 5. In his saints which are desirable.

^A 6. Their infirmities were multiplied. 7. After these things they hastened. 8. I will not gather their assemblies from blood-offerings. 9. Nor will I remember their names through my lips. 10. The Lord is the portion of my inheritance and of my cup. 11. You are the one who restores my inheritance to me. 12. The cords fell for me in eminent places; 13. For my inheritance is excellent for me. 14. I will bless the Lord who has given me understanding, 15. Moreover even until night my kidneys instructed me. ^B 16. I beheld the Lord before me always. 17. Because he is at my right hand, that I might not be shaken. 18. Therefore my heart was glad, 19. And my tongue exulted, 20. Moreover even my flesh shall dwell in hope. 21. Because you will not abandon my soul to Hades, 22. Nor will you give your holy one to see corruption. 23. You have made known to me the ways of life.

ATHANASIAN INTERPRETATION

6. Their temptations were multiplied. ^C 7. After these things they passed by. 8. Concerning demons, he says. 9. Concerning contrary powers, he says. 10. The Lord is my portion and the portion of my eternal retribution and of my rest. 11. Are your eternal refreshments. 12. Good thoughts came to me from the Lord, he says. 13. The promise of the kingdom of heaven is eternal. 14. That I may know him; 15. Until I rested from the affairs of the world; and then all my desire was in him. 16. I always had the Lord before my eyes, ^D helping me. 17. And leading me into right ways, that I might not turn aside from them. 18. Therefore I have been filled with spiritual joy: 19. I praised him with my mouth: 20. I shall await the resurrection of the dead. 21. You will not leave it in the storehouses of death, but by redeeming it you shall bring it up. 22. He speaks concerning the Lord. 23. You have taught me your precepts.

24. You will fill me with gladness with your countenance. ^A 25. Delights are at your right hand even to the end.

Prayer of David. Psalm XVI.

Athanasius’ Interpretation

24. I shall be filled with gladness when I see your countenance. 25. Eternal joy with the saints. ^C

The aforementioned inscription contains: "A Prayer of David," that is to say, to the Son of God. We have said previously that "David" is interpreted in this way: "Beloved," so that from this the name of David is taken to signify the only-begotten Son of God; which is also to be understood now, that the prayer contained in the psalm is spoken to the Son of God. But there is also another way to speak of the aforementioned inscription, since the name of David is also interpreted differently, namely, "Desired," which it is necessary to apply to the choir of the saints, who are desired by God, so that they themselves may say to the Son of God the psalm which is set below.

1. My just petition. 2. Be propitious to it. 3. Give ear to my prayer, which is true. ^D 4. In your truth let your will be. 5. Let the eyes of my heart know your will. 6. You saw my heart, that it was in sins, and you brought me aid. 7. You have cleansed me, and iniquity was not found in me. 8. That I may not do the works of men. 9. Because of the promises of your kingdom I have kept your commandments. 10. Direct my heart into your righteousness. 11. And the right movements of my mind, that they may not depart from me.

12. I have cried, for you have heard me, O God. ^A 13. Incline your ear to me, and hear my words. 14. Show your mercies, 15. You who save those who hope in you. 16. From those who resist your right hand. 17. Keep me as the apple of your eye. 18. Under the shadow of your wings you shall protect me, 19. From the face of the ungodly who have afflicted me.

20. My enemies have surrounded my soul, 21. They have closed their fat. 22. Their mouth has spoken pride. 23. They have cast me out and now they have surrounded me. 24. They have set their eyes to decline into the earth. 25. They have taken me, as a lion ready for the prey, ^B 26. And as a lion's cub dwelling in hidden places. 27. Arise, O Lord, prevent them, and trip them up. 28. Deliver my soul from the ungodly, 29. Your sword from the enemies of your hand. 30. O Lord, divide them from the earth. 31. Divide them in their life. 32. And with your hidden things their belly is filled. 33. They are satisfied with children, 34. And they have left the rest to their little ones. 35. But I shall appear in righteousness in your sight, 36. I shall be satisfied when your glory appears to me.

ATHANASII INTERPRETATIO.

12. Therefore I have cried unto you, already having the proof that you hear those who entreat you. ^C 13. Be merciful to me, and fulfill what I ask of you. 14, 15. Magnify your mercy in me. 16, 17. He speaks concerning the demons. 18. Help me in your commandments; 19. The demons, who have caused me to sin. 20. The demons. 21. They have set their pleasures to decline into the earth. 22. They thought themselves to be gods. 23. Having dragged me away from you, they have surrounded me. 24. Their counsel is to cause me to decline from you. 25, 26. As a lion, and as a cub they dwell in my heart. ^D 27. Come, O Lord, and trample them under my feet. 28-31. O Lord, quickly scatter them from among men. 32. They devoured those cast away from you. 33, 34. They are satisfied, but with iniquities. 35. When he comes to judge the inhabited world. 36. My food, when your glory appears to me in the world to come, is to behold your glory.

Addenda et corrigenda ex cod. Vatic. (15) *A. εἰλάθησαν. Haec delenda videntur.*

CONCERNING THE TITLES OF THE PSALMS. — PSALM XVII.

To the end, to the servant of the Lord, David, who spoke to the Lord the words of this canticle in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul, and he said: Ps. XVII. ^A

1. I will love you, O Lord, my strength: 2. The Lord is my firmament, and my refuge, and my deliverer, 3. My God, my helper, and I will hope in him: 4. My protector, and the horn of my salvation, and my support. 5. In praising I will call upon the Lord, and I will be saved from my enemies. 6. The sorrows of death surrounded me, 7. And the torrents of iniquity troubled me. 8. The sorrows of hell encompassed me ^B 9. The snares of death prevented me. 10. In my tribulation I have called upon the Lord: 11. And I cried to my God. 12. And he heard my voice from his holy temple.

INTERPRETATION OF ATHANASIUS

The title set before us contains: "To the end, to the servant of the Lord, David"; that is, to the people who are desired, serving the Lord at the end of the ages. For this is what "David" is interpreted to mean here. Then, "who spoke to the Lord the words of this canticle in the day that the Lord delivered him from the hand of all his enemies"—I mean, he delivered him from the unclean spirits. Then, "and from the hand of Saul," which is interpreted also as from the hand of the devil, who seeks every man to tempt him; for this is what "Saul" is interpreted to mean: "requested" [or "petitioner"]. Just as he once tempted Job, he also sought to tempt the apostles, as the Lord Himself says this very thing to Peter: "Peter, Peter, how often has Satan sought to sift you as wheat!" ^C

1. I will show my affection to you, O Lord, who grant me strength for all my desires. 2. The Lord, separating from me all the treachery of my enemies, in the same way that the firmament separates water from water. 3. My God, who removes every burden from me, and I will hope in him. 4. My protector, and king of my salvation, and my defender. 5. He speaks concerning the unclean spirits. 6. Around my soul the adversaries have stood. 7. As waves of water, so have they rushed upon me. 8. And dark, and gloomy thoughts have surrounded my heart. 9. They have grown stronger than I, the snares of the powers of the adversaries. ^D 10. For my help. 11. In the labor of my heart I cried out. 12. He speaks from heaven.

13. And my cry in his sight shall enter into his ears. 14. The earth was moved and trembled; ^A 15. The foundations of the mountains were troubled. 16. They were moved; because he was angry with them. 17. Smoke ascended in his anger; 18. And fire from his face shall burn, 19. Coals were kindled from him. 20. And he bowed the heavens, and descended: 21. And darkness under his feet. 22. And he ascended upon cherubim, and flew; 23. He flew upon the wings of the winds. 24. And he made darkness his hiding place: 25. Round about him his tabernacle, 26. Dark water in the clouds of the air. 27. From the brightness in his sight clouds passed, ^B 28. Hail, and coals of fire. 29. And the Lord thundered from heaven: 30. And the Most High gave his voice: 31. He sent his arrows, and scattered them: 32. And he multiplied lightnings, and troubled them. 33. And the fountains of waters appeared;

INTERPRETATION OF ATHANASIUS

13. May my supplication reach him, and let him give ear. 14. Terrestrial things; 15. The hostile powers. ^C 16. They trembled at his threatening. 17. They failed, they perished, the demons like smoke. 18. For seeing the Lord in his advent, they burned from his face. 19. The words of the Lord. 20. And he came to the earth, and fulfilled what he had promised. 21. The darkness is the devil. 22, 23. Cherubim is interpreted as knowledge and understanding: therefore he says concerning the just that he ascended; for he spoke of the souls of the apostles in like manner as winds. 24. He alienated the sons of darkness from himself. ^D 25. His faithful ones. 26. The word of the parables is in the prophets. 27. Before his advent, the word of the Lord was promulgated by the prophets. 28. The speeches of the prophets signify that they were indeed hard, but burning the sinners. 29. The Holy Spirit thundered his advent. 30. The apostles. 31. The apostles against the demons. 32. He multiplied, he says, as the apostles spoke in various tongues, just as the Spirit gave them to utter. 33, 34. And all ran together, and wondered

at those dwelling in Jerusalem who were seeing and observing the apostles speaking the mighty works of God; for He calls them fountains and foundations.^A 34. And the foundations of the world were revealed: 35. From thy rebuke, O Lord, 36. From the breath of thy spirit of wrath. 37. He sent from on high, and took me; 38. He took me out of many waters. 39. He delivered me from my strong enemies, 40. And from them that hate me: 41. For they were too strong for me. 42. They prevented me in the day of my affliction: 43. And the Lord became my protector. 44. And he brought me forth into a large place: 45. He will deliver me, because he desired me. 46. And the Lord will reward me according to my justice; 47. And according to the cleanness of my hands will he recompense me. 48. For I have kept the ways of the Lord, 49. And have not kept myself wickedly from my God: 50. For all his judgments are before me, 51. And his justices I have not put away from me. 52. And I shall be spotless with him, 53. And I shall keep myself from my iniquity. 54. And the Lord will reward me according to my justice,

INTERPRETATION OF ATHANASIUS

55. And according to the cleanness of my hands he will recompense me. 55. In the sight of his eyes. 57. With the holy you will be holy. 58. And with an innocent man you will be innocent. 59. And with the elect you will be elect. 60. And with the perverse you will be perverse. 61. For you will save the humble people. 62. And you will humble the eyes of the proud. 63. For you will light my lamp, O Lord. 64. My God, you will light my darkness. 65. For in you I shall be delivered from temptation. 66. And in my God I shall leap over a wall. 67. My God, his way is undefiled. 68. The words of the Lord are tried by fire. ^B 69. He is a protector of all who hope in him. 70. For who is God besides the Lord? 71. Or who is God besides our God? 72. God, who has girded me with strength. 73. And he has made my way immaculate. 74. Making my feet like harts'. 75. And setting me upon high places. 76. Who teaches my hands for battle. 77. And you have made my arms a brazen bow.

ATHANASIUS INTERPRETATION

78. And you have given me the protection of salvation. 79. And your right hand has sustained me. 80. And your discipline has corrected me to the end. 81. And your discipline will teach me. 82. You have widened my steps under me. 83. And my footprints have not grown weak. 84. I shall pursue my enemies, and I shall overtake them. ^A 85. And I shall not turn back until they fail. 86. I shall destroy them, and they shall not be able to stand. 87. They shall fall under my feet. 88. And you have girded me with power for the war. 89. And you have supplanted all who arise against me under me. 90. And you have given me the backs of my enemies. 91. And you have destroyed those who hate me. ^B 92. They cried out, and there was none to save. 93. To the Lord, and he did not hear them. 94. And I shall grind them like the dust before the face of the wind. 95. Like the mud of the streets, I shall trample them. 96. Rescue me from the contradictions of the people. 97. You will set me as the head of the nations. 98. A people whom I did not know have served me.

ATHANASIUS' INTERPRETATION

78. You have given me, for it is: your cross as my protection. 79. Your Son has sustained me. 80, 81. Your becoming poor, he says, and becoming man has corrected me, and will teach me. ^C 82. You have widened my heart, to walk in your ways. 83. My thoughts. 84. I shall prevail over the enemy's reasonings when I anticipate their wickedness. 85. And I shall not cease until they rise up. 86. I shall pursue them, and they shall not withstand. 87. You will subject them to me. 88. You have girded me with the grace of the Holy Spirit, that I may be armed with it and withstand the wiles of the devil. 89. You have given me authority to tread upon serpents and scorpions, and over all the power of the enemy. ^D 90. You have made them subject to me. 91. The demons. 92, 93. According to what is written in the Gospel: "What have we to do with you, Jesus, Son of the most high God? Have you come here to destroy us before the time?" 94. When I breathe upon them, they shall disappear. 95. I shall wipe them from my heart. 96. Rescue me from those who war in my members with pleasures. 97. To have dominion over the actions of the nations. 98, 99. He speaks concerning the preaching to the nations, and their obedience.

99. At the hearing of the ear he obeyed me. ^A 100. The sons of the stranger have lied to me: 101. The sons of the stranger have grown old: 102. They have halted from their paths. 103. The Lord liveth, and blessed be my God: 104. And let the God of my salvation be exalted. 105. It is God who giveth revenges to me: 106. And subduest the people under me: 107. My deliverer from my angry enemies: 108. And thou wilt lift me up from them that rise up against me: 109. From the unjust man thou wilt deliver me. 110. Therefore will I give glory to thee, O Lord, among the nations, 111. And to thy name will I sing a psalm. 112. Magnifying the salvations of his king, 113. And showing mercy to his anointed David, ^B 114. And to his seed for ever. *In the end, a psalm of David.* PSALM XVIII 1. The heavens declare the glory of God: 2. And the firmament declareth the work of his hands. 3. Day to day uttereth speech: 4. And night to night showeth knowledge. 5. There are no speeches nor languages, where their voices are not heard:

ATHANASIUS' INTERPRETATION. 100, 101. The Jews have revolted from God, and have come to destruction. 102. Halting from the divine precepts. 103. Although he died for our sake, yet he lives, and is blessed for ever. ^C 104. And God is taken up, who saves me. 105. Giving me power and authority against the opposing powers. 106. The opposing powers. 107. Of the same spirits. 108. Of the thoughts, he says. 109. Of Satan. 110, 111. I will glorify thee. 112. Declaring the promises of the people. 113, 114. To the people, he says: to the people desired by the Lord, and to his works. For David is interpreted as "desired"; but his seed are his just works.

The preceding title, written in cinnabar, contains: *In the end, to David.* Therefore, David sings this psalm concerning the coming of the Lord and the consummation of the age.

1. The apostles, his sufferings. ^D 2. The firmament declares the justifications of the saints. 3. The apostles [give] praise to the people. 4. The prophets to the Jews. 5. There is no speech or language of the apostles or of the prophets, whose preachings are not heard by men until now.

6. Their sound has gone out into all the earth: 7. And their words unto the ends of the world. 8. He has set his tabernacle in the sun: 9. And he himself is as a bridegroom coming out of his bridal chamber, 10. He will exult as a giant to run his course. 11. His going forth is from the end of heaven, 12. And his circuit unto the end of heaven: 13. And there is none that shall be hidden from his heat. 14. The law of the Lord is blameless, converting souls: 15. The testimony of the Lord is faithful, making wise the simple. 16. The ordinances of the Lord are right, rejoicing the ^B heart: 17. The commandment of the Lord is bright, enlightening the eyes. 18. The fear of the Lord is holy, enduring for ever and ever: 19. The judgments of the Lord are true, justified in themselves: 20. Desirable above gold and precious stone much: 21. And sweeter than honey and the honeycomb. 22. For thy servant also keepeth them.

ATHANASIUS' INTERPRETATION

6. Into all nations and kindreds their teaching ^C has been disseminated. 7. And their words have gone over everywhere where there is man upon the earth. 8. He has set his believers in the Son. 9. This same Lord coming from heaven. 10. He signifies his presence. 11. When he bowed the heavens, and descended. 12. He speaks of his ascension. 13. Of his faith. 14. The Son of God is sinless, as God turning the souls of men from darkness unto his marvelous light. 15. When the Father bore witness on the mountain concerning his Son, that he himself is his only-begotten ^D Son, and confirmed his disciples. 16. The ordinances of the Lord have nothing perverse or tortuous in them, but all things are upright. 17. The commandment of the Lord is pure, enlightening the eyes of the hearts. 18. Where the fear of the Lord is, that holy man abides both in the present and in the future age. 19. The oracles of the Lord are true, testified, because this is the very thing they speak, and nothing else; whether they narrate concerning the recompense of rewards, or concerning judgment. 20. To those who seek these things. 21. To those who understand them. 22. Who is thy servant, keeps them.

23. In keeping them there is great reward. ^A 24. Who understands sins? 25. Cleanse me from secret faults. 26. And spare thy servant from aliens. 27. If they do not have dominion over me, then shall I be blameless : 28. And I shall be cleansed from the great sin. 29. And the words of my mouth shall be for good pleasure : 30. And the meditation of my heart in thy sight always. 31. O Lord, my helper and my redeemer.

In the end, a Psalm of David. PSALM XIX.

1. May the Lord hear thee in the day of tribulation : 2. May the name of the God of Jacob protect thee. ^B 3. May he send thee help from the sanctuary : 4. And may he defend thee from Sion. 5. May he be mindful of all thy sacrifice. 6. May thy burnt offering be made fat. 7. May the Lord grant thee according to thy heart : 8. And confirm all thy counsel. 9. We shall rejoice in thy salvation : 10. And in the name of our God we shall be magnified.

ATHANASIUS' INTERPRETATION

23. In keeping them, each of us has eternal life for a reward. 24. Thoughts in the heart. ^C 25. He speaks of the same thoughts. 26. Deliver me from the incursions of the enemy. 27. Thoughts, he says. 28. And I shall be lightened from the domination of the devil. 29. My prayer, he says. ^D 30. And the desire of my heart in thy law day and night. 31. O Lord, who defendest and deliverest me from the devil, and from his ministers.

The prefixed inscription contains: *In the end, a psalm of David*. This signifies that the psalm is spoken concerning the consummation of the age.

1, 2. For he himself said: *Call upon me in the day of thy tribulation, and I will deliver thee, and thou shalt glorify me*. 3. His Son. 4. From heaven, he says. For Sion is interpreted as "place," where [the place] the tabernacle is. 5. Holy, he says. 6. He shall sanctify thy soul and thy body. 7. Thy good petitions. 8. Thy purpose towards him. 9. In his presence on our behalf. 10. We shall boast.

11. May the Lord fulfill all thy petitions. 12. Now I have known that the Lord has saved his Christ. 13. He will hear him from his holy heaven. 14. In powers is the salvation of his right hand. 15. These in chariots, and these in horses. 16. But we will call upon the name of the Lord our God. 17. They were bound and fell. 18. But we rose and were set upright. 19. O Lord, save the king. 20. And hear us in the day that we call upon thee.

To the end, a psalm of David. PSAL. XX.

ATHANASIUS' INTERPRETATION

The proposed inscription contains: "To the end, a psalm of David." That is to say, at the end of the ages the psalm is spoken to the Son of God and to his holy people. For "David" is interpreted in both ways, both as the beloved Son of God and as the holy people beloved by the Lord. ^D 1. The faithful people. 2. In thy cross. 3. His good petitions. 4. For thou hast given him to meditate readily in thy law, and to announce thy praise. 5. For thou hast prepared blessings for him in thy kingdom. 6. He means the Lord: for the Son is the head of every believer. 7, 8. He means eternal life. 9. Great is his glory in thy cross.

10. You shall put glory and great magnificence upon him. 11. For you shall give him a blessing for ever and ever. 12. You shall make him glad with joy in your countenance. 13. For the king trusts in the Lord. 14. And in the mercy of the Most High he shall not be shaken. 15. May your hand be found by all your enemies. 16. May your right hand find all who hate you. 17. You shall make them as an oven of fire in the time of your countenance. ^A 18. The Lord in his wrath shall trouble them, and fire shall devour them. 19. You shall destroy their fruit from the earth. 20. And their seed from the sons of men. 21. For they have turned evils upon you. 22. They have devised counsels which they could not establish. 23. For you shall put them as a back. ^B 24. Among your remnants you shall prepare their face. 25. Be exalted, O Lord, in your power. 26. We shall sing and psalm your virtues.

ATHANASIUS' INTERPRETATION

10. In your kingdom. 11. Saying to him: Come, blessed of my Father. 12. He who sees your face in your kingdom shall be gladdened. ^C 13. The faithful people. 14. When God himself comes, he shall be established. 15. Your Son shall crush your enemies. 16. The only-begotten Son himself, who sits at your right hand, through whom you made all things, as if by a right hand, shall enclose them all into eternal punishment. 17. For in the consummation of the age you shall give them into the eternal fire. 18. He shall deliver some to weeping and gnashing of teeth: but others to unquenchable fire. 19. You shall scatter their instruction forever. 20. Their endeavors. ^D 21. Some indeed rising up against you in your presence; but others resisting your truth. 22. They wished to fight against you. 23, 24. For you shall put them into punishment with those who have perished. 25. Be glorified, O Lord, in the power of your strength in the time of judgment. 26. Singing psalms in the set-forth psalms, we shall recount the judgments of your fearful tribunal.

ON THE TITLES OF THE PSALMS — PSALM XXI

To the end, for the morning reception, a psalm of David. PSALM XXI.

1. O God, my God, look upon me: why have you forsaken me? 2. Far from my salvation are the words of my offenses. 3. O my God, I will cry by day, and you will not hear. 4. And by night, and not for lack of understanding in me. 5. But you dwell in the holy place, the praise of Israel. 6. In you our fathers hoped. 7. They hoped, and you delivered them. 8. To you they cried, and they were saved. 9. In you they hoped, and were not confounded. 10. But I am a worm, and no man. 11. A reproach of men, and the rejection [in the margin of codex B: an object of scorn] of the people. 12. All they that saw me laughed me to scorn. 13. They spoke with their lips, they wagged their head. 14. He hoped in the Lord, let him deliver him. 15. Let him save him, seeing he desires him. 16. For you are he that drew me out of the womb.

ATHANASIUS’ INTERPRETATION

The proposed title contains: "To the end, for the morning reception, a psalm of David." This signifies, therefore, that the psalm was spoken by David concerning the reception which was done for us by our God Jesus, when light rose for us through his passion unto those sitting in darkness and in the shadow of death.

1. He speaks from the character of the people. 2. Because of my offenses, my salvation has been made far from me. 3. In the beginning of the prophets. 4. At the completion of the ages I shall cry out, and it shall not be in vain for me. 5. In the holy place you dwell, the praise of the saints. 6–9. Noah, Lot, Jacob, Moses, Jesus Nave [Joshua], and the Judges. 10, 11. He speaks from the character of the Lord, how having appeared on earth, he conversed, and died on the wood of the cross, having been fastened to the wood by nails, and having become a bait for the devil. [As a worm to catch a fish.] 12, 13. For while he was on the cross, those who passed by blasphemed him, saying: "If you are the Son of God, come down from the cross," and moving their heads, they said these things. 14, 15. The chief priests said: "He hoped in God; let him deliver him." 16. The crucified one says to the Father: "From the womb before the morning star I have begotten you."

Addenda and corrigenda from the Vatican codex. (1) The title written in cinnabar contains: (2) He who is above the saints. (3) No. 10, 11, in the codex only no. 10. (4) That he was seen. (5) Of the wood. (6) With the. (7) And having become, etc., are missing in the codex. (8) No. 12, 13, in the codex no. 11-15. (9) Him, seeing he desires him. (10) You have begotten me.

^A 17. *My hope from the breasts of my mother*: of the Mother of the Lord; or it signifies those doing the will of His Father who is in heaven, that is to say the disciples, in this manner: *Thy hope in me is from the teaching of my disciples.* 18. *But regarding "In thee I was cast from the womb"*: when Gabriel, while He himself was in the womb of the Virgin, spoke concerning Him, that He is the Son of God. 19. *And when I was in her womb*, concerning whom thou didst will that she should be mother to me, thou alone didst behold me, Father: who I am. 20. *Do not depart from me*: for I am in thee, Father, and thou in me. I am about to suffer that which among men is tribulation, but not with me. 21. For He himself will help Himself, as being all-powerful and Lord of all things. ^B 22-25. He speaks of the Jews, when they surrounded Him and cried out: *Away, away, crucify him.* 26, 27. His own bones He calls the people of the Jews. 28. His heart again He calls the people of the Jews, because His sayings were in their hearts. 29. He signifies the Jews. 30. For the fountain of life failed from their mouth, and on account of this the people of the Jews cleaved unto thirst. 31. Towards the Jews He sent me. 32, 33. For the Jews surrounded me.

Additions and corrections from the Vatican codex

(1) No. 17, in cod. no. 17, 18. (2) Mother. (3) And. (4) Is. But "In thee I was cast," etc. (5) Thou didst not depart. (6) For in me. (7) Helper. (8) The same Jews.

A note regarding verse numbers 17-33 and their accompanying Greek/Latin renderings (17–33: Ἡ ἐλπίς... | Spes mea...): The text presented in the columns provides the biblical verses of the Psalm followed by the subsequent exegesis. Because the translation sequence is dictated by the requirement to bridge directly from the previous page's termination: the verses 17-33 appear at the top of the columns; their subsequent interpretative commentary occupies the lower portions of the page.

34. "They pierced my hands and my feet." ^A 35. "They counted all my bones." 36. "They themselves looked and stared at me." 37. "They divided my garments among themselves." 38. "And upon my garment they cast a lot." 39. "But you, O Lord, do not remove your help from me." 40. "Look to my defense." 41. "Deliver my soul from the sword," 42. "And my only child from the hand of the dog." 43. "Save me from the mouth of the lion," 44. "And from the horns of the unicorns, my humility." 45. "I will tell of your name to my brothers." ^B 46. "In the midst of the church I will praise you." 47. "You who fear the Lord, praise him."

INTERPRETATION OF ATHANASIUS

34. He refers to the nails in his feet and hands. 35. Bringing punishment upon all his members; for they scourged him, and struck him, and buffeted him, and then crucified him. 36. "Vah! He saved others, himself he cannot save." 37, 38. The soldiers who crucified him. 39, 40. First, the prophet speaks to him, that "You, O Lord, suffering these things for us, imitating us, do not remove your help from me," that is, from the Jewish people, "but may it please you to come to our aid." These things can also be said through the person of the Lord ^C himself, who provided an example for us to use such words in a time of martyrdom. 41-43. He himself prays now, being God, to be delivered from the devil, so that you, being human, may not be negligent. 44. The horn of the unicorn is exalted and deadly; therefore he speaks about the deceitful and proud heart of the Jews. 45. To the people, he says: "I will tell of your name," just as he said in the Gospel: "I have manifested your name to men." ^D

"" 48. All the seed of Jacob, glorify him. 49. Let all the seed of Israel fear him: 50. For he has not despised, nor has he been offended by the prayer of the poor, 51. Nor has he turned his face from me: 52. And when I cried unto him, he heard me. 53. With you is my praise: 54. In the great church I will confess to you: 55. I will pay my vows in the sight of those that fear him. ^A [In the sight of the Lord all those that fear him.] 56. The poor shall eat, and shall be filled: 57. And they shall praise the Lord that seek him: 58. Their hearts shall live for ever and ever. 59. All the ends of the earth shall remember and turn to the Lord: 60. And all the families of the Gentiles shall worship in his sight. 61. For the kingdom is the Lord's, 62. And he dominates the nations. 63. The fat ones of the earth have eaten and worshipped:

Verses 61, 62 are missing in the Barberin codex.

ATHANASIUS' INTERPRETATION

48, 49. Let the person who prays above, the whole race of those who are pure in heart, surely fear him. For Israel is interpreted as "mind seeing God." ^B

50, 51. For he has not despised the race of men, and he has not allowed them to perish by being disgusted at their sins, nor has he forgotten his creature to the end.

52. And when I called on him to come to my aid, he heard me; and he not only came, but he even suffered for me.

53. This is what the Lord said in the Gospel: "It is my Father who glorifies me."

54. Fulfilling this, he said in the Gospel: "I confess to you, O Father, Lord of heaven and earth." ^C

55. I will fulfill what I promised through the prophets.

56. The justifications of the Lord, and they shall be filled with the Holy Spirit.

57. Those who delight in his beauty shall sing hymns to him.

58. They shall not admit a deadly sin into themselves.

59. They shall remember him who made them.

60. The tribes of the earth.

61, 62. For he is the King of kings and Lord of lords, and the only Master of the whole race of men, as the one who alone redeemed them with his own blood. ^D

63. The ones who are powerful in spirit partook of the grace of God.

64. In his presence shall fall all those who descend to the earth. ^A 65. And my soul lives for him, 66. And my seed shall serve him. 67. A generation to come shall be announced to the Lord. 68. And they shall announce his righteousness. 69. To a people who shall be born, whom the Lord has made.

Psalm David. Ps. XXII.

1. The Lord shepherds me, and I shall lack nothing. 2. In a place of pasture, there he has made me to dwell. 3. Upon water of rest, he has nurtured me. 4. He has converted my soul. 5. He has guided me upon paths of righteousness, 6. For the sake of his name. 7. For even if I should walk in the midst of the shadow of death, ^B 8. I shall fear no evils, because you are with me. 9. Your rod and your staff, these have comforted me. 10. You have prepared a table before me, in opposition to those who afflict me. 11. You have anointed my head with oil.

Athanasius' Interpretation

64. All who contemplate earthly things. 65. To him, indeed, my soul lives; he is dead to the world. 66. And all my thought shall be subject to him. 67. Shall be acceptable to the Lord. 68. They shall proclaim his precepts. ^C 69. To him who shall be born, he says, in baptism.

The preceding inscription contains: "Psalm David," that is to say, "a psalm to him who was the shepherd of the sheep." For it is manifest that David was a shepherd of sheep. Therefore, a "Psalm to David," I say, to the Son of God, to the Good Shepherd; for which reason he attaches to him, saying: ^D

1. The good shepherd, who has laid down his life for us. 2. In the Church of God, where his saints flourish. 3. In the grace of the Holy Spirit. 4, 5. Turning my soul from the captivity of the devil, he led it to himself into his commandments. 6. For his name's sake. 7. When I shall endure torments for you. 8. No torment shall terrify me, because you strengthen me to endure these things. 9. Your Son and your Holy Spirit converted me. 10. By the heavenly table, he refers to the immortal mystery. 11. By the oil, he refers to the grace of the Holy Spirit.

Addenda and corrigenda from the Vatican codex.

12. And thy cup which inebriateth, how glorious it is! 13. And thy mercy shall follow me all the days of my life. 14. And that I may dwell in the house of the Lord for length of days. Prima Sabbati, psalmus David. PSAL. XXIII. 1. The earth is the Lord's, and the fulness thereof. 2. The world, and all they that dwell therein. 3. For he hath founded it upon the seas. 4. And prepared it upon the floods. 5. Who shall ascend into the mountain of the Lord? 6. Or who shall stand in his holy place? 7. He that hath clean hands and a pure heart. 8. Who hath not received his soul in vain. 9. Nor hath sworn in deceit to his neighbour. 10. He shall receive a blessing from the Lord. 11. And mercy from God his Saviour. 12. This is the generation of them that seek him. 13. That seek the face of the God of Jacob. 14. Lift up your gates, O ye princes. 15. And be ye lifted up, ye eternal gates. 16. And the King of glory shall enter in. 17. Who is this King of glory? 18. The Lord strong, and mighty. 19. The Lord mighty in battle.

^A (a) He shall receive a blessing from God his Saviour, and he shall obtain mercy from the God who saves him. (*In the margin of the Barberini codex.*)

ATHANASIAN INTERPRETATION

The aforementioned inscription contains: Psalm of David for the day of the Sabbath. This signifies that the psalm was spoken by David concerning the resurrection of the Lord. ^B Titulus præpositus continet: Psalmus David prima Sabbatorum. Hoc autem significat, quod psalmus dictus est a Davide de resurrectione Domini. 1. For in the beginning he made the earth. 2. But all things that are in it, he himself made, and them that dwell in it. 3. For the earth consists of water by his command. 4. That the rivers might pass through it. 5. Into the heavenly city, he says. 6. Who is worthy of the eternal dwellings? 7. Casting off all iniquity from himself, and doing all things according to the will of God. 8. That which is in the world, he did not love. 9. Nor did he perjure himself, nor tell a lie. 10. 11. In the present and in the future age. 12. Of them that love the Lord. 13. Of them that desire to see him. 14-19. He speaks of the descent ^C which he made into the lower parts of the earth, and he plundered hell. ^D

20. Lift up the gates, ye princes; 21. And be ye lift up, ye everlasting gates: 22. And the King of glory shall enter in. 23. Who is this King of glory? 24. The Lord of hosts, he is the King of glory.

Psalm of David. PSAL. XXIV.

1. Unto thee, O Lord, have I lifted up my soul; 2. O my God, I have put my trust in thee, let me not be ashamed. 3. Neither let my enemies mock me: 4. For all they that wait on thee shall not be ashamed. 5. Let them be ashamed that work iniquity in vain. 6. Shew me thy ways, O Lord, and teach me thy paths. 7. And teach me thy paths. 8. Lead me in thy truth [in thy truth], 9. And teach me, for thou art God my Saviour.

ATHANASII INTERPRETATIO.

20-24. ^A He speaks of his return, which he made into the heavens.

The title set before us contains: "Psalmus David." The inscription is understood in two ways: concerning the only-begotten Son of God, and concerning those who dedicate themselves to him. For the name "David" is sometimes interpreted as "manupotens" (mighty of hand), which is no other than the Son of God; at other times it is "desideratus" (the desired one), which belongs to those who run to him. Thus, therefore, you will find the psalm said of both: for those who take refuge in him offer the psalm to him. Therefore, it is a "Psalmus David"—in part, as it is said to him, and in part, as these offer it; for we have said that David’s name has a double interpretation. ^B

1. To thee I have brought it. 2. Neither now, nor in the world to come. 3. Let them not mock me.

4, 5. For it is written: "That we must through much tribulation enter into the kingdom of heaven." So he that endures to the end, the same shall be saved.

6, 7. For I am a child, and I have need of thy teaching.

8, 9. Lead me with thy Holy Spirit. ^C

^A 10. And I have waited for you all the day long. 11. Remember, O Lord, thy mercies. 12. And thy mercies, that they are from of old. 13. Remember not the sins of my youth, nor my ignorances. 14. According to thy mercy, O Lord, remember me. 15. For the sake of thy goodness, O Lord. 16. Gracious and upright is the Lord. 17. Therefore will he give a law to sinners in the way. 18. He will guide the meek in judgment. 19. He will teach the meek his ways. 20. All the ways of the Lord are mercy and truth. 21. Unto them that seek his covenant and his testimonies. 22. For thy name’s sake, O Lord. 23. And be propitious to my sin; for it is great. 24. Who is the man that feareth the Lord? 25. He shall appoint him a law in the way that he hath chosen. 26. His soul shall dwell in good things. 27. And his seed shall inherit the earth. 28. The Lord is a firmament unto them that fear him.

ATHANASIUS' INTERPRETATION

10. When I am in the light, I await thee and thy promise. 11, 12. Remember, O Lord, that thou art merciful, and that from of old thou art accustomed to have mercy on those who prostrate themselves before thee. 13. Do not remember all my sins, which I committed when I was young, and which I did in ignorance. 14, 15. For the sake of thy goodness, O Lord. Just as thy mercy is great, so, having remembered me, make me worthy of thy mercy, since thou art easy to approach and offerest thyself to all. 16. Since he is good and merciful. 17. Therefore he converts sinners to himself. ^C 18, 19. He will lead into truth those who do not resist him, and he will teach those who listen to him how they may arrive at the kingdom of heaven. 20, 21. All the commandments of the Lord are mercy and faith for those who wish to fulfill the Old Testament according to the things spoken by the Lord and by his apostles. 22, 23. He who is the Lamb of God, and who takes away my sin; for it is great. 24. Who is he that thinks to have God as his overseer? 25. He will instruct him in his precepts. 26. In the places of the supercelestial city. 27. He signifies the world above. 28. The Lord is a helper unto those that fear him. ^D

Addenda et corrigenda from the Vatican Codex

29. And His covenant shall manifest to them. 30. My eyes are ever toward the Lord, 31. For He shall pluck my feet out of the snare. 32. Look upon me, and have mercy on me; 33. For I am an only child and poor. 34. The tribulations of my heart have been multiplied; 35. Bring me out of my distresses. 36. Look upon my humility and my labor, 37. And forgive all my sins. 38. Look upon my enemies, for they have been multiplied; 39. And they have hated me with unjust hatred. 40. Keep my soul, and deliver me; 41. Let me not be ashamed, for I have hoped in Thee. 42. The simple and upright have joined themselves to me, because I have waited for Thee, O Lord. 43. Deliver, O God, Israel out of all his tribulations.

Psalm of David, PSALM XXV. ^A 1. Judge me, O Lord, for I have walked in my innocence:

ATHANASIUS’ INTERPRETATION. ^C

29. He will teach them. 30. He says, "of my heart." 31. From sins. 32. Attend to my weakness, and have mercy on me. 33. Having nothing. 34. My sins. 35. From sins. 36, 37. Look, for I am dust, and consider the ^D power of the enemies making an assault upon me, and being compassionate, forgive all my sins. 38. He signifies demons. 39. Having done nothing unjust by me. 40. From the contrary powers. 41. Do not alienate me from Thyself, for I have hoped, that Thou wilt receive me. 42. I have been filled with joy, remembering Thy promises. 43. Deliver, he says, the mind which sees God.

The prefixed title contains: Psalm of David, that is, Psalm to the Son of God. For David is translated "capable in hand," which is the Son of God, just as the prophet Ezekiel is shown saying to the Babylonians: that I indeed have used all innocence toward them, but they [have dealt with] me [with] wickedness.

2. And I, hoping in the Lord, shall not be weakened. ^A 3. Prove me, O Lord, and tempt me: 4. Burn my loins and my heart. 5. For thy mercy is before mine eyes: 6. And I have taken pleasure in thy truth. 7. I have not sat in the counsel of vanity: 8. And I will not enter in with them that work iniquity: 9. I have hated the church of the malignant. 10. And I will not sit with the ungodly. 11. I will wash my hands in innocency: 12. And I will compass thine altar, O Lord, 13. That I may hear the voice of praise, ^B 14. And tell of all thy wondrous works. 15. O Lord, I have loved the beauty of thy house, 16. And the place of the habitation of thy glory. 17. Do not destroy my soul with the ungodly, 18. Nor my life with men of blood:

ATHANASIAN INTERPRETATION

In the vision of the cherubim: *As the voice of a host.* [(1)] Therefore, in his saying, *As the voice of the Mighty One* [(a)], he has said that he heard the voice of the Word of God. For the Word of God would be the Mighty One by hand. For we have said that "Psalmus" [refers] to the Son of God, since David is interpreted as "mighty by hand," which is the Word of God, as we have learned from the prophet Ezekiel.

*As the voice of the Mighty One.* Assuredly, in saying, *As the voice of the Mighty One*, he said that he heard the voice of the Word of God. For God the Word truly is the Mighty One by hand. We have said, therefore, that this is a Psalm to the Son of God; because David is interpreted as "mighty by hand," which is God the Word, as we have learned from the prophet Ezekiel.

2. *For I have God*, [(2)] *the one strengthening me, in whom I hope.* 3, 4. *As the knower of hearts, thou knowest everything in me, how it is regarding thee.* 5. *For thy mercy, which thou hast commanded me to do for those in need, is before my eyes.* 6. *And in this, doing this, I have been found faithful before thee.* 7. *I have not rested with the murmurs* [(3)] *of the wicked.* 8. *Nor have I associated with them.* 9. *The multitude, he says, of those who rise up against him who made them, I have hated.* 10. *I will not sit in council.* [(4)] 11. *He means the hands of the soul.* [(5)] 12. *And I will minister to thee.* 13, 14. *He means the reading:* And that I may tell of all thy wondrous works. [(6)] 15. *The faithful people.* 16. *Where thou dwellest.* 17. *Do not set me on thy left.* 18. *Of murderers.*

Addenda et corrigenda from the Vatican codex

(1) *As the voice of a host* being seen, the voice of the Word of God, etc., he has said the Word of God. Therefore, the Mighty One by hand would be the Word of God. He therefore puts forth the psalm itself (for it is permitted to say here "a psalm to David"). For we have said: a psalm, the... (2) Christ. (3) Reasonings. (4) *And with the ungodly, nor*, etc. (5) Of my soul. (6) *And* are wanting in the codex.

(a) S., Th., *Thunder of the Mighty God.* O', *Voice of the God Shaddai.* A., *The Mighty One.* Hexapl. Orig. ap. Montfauc. *Voice of the omnipotent God*, according to the Vulgate version.

19. In whose hands are iniquities; ^A 20. Their right hand is filled with bribes. 21. But I have walked in my innocence: 22. Redeem me, O Lord, and have mercy on me. 23. My foot has stood in uprightness: 24. In the churches I will bless you, O Lord.

Psalm of David, before he was anointed. PSAL. XXVI.

1. The Lord is my illumination and my savior, whom shall I fear? 2. The Lord is the protector of my life, from whom shall I tremble? 3. When they draw near against me to do evil, to eat my flesh; ^B 4. They that trouble me are my enemies, they themselves were weakened and fell. 5. If a camp should set itself against me, my heart shall not fear. 6. If war should rise up against me, in this I will hope [I will hope]. 7. One thing I have asked of the Lord, this will I seek, 8. To dwell in the house of the Lord all the days of my life.

ATHANASIUS' INTERPRETATION

19. Of those turning away for the sake of wealth. 20. They were always ready to consent to all injustice. 21. Not in guile, nor in the remembrance of wrongs. 22. And from the present evil age deliver me, and in the ^C future judgment have mercy on me.

The proposed title contains: *Psalm of David, before he was anointed.* The psalm is said to be for the catechumens before the illumination (that is, before baptism). *David* said—this means *to the despised*; for this is how the name *David* is interpreted: *contempt*. It is interpreted also as *mighty in hand*, and *desiderated*, and *I have desired this one*, and this one is *beloved*, and *desiderated*, and *alone*. Thus, we take the interpretation of the name David following the order of the psalm.

1. The Lord illuminating, and saving me from all, whom shall I fear? ^D 2. The Lord takes care of my life, from whom shall I tremble? 3. He says *demons*. 4. He says the same *contrary powers*. 5, 6. If war should rise up against me, visible or invisible, I hope in the faith of the Lord to put it to flight. I will glorify you among the faithful peoples.

*Addenda and corrigenda from the Vatican codex.* (1) N. 23. *I have been established*, he says, *in you*. N. 24. *Among the faithful peoples I will glorify you.* (2) That through cinnabar, etc. (3) Psalm is wanting in the codex. (4) The psalm. *The saying of David*, etc. (5) N. 4. *He speaks similarly about them*. N. 5. *Those*, etc., N. 6. *If*, etc.

9. That I may see the beauty of the Lord, 10. And visit his holy temple. 11. For he hid me in his tabernacle; 12. In the day of my evils he covered me in the secret place of his tabernacle. ^A 13. He exalted me upon a rock; 14. And now behold, he has exalted my head above my enemies. 15. I went round, and offered in his tabernacle a sacrifice of praise and jubilation: 16. I will sing and say a psalm to the Lord. 17. Hear, O Lord, my voice, which I cried to thee. 18. Have mercy on me, and hear me. 19. To thee my heart has said: I will seek the Lord. 20. My face has sought thee: 21. I will seek thy face, O Lord. 22. Turn not away thy face from me: 23. And decline not in thy wrath from thy servant. 24. Be thou my helper, do not forsake me: 25. And do not despise me, O God my savior. ^B 26. For my father and my mother have forsaken me: 27. But the Lord has taken me up. 28. Set me a law, O Lord, in thy way.

ATHANASIUS' INTERPRETATION

9, 10. His glory. ^C 11. That he might keep me in purity, my soul and my limbs. 12. The Lord healed me while I was infirm with sins in his baptism, and clothed me with himself. For the baptistery is the secret place of the Church. 13. The Lord built me up in him. 14. And he has made me to rule over my enemies. 15. With a pure mind I sent my prayer to him. 16. Praising him, and crying out in exultation to him. 17, 18. He relates the prayer. 19. I have been joined to thee. 20, 21. My soul desires to see thee. ^D 22. Take not thy holy Spirit from me. 23. Forsake me not, being angry. 24, 25. Neither let thy light fail me, lest I become blind in the vision of my mind. 26, 27. Having no other help, vindicate me for thyself. 28. Establish me in thy law.

29. And lead me in a straight path, because of my enemies. 30. Do not deliver me over to the souls of those who afflict me. 31. For unjust witnesses have risen up against me. 32. And iniquity has lied to itself. 33. I believe that I shall see the good things of the Lord in the land of the living. 34. Wait for the Lord. 35. Be of good courage, and let your heart be strengthened, and wait for the Lord.

Psalms of David. PSAL. XXVII.

ATHANASIUS' INTERPRETATION

The preceding title contains: [Psalms] of David: as it were a prayer of the people, of the one who has separated himself from the world. For David is interpreted as "sole" ^C or "one who keeps to himself".

1. I will groan to you. 2. Do not neglect me. 3. Lest you leave me uncared for, and I be made equal to those who cast themselves into sins. 4. Hear, O Lord, the voice of my supplication, when I offer it before you. 5. While I lift up my mind to heaven. 6. Do not deliver me to the devil and his angels for the eternal fire.

Addenda et corrigenda from the Vatican codex

8. Of those who speak peace with their neighbor. ^A 9. But evils are in their hearts. 10. Give to them, O Lord, according to their works. 11. And according to the wickedness of their devices. 12. According to the works of their hands give to them. 13. Render their retribution to them. 14. Because they have not understood the works of the Lord. 15. And unto the works of his hands. 16. You will pull them down, and you will not build them up. 17. Blessed be the Lord, because he has heard the voice of my supplication. 18. The Lord is my helper and my protector. 19. In him my heart has hoped, and I have been helped. ^B 20. And my flesh has flourished again. 21. And with my will I will praise him. 22. The Lord is the strength of his people. 23. And he is the protector of the salvations of his Christ. 24. Save your people, O Lord, and bless your inheritance. 25. And shepherd them, and exalt them even unto eternity.

ATHANASIAN INTERPRETATION

7, 9. With demons, and hypocrites, and the insane. ^C 10. As they are double, give to them a double crushing. 11. According to their injustices. 12, 13. As they are accustomed to give evil things to each individual, so give to them. 14, 15. Because they neither wish to know the works of the Lord, nor his ordinances. 16. You will strike them, and you will not heal; for they will not repent. 17. Blessed be the Lord, because he has filled the voice of my supplication. 18. The Lord is protecting me, and rising up against my enemies. 19. My heart has surrendered itself to him, and it has been strengthened by him. ^D 20. In the resurrection. 21. I will serve you readily, and will surrender myself to you. 22. The Lord is the power of his people. 23. He is the protector of his holy ones. 24. Both in the present and in the future age. 25. Glorify them in your kingdom.

OF THE TITLES OF THE PSALMS — PSALM XXVIII

^A A Psalm of David, of the exit from the tabernacle. PSALM XXVIII. 1. Bring to the Lord, O you sons of God. 2. Bring to the Lord the sons of rams. 3. Bring to the Lord glory and honor. 4. Bring to the Lord glory to his name. 5. Adore the Lord in his holy court. 6. The voice of the Lord is upon the waters. 7. The God of glory has thundered. 8. The Lord is upon many waters. 9. The voice of the Lord is in power. 10. The voice of the Lord is in magnificence. 11. The voice of the Lord shatters the cedars. 12. And the Lord shall shatter the cedars of Lebanon. 13. And he shall grind them as the calf of [the] ^B Lebanon. 14. And the beloved as the son of unicorns. 15. The voice of the Lord cutting through the flame of fire. 16. The voice of the Lord shaking the desert.

ATHANASIUS’ INTERPRETATION.

The preceding inscription contains: A Psalm of David, of the exit from the tabernacle; that is to say, the psalm is spoken by David concerning those things which each person ought to offer to God—the good things from his own heart, in deed and in word; for from the heart all things proceed. For this reason he said: "Of the exit from the tabernacle," meaning, namely, those things that proceed from the heart.

1. He signifies the apostles. 2. The disciples of the apostles. 3. The people from the Jews and from the Gentiles. ^C 4. Those who have believed in the Lord and have hoped in his name. 5. In the supernal Jerusalem. 6. The preaching among the Gentiles. 7. The Holy Spirit his own coming upon the apostles. 8. Likewise his preaching among the Gentiles. 9. His preaching doing wonders. 10. The name of the Lord being glorified. 11. He signifies the demons. 12. He signifies the teachers of the Jews. 13. Thus he shall shatter the rulers and the people ^D of the Jews, as the calf which they made in the desert, which Moses ground to pieces. 14. And the faithful people have upon their forehead a lofty horn, as the son of unicorns. 15. When he said to the thief: Today you shall be with me in paradise. 16. The world, which it could not move out of idolatry, the word of them (the apostles) transferred into faith.

* Luc. XXIII, 43.

[index: entries preserved]

17. And the Lord shall move the desert of Cades. ^A 18. Voice of the Lord preparing the hinds: 19. And He shall reveal the wooded places. 20. And in His temple everyone shall say glory. 21. The Lord shall make the flood to dwell: 22. And the Lord shall sit as king forever. 23. The Lord shall give strength to His people, 24. The Lord shall bless His people in peace.

*In the end. A psalm of a song for the dedication of the house of David. PSAL. XXIX.*

1. I will exalt Thee, O Lord, for Thou hast upheld me: 2. And Thou hast not made my enemies glad over me. 3. O Lord my God, I have cried to Thee, and Thou hast healed me. ^B 4. O Lord, Thou hast brought forth my soul from hell: 5. Thou hast saved me from them that go down into the pit. 6. Sing to the Lord, O you His saints; 7. And give praise to the memory [to the memory] of His holiness.

INTERPRETATION OF ATHANASIUS

17. Cades is interpreted as 'illuminated': it signifies the world, therefore, which He translated into the knowledge of Himself. 18. The apostles. 19. It signifies the nations. 20. And all in His temple shall glorify Him. 21. It signifies Baptism. 22. In heaven and on earth. 23. It signifies the Holy Spirit. 24. The Father in His Son shall bless the faithful.

The proposed inscription contains: *In the end, a psalm of a song for the dedication of the house of David.* This, therefore, is what it says: This psalm of the song is spoken because at the end of the age the Lord shall make all the faithful new, having risen from the dead; for we are His house, just as He said: "I will dwell in them and walk among them," and because He brings them into His kingdom. ^D

The preface inscription contains: *In the end, a psalm of a song for the dedication, or renovation, of the house of David.* This, therefore, signifies: This psalm of the song is called such, because at the end of the age the Lord shall renew all the faithful, raising them from the dead. For we are His house, just as He said: *I will dwell in them, and walk among them,* and because He will introduce them into His kingdom.

1. I will glorify Thee, O Lord, for I shall be restored. 2. The contrary powers. 3. From my heart I have cried. 4. From sin. 5. From the demons. 6. Of a pure heart. 7. In your remembering the Lord, glorify Him.

* II Cor. vi, 16.

8. For there is wrath in His indignation, ^A 9. And life in His will. 10. In the evening weeping will tarry, 11. And in the morning gladness. 12. I said in my abundance: I shall not be moved forever. 13. O Lord, by Your will You gave power to my beauty; 14. You turned away Your face, and I became troubled. 15. To You, O Lord, I will cry; 16. And I will make supplication to my God. 17. What profit is there in my blood, when I descend into corruption? 18. Shall the dust confess to You? ^B 19. Or shall it proclaim Your truth? 20. The Lord heard, and had mercy on me: 21. The Lord became my helper. 22. You turned my wailing into joy for me; 23. You tore off my sackcloth, and girded me with gladness. 24. That my glory may sing to You, and I may not be pricked; 25. O Lord my God, I will confess to You forever.

ATHANASIUS' INTERPRETATION

8. In His indignation, wrath comes upon those against whom He is indignant. ^C 9. In His commandments. 10. In sin there is sorrow. 11. And in the works of light, gladness. 12. But I, when I sinned, said: May evils not come upon me. 13. But You, before I sinned, gave to my soul Your grace. 14. Later, however, when I had sinned, You turned away, and in great anguish I became mindful of the day of judgment. 15. To You, my Creator, I will cry aloud. 16. And to You, my overseer, I will make supplication. 17. I said to myself: What profit is there in my soul when I am sinning? ^D 18, 19. Or can I, after I have died, confess to You? 20, 21. Thus, as I was praying, the Lord became my helper. 22. The sorrow of my sin. 23. You tore off my sin, and girded me with Your grace. 24. That my heart may sing to You, and I may not repent. 25. Not for a time do I surrender myself to You in servitude, but forever.

To the end, a psalm of David concerning ecstasy. PSALM XXX.

1. In You, O Lord, have I hoped, let me not be confounded for ever. 2. In Your justice deliver me, and rescue me. 3. Incline Your ear to me. 4. Make haste to deliver me. 5. Be to me a God ^A protector. 6. And a house of refuge, that You may save me. 7. For You are my strength, and my refuge. 8. And for Your name's sake You will lead me, and sustain me. 9. You will bring me out of this snare, which they have hidden for me. 10. For You are my protector, O Lord. 11. Into Your hands I will commend my spirit. 12. You have redeemed me, O Lord, God of truth. 13. You have hated those who observe empty vanities in vain. 14. But I have hoped in the Lord. 15. I will exult and rejoice in Your mercy. 16. For You have looked upon my humiliation. 17. You have saved me from necessities my soul. 18. And You have not shut me up in the hands of enemies.

ATHANASIUS' INTERPRETATION.

The aforementioned inscription contains: A Psalm of David concerning ecstasy, which is to say that David spoke the psalm regarding those who have completely departed from sin and returned to the Lord. ^B

Titulus præpositus continet: The prefixed title contains: A Psalm of David concerning ecstasy, or concerning departure, which is to say that David spoke the psalm regarding those who have completely departed from sin, and are converting themselves to the Lord.

1. Having all my solicitude in You. 2. Let me not be a reprobate, O Lord. 3. Grant me kindly ears. 4. And make haste to deliver me. 5. Be to me a God providing support to me. 6. For he who comes to You shall not be cast out. 7. For You are my strength and my bulwark. ^C 8. And for Your name's sake lead me, and nourish me in Your justifications. 9. Of the sin dwelling in my heart. 10. For You are my protector, O Lord. 11. My soul, he says. 12. You have redeemed me from the servitude of falsehood, O You who are the God of the people of truth. 13. You have hated those who persist in sin. ^D 14. Establishing me apart from error. 15. When I shall have attained mercy from You, I will exult and rejoice in my heart. 16. For You have perceived my infirmity. 17. From sins. 18. Of the devil.

Addenda et corrigenda ex cod. Vatic. (Addenda and corrections from the Vatican codex).

19. You have set my feet in a spacious place. 20. Have mercy on me, O Lord, for I am afflicted: 21. My eye is troubled with indignation, 22. My soul and my belly. ^A 23. For my life has failed in sorrow; 24. And my years in groanings. 25. My strength has been weakened in poverty, 26. And my bones have been troubled. 27. Above all my enemies I have become a reproach: 28. And to my neighbors exceedingly, 29. And a fear to my acquaintances. 30. They that saw me without fled from me. 31. I have been forgotten as one dead from the heart: 32. I have become like a lost vessel. 33. For I heard the reproach of many dwelling round ^B about. 34. While they assembled together against me, 35. They consulted to take my soul. 36. But I have hoped in thee, O Lord. 37. I said, Thou art my God; 38. My lots are in thy hands. 39. Deliver me from the hand of my enemies, 40. And from them that persecute me.

INTERPRETATION OF ATHANASIUS

Addenda et corrigenda ex cod. Vatic. (1) N. 27, 28, 29. He says, “my enemies, etc., reproach me, those [who are] in me, lest they themselves might likewise be overcome.” (2) As [in] 6. (3) N. 33. “I hear, etc., me. N. 34, ‘in my heart’ my. N. 35. ‘Upon’, etc.” (4) “Deliver me.”

41. Make thy face to shine upon thy servant: ^A 42. Save me in thy mercy. 43. O Lord, let me not be confounded, for I have called upon thee. 44. Let the wicked be ashamed, and let them be brought to hell: 45. Let lying lips become mute, 46. Which speak iniquity against the just, 47. In pride and contempt. 48. O how great is the multitude of thy sweetness, O Lord, 49. Which thou hast hidden for them that fear thee: 50. Thou hast wrought for them that hope in thee, 51. In the sight of the sons of men. 52. Thou shalt hide them in the secret of thy face, 53. From the vexation of men: 54. Thou shalt protect them in thy tabernacle from the contradiction of tongues. 55. Blessed be the Lord, for he hath made his mercy wonderful in a fortified city. 56. But I said in my excess of mind: 57. I am cast away from the sight of thine eyes. 58. Therefore thou hast heard the voice of my prayer, when I cried unto thee. 59. Love the Lord, all ye his saints:

(a) V. 53. “From”, etc., “them”. V. 54. “In a tabernacle”, etc.

ATHANASIAN INTERPRETATION

Addenda et corrigenda from the Vatican codex

60. That he seeks the truth of the Lord. ^A 61. And he recompenses those who do exceedingly in pride. 62. Conduct yourselves manfully, and let your heart be strengthened. 63. All who hope in the Lord.

A Psalm of David; of understanding. PSAL. XXXI. 1. Blessed are they whose iniquities are forgiven. 2. And whose sins are covered. 3. Blessed is the man to whom the Lord does not impute sin. 4. Nor is there guile in his mouth. 5. Because I kept silence, my bones grew old. 6. From crying out all the day. 7. Because by day and night thy hand was heavy upon me. 8. I was turned into misery, while the thorn was fixed in me! ^B 9. I have made my sin known. 10. And I did not hide my iniquity. 11. I said: I will confess my iniquity against myself to the Lord. 12. And thou didst remit the impiety of my heart. 13. For this shall every saint pray to thee in a favorable time.

ATHANASIUS' INTERPRETATION

60. Good works. 61. To those doing sin, he says. 62. Let not your hearts be dissolved, but be strengthened. 63. All who have hope in the Lord.

The title set before it contains: A Psalm of David, of understanding. This therefore signifies that those who have sinned, coming into understanding, are converted; for David is interpreted as "contempt," such as are those who have sinned. 1, 2. He speaks of those who are baptized. ^C 3. In the day of judgment. 4. A lie, he says. 5, 6. Because I kept silence, ceasing to pray incessantly, therefore I was consumed by sin. 8. I was turned into misery: into sin, from which thou didst deliver me; and sins were conglutinated to me. 9, 11. I said, having turned to thee: "I will confess to thee, saying: Father, I have sinned against heaven and before thee; I am no longer worthy to be called thy son." 12. Thou alone, having heard these things from him who says this, didst say: "This my son was dead and has come to life; he was lost, and is found." ^D 13. And consequently all thy angels rejoiced because of me.

14. But in the flood of many waters, they shall not come near him. ^A 15. Thou art my refuge from the affliction which has surrounded me. 16. My exultation, deliver me from those who surround me. 17. I will give thee understanding, and I will instruct thee in this way in which thou shalt go. 18. I will fix my eyes upon thee. 19. Be not like the horse and the mule, which have no understanding. 20. With bridle and bit, constrain their jaws. 21. Of those who do not come near thee. 22. Many are the scourges of the sinner: 23. But mercy shall surround him who hopes in the Lord. ^B 24. Be glad in the Lord, and exult, ye righteous; 25. And glory, all ye upright in heart.

Psalm of David. Without inscription among the Hebrews. PSALM XXXII.

1. Exult, ye righteous, in the Lord: 2. Praise becomes the upright. 3. Confess to the Lord with the harp.

ATHANASIUS' INTERPRETATION

14. Through his tears his sins are wiped away. 15. This cries out, converting with tears: ^C 16. For my sins, he says. 17. The Lord says to him: I will teach thee in the way in which thou shalt go. 18. And I will keep thee in it. 19. And sin no more, as one who has no understanding. 20. But rein in thy body and soul and bring them into servitude, when they do not obey thee. 21. Of those who do not obey thee. 22. Many were thy scourges. 23. But because thou hast hoped in my mercy, thou hast been delivered from them. 24. Eternal joy and exultation. 25. For he who glories, let him glory in the Lord.

The title placed before us contains: "Psalm of David." For David is interpreted as "desirable," which can be understood of the choir of saints, since he is desired by the Lord. Therefore the psalm is said to be for the desired choir of saints, that is, for those who are "David" according to the interpretation of the name and the observance of the commandments.

1. Always rejoice in the Lord. ^D 2. Praise becomes the upright unto the Lord. 3. Mortifying yourselves to the world, thus shall ye praise him.

Additions and corrections from the Vatican codex

(1) soul. (2) Of those who are to come, etc. (3) He has hoped. (4) "Psalm" contains: concerning David, etc.

4. In a ten-stringed psaltery, psalm ye unto him. ^A 5. Sing unto him a new song. 6. Well psalm ye unto him with loud shouting. 7. For the word of the Lord is right. 8. And all his works are in faithfulness. 9. The Lord loveth mercy and judgment. 10. The earth is full of the mercy of the Lord. 11. By the word of the Lord were the heavens established. 12. And by the Spirit of his mouth all their power. 13. Gathering as a skin the waters of the sea. 14. Laying up the depths in storehouses. 15. Let all the earth fear the Lord. 16. But from him let all that dwell in the world be moved. 17. For he spoke, and they were generated. 18. He commanded, and they were created. 19. The Lord dissipateth the counsels of the nations. 20. And he rejecteth the thoughts of the peoples. 21. And he setteth aside the counsels of princes. 22. But the counsel of the Lord abideth for ever.

ATHANASIAN INTERPRETATION

4. By the ten commandments glorify him. 5. He speaketh of a pure song. 6. From your heart. 7. True is his promise. 8. What you do, do in faith. 9. Let mercy and my faith never fail thee. 10. Thy mercy, O Lord, is spread over every soul of man. ^C 11. He speaketh of the apostles. 12. And that he breathed into their face saying: Receive the Holy Spirit, because he arose from the dead; for the powers which the apostles performed, they performed by the Holy Spirit, which they received from his mouth. 13. He hath gathered the nations of the world, dead in sin, as a skin. 14. In the apostles his ordinances. 15. That they might know that he was their creator. 16. Let all be transferred unto the Lord. 17. In the baptism. 18. For he hath renewed them. 19. He casteth away prior counsels from their hearts. ^D 20. And he changeth their former thoughts. 21. And he dissipateth the counsels of demons. 22. His teaching.

Addenda and corrigenda from the Vatican codex. (1) Gospels. (2) And all things which, etc. (3) Not... to thee. (4) The mercy of the Lord upon, etc. (5) N. 11. Concerning, etc., when he arose from the dead, etc., they performed, which, etc., his. (6) Gathering... dead [as] a skin, etc.

25. The thoughts of his heart unto generation and generation. ^A 24. Blessed is the nation, whose Lord is their God. 25. The people, whom he hath chosen for an inheritance to himself. 26. The Lord looked from heaven; 27. He beheld all the sons of men. 28. From his prepared habitation, 29. He looked upon all that inhabit the earth, 30. Who fashioneth their hearts one by one; 31. Who understandeth all their works. 32. A king is not saved by much strength; 33. And a giant shall not be saved by the multitude of his strength. ^B 34. A horse is a deceitful thing for safety; 35. And in the abundance of his strength he shall not be saved. 36. Behold the eyes of the Lord are upon them that fear him; 37. Them that hope on his mercy; 38. To deliver their souls from death; 39. And to feed them in famine. 40. But our soul waiteth for the Lord; 41. For he is our help and protector; 42. For our heart shall rejoice in him; 43. And we have hoped in his holy name.

ATHANASIAN INTERPRETATION

44. Let your mercy, O Lord, occur upon us, just as we have hoped in you. A Psalm of David, when he changed his countenance before Abimelech, and he dismissed him, and he departed. PSALM XXXIII.

1. I will bless the Lord at all times. 2. Continually is his praise in my mouth. 3. In the Lord shall my soul be praised. 4. Let the meek hear, and be glad. 5. Magnify the Lord with me. 6. And let us exalt his name together. 7. I sought the Lord, and he heard me. 8. And he delivered me from all my tribulations. 9. Come to him, and be enlightened. 10. And your faces shall not be confounded. ^B 11. This poor man cried, and the Lord heard him. 12. And he saved him out of all his tribulations.

THANASIUS’ INTERPRETATION.

44. As we have hoped, because your mercy is immense and investigable toward us, so show it to us, O Lord. The preceding title contains: A Psalm of David, when he changed his countenance before Abimelech, and he dismissed him, and he departed. This, therefore, is the interpretation: It is spoken concerning those who turn from dead works to the Lord. For it says: "Of David" (Tō Dabid), which is interpreted, "Him I have desired." And when he changed his countenance before Abimelech, that is to say, when anyone changes the face of his heart from evil to good before the King of our fathers; for Abimelech is interpreted "My Father's kingdom," which is understood as the Lord, since he says to the one who is changing the face of his heart from evil to good: "Child, your sins are forgiven you." ^C

1, 2. Unceasingly, he says. 3. His praise shall not be silent in my mouth. 4. From the Lord, he says. 5. The holy powers. 6. And we will glorify him on earth, as you in heaven. 7. Through prayer, he says. 8. Of my sins. 9, 10. Your hearts. 11. Humility of heart. 12. From all temptation.

Addenda et corrigenda ex cod. Vatic.

(1) The text beginning "The cross-marked part contains: Of David, when he changed his countenance before Abimelech..."—of the King of our fathers. For Abimelech is interpreted "My Father's kingdom," which is understood as the Lord, as he says to the one who is changing the face of his heart from evil to good: "Child, your sins are forgiven." ... when he changed his countenance before Abimelech, and he dismissed him, and he departed. This, therefore, is the interpretation: He speaks of those who turn from dead works to the Lord. For he said "Of David," which is interpreted, "Him I have desired." When did he desire him? ... When he changed his countenance before Abimelech; that is, when he changes his face—he changed—from evil to good before the [King of our fathers].

(2) 1. Unceasingly, he says. N. 2. Not silent. N. 3. From the Lord, etc. N. 4. Holy ones. N. 5, 6. And let us glorify, etc.

13. The angel of the Lord shall encamp round about them that fear him, and shall deliver them. 14. O taste and see that the Lord is gracious: 15. Blessed is the man that hopeth in him. 16. O fear the Lord, all ye his saints: 17. For there is no want to them that fear him. 18. The rich have been poor and hungry: 19. But they who seek the Lord shall not want any good thing. 20. Come, ye children, hearken unto me: 21. I will teach you the fear of the Lord. 22. What man is he that desireth life, 23. And loveth to see good days? 24. Keep thy tongue from evil: 25. And thy lips that they speak no guile. 26. Depart from evil, and do good; 27. Seek peace, and pursue it. ^B 28. The eyes of the Lord are upon the righteous; 29. And his ears are open unto their cry. 30. The face of the Lord is against them that do evil, 31. To root out the remembrance of them from the earth. 32. The righteous cried, and the Lord heard them.

ATHANASIUS' INTERPRETATION

13. As over the three children in the furnace of fire. 14. It refers to the immortal gift. 15. For he who hopes to obtain something from him shall receive that, and shall receive more abundantly. ^C 16. For you who wish to be holy, fear him. 17. For no good thing shall be lacking to them that fear him. 18. When wealth, in which they had hoped, has failed. But he properly signifies the people of the Jews. 19. For their wealth is the Lord, who is good and unfailing, in whose hand are all things; for he himself made them. 20-23. He who has a desire to live eternally, and seeks to see endless days. 24. From reproach. 25. From falsehood. 26. From every sin. ^D 27. The Lord, and follow him. 28, 29. He rejoices seeing them because of their works, and is delighted hearing their prayer, because they ask of him things that are pleasing to him. 30. But he is angered, and is indignant against those who do evil things. 31. Both from this earth and from the coming one. 32. Just as the disciples in the tempest of the sea, and from every storm the soul [is separated] from the body.

Addenda and corrigenda from the Vatican codex

33. And from all their tribulations he rescued them.

34. The Lord is near to those who are broken in heart.

35. And he will save the humble in spirit.

36. Many are the tribulations of the righteous.

37. And from all of them the Lord will deliver them.

38. The Lord guards all their bones.

39. Not one of them shall be broken.

40. The death of sinners is evil.

41. And those who hate the righteous shall do wrong.

42. The Lord will redeem the souls of his servants.

43. And all who hope in him shall not do wrong.

Psalm of David. Ps. XXXIV.

1. Judge, O Lord, those who treat me unjustly.

2. War against those who war against me.

3. Take hold of weapon and shield, and arise for my help.

Athanasius's Interpretation

^B ...[the soul] separated from the body, and he heard those crying out to him, and he hears them.

33. From the temptations of the enemy.

34. To the meek.

35. Those who are humble in mind, he says, he saves, not those who merely speak humbly and have a humble appearance.

36. In this world.

37. For they suffer tribulations on his account.

38. The strength of their soul.

39. He will in no way allow them to be corrupted by sin.

40. Sin.

41. And those who hate God and his servants shall sin. ^C

42. From all sin.

43. And all who hope in him will not sin.

The title set before us contains: "Psalm of David." This, therefore, signifies that this psalm pertains to the Son of God. For David both took vengeance on behalf of the stolen sheep, and, fighting on behalf of the people, won the victory by striking down Goliath. This we find has been accomplished by the Son: because he both took vengeance for those oppressed by the opposing powers, and, having waged war and struck down the devil, he has granted victory to our race. This psalm sets forth these truths for you in this way.

1. That he is a righteous judge. ^D

2. The powers of the enemy.

3. Of your cross, he says, and of your faith.

Addenda and corrigenda from the Vatican Codex.

(1) And all the agitation of the soul and of those being storm-tossed, etc. (2) The meek. (3) The humble-minded. (4) He says "all the strength" of, etc. (5) They shall sin. (6) The title, "Psalm of David," etc., is said of the Son of God, etc. It has been accomplished by the Son of God, because, having waged the war for the race of men, I mean the devil, he thus sets forth these truths, as the psalm itself does.

4. Draw out the spear, and shut up against those that persecute me. 5. Say unto my soul: I am thy salvation. 6. Let them be ashamed and confounded that seek after my soul. 7. Let them be turned back and be confounded that devise evil against me. 8. Let them be as dust before the face of the wind. 9. And let the angel of the Lord straiten them. 10. Let their way be darkness and a slippery place. 11. And let the angel of the Lord persecute them. 12. For without cause they have hidden their destruction of their snare for me / for they have hidden their snare for my destruction. ^A 13. They have upbraided my soul in vain. 14. Let the snare come upon him, which he knoweth not. 15. And let the trap which he hath hidden catch him. 16. And let him fall into the very same snare. 17. But my soul shall exult in the Lord. 18. And shall be delighted over his salvation. 19. All my bones shall say: Lord, Lord, who is like unto thee? 20. Delivering the needy from the hand of them that are stronger than he. 21. And the needy and the poor from them that plunder him. ^B

ATHANASIUS' INTERPRETATION

4, 5. And by the grace of the Holy Spirit surrounding my soul, say unto it: Fear not, I am thy salvation. 6. And so then let the powers of the enemy be confounded and put to shame. ^C 7. The same powers likewise. 8. Thy Holy Spirit shall blow the demons out of my heart. 9. And thy illumination shall drive them out of my heart. 10. Those who are destitute of counsel shall fall through fear. 11. And thy grace shall pursue them. 12. When I had nothing to do with them, they placed the pleasures of the world in my heart. 13. They have afflicted, he says, my soul. 14. Let the day of judgment, which he expecteth not, come upon the devil. 15. And the death which he himself invented. 16. And he shall be cast into the hell of fire. ^D 17. He shall rejoice in the Lord eternally. 18. In his ordinances. 19. All my strength, he says. 20. Delivering, he says, the needy of heart from unclean spirits. 21. He frees them from visible and invisible enemies, both in the present and in the future age.

Addenda et corrigenda ex cod. Vatic.

22. Unjust witnesses arose; they asked me things I knew not. 23. They returned me evil for good. 24. And [they caused] sterility to my soul. 25. But I, when they were troublesome to me, put on sackcloth. 26. I humbled my soul with fasting. 27. And my prayer shall return into my bosom. 28. As a neighbor, as our brother, so I pleased. 29. As one mourning and dejected, so I was humbled. 30. And they rejoiced against me and gathered together. 31. Scourges were gathered against me, and I knew it not. ^B 32. They were cut off, and were not pricked. 33. They tested me, they mocked me with mockery. 34. They gnashed upon me with their teeth. 35. Lord, when will You look? 36. Save my soul from their malice.

INTERPRETATION OF ATHANASIUS

22. Arising, thoughts in my heart cast into me the pleasures of life, which I did not want. 23, 24. And that which was sown in me by the Lord they snatched away, by putting their own [thoughts] in me, and they made my soul ^C unfruitful. 25, 26. But I, when those sterile thoughts persisted in my heart, mourned with tears and fasting while praying, if perhaps God, being compassionate, might have mercy on me. 27. And my petition being heard will cause me to conceive works of righteousness. 28, 29. As if mourning for some one of my friends, or of my brothers, so I mourned for myself on account of the sin dwelling in me, and thus through my tears I was pleasing. 30. They, however, when they saw me mourning, gathered together and rejoiced at my tribulation. 31. With them gathered against me, I was attached to none of them. ^D 32. I was cutting them off from my heart, and yet they did not cease. 33. They tested me, and they mocked my infirmity. 34, 35. Gnashing their teeth at me, I, however, was saying: Lord, when will You look? 36. Rescue my soul from their malice.

Addenda et corrigenda ex cod. Vatic.

37. Of my only begotten [soul]. 38. I will confess to You in the great assembly. 39. Among much people I will praise You. 40. Let not those who are my enemies wrongfully rejoice over me. 41. May those who hate me without cause keep silent, and those who wink with their eyes. 42. For they were speaking words of peace to me. 43. And in anger they were devising deceit. 44. They opened their mouth wide against me. 45. They said, "Aha, aha," our eyes have seen it. 46. You have seen it, O Lord, do not keep silent. 47. Lord, do not depart from me. 48. Arise, O Lord, and attend to my judgment. 49. My God, and my Lord, to my cause. 50. Judge me, O Lord, according to Your righteousness, O my God, and let them not rejoice over me. 51. Let them not say in their hearts, "Aha, aha, in our soul." 52. Nor let them say, "We have swallowed him up." 53. Let them be ashamed and brought to confusion together, who rejoice at my misfortunes. 54. Let them be clothed with shame and dishonor, who speak great things against me. 55. Let them exult and be glad, who desire my righteousness. (a) V. 51, O Lord, etc. my enemies. V. 52, Nor let them say in their hearts, etc. V. 53, Let them be ashamed, etc. V. 54, Let them be ashamed, etc.

ATHANASIUS’ INTERPRETATION

Addenda et corrigenda ex cod. Vatic. (1) Ravings. (2) That has occurred. (3) The reasoning... to cast me down. 48. Toward this very thing he roused himself, to see my iniquity. 49. Which I have against the powers of the enemy. 50. Thus, O Lord. 52. Nor let them boast that we have gained him. 55. Let not them boast, Concerning those, etc. 51. O Lord, etc. 54. Concerning, etc.

56. And let them say always: Let the Lord be magnified, ^A 57. Who desire the peace of his servant. 58. And my tongue shall meditate on your justice, 59. All the day on your praise.

In the end: to the servant of the Lord, David. PSALM XXXV. 1. The unjust man says, to sin in himself; 2. There is no fear of God before his eyes: 3. For he has done deceitfully in his sight; 4. To find his iniquity, and to hate. 5. The words of his mouth are iniquity and deceit; 6. He has not wished to understand that he may do good. ^B 7. He has meditated iniquity on his bed; 8. He has stood in every way not good; 9. But malice he has not hated. 10. O Lord, in heaven your mercy; 11. And your truth unto the clouds. 12. Your justice is as the mountains of God:

ATHANASIUS' INTERPRETATION.

56. And they shall glorify your name for my sake. 57. The holy angels of God. 58. And henceforth I shall meditate on your commandments. 59. Ceaselessly I shall praise you in the light.

The preceding inscription contains: [(1)] In the end, to the servant of the Lord, David. This therefore signifies that this psalm is spoken at the consummation of the ages to the people who serve the Lord and are desired by Him: concerning the wickedness [(2)] and insurrection of the devil against the human race, and concerning the goodness and philanthropy of God, and how He pours out the riches of His mercy and grace upon all men [(3)]. This is what such a man says, that he has determined not [(4)] to acknowledge his own sin and to cease [(5)]. 8, 9. [(6)] Nor did he remain in one malice, but devised various ones for himself. Of also ceasing. N. 9. Not... did he make for himself. ^C

1. He says, the man wanting to sin in himself: 2. There is no judgment of God in the coming age. 3, 4. This is what such a one says, because he has not proposed to acknowledge his sin and to cast it away. 5. The thought of his heart. 6. He did not wish to acknowledge and to do good. 7. But the rest of his soul is iniquity [(5)]. 8, 9. [(6)] Nor did he remain in one malice, but devised various ones for himself. 10. In thinking of heavenly things, your mercy. 11. Unto the saints themselves, he says. 12. The just [(7)]. ^D

Addenda et corrigenda ex cod. Vatic.

13. Thy judgments are a great abyss. ^A 14. Thou shalt save men and beasts, O Lord. 15. How thou hast multiplied thy mercy, O God! 16. But the children of men shall put their trust in the covert of thy wings. 17. They shall be inebriated with the plenty of thy house: 18. And thou shalt make them drink of the torrent of thy pleasure. 19. For with thee is the fountain of life: 20. In thy light we shall see light. 21. Extend thy mercy to them that know thee; 22. And thy justice to them that are right in heart. 23. Let not the foot of pride come to me. 24. And let not the hand of the sinner move me. 25. There have they fallen, all that work iniquity: ^B 26. They are cast out, and could not stand. Psalm of David. PSALM XXXVI. 1. Be not emulous of evildoers; 2. Nor envy them that work iniquity. 3. For they shall shortly wither as the grass:

ATHANASIAN INTERPRETATION

4. And like the herb of the grass shall they quickly fall. ^A 5. Hope in the Lord, and do good. 6. And dwell in the land. 7. And thou shalt be fed on its wealth. 8. Delight in the Lord, and he will give thee the petitions of thy heart. 9. Reveal to the Lord thy way. 10. And hope in him, and he shall act. 11. And he shall bring forth thy righteousness as the light. 12. And thy judgment as the noonday. 13. Be subject to the Lord, and pray to him. 14. Be not jealous of him who prospers in his way. 15. In one who does iniquity. 16. Cease from anger, and leave behind wrath. 17. Be not jealous, so as to do evil. 18. For they that do evil shall be destroyed. 19. But they that wait for the Lord, they shall inherit the land. 20. And yet a little while, and the sinner shall not be. 21. And thou shalt seek his place, and shalt not find it. 22. But the meek shall inherit the land. 23. And they shall delight in abundance of peace.

ATHANASIAN INTERPRETATION

Addenda et corrigenda ex cod. Vatic.

24. The sinner shall watch the righteous man: ^A 25. And shall gnash upon him with his teeth. 26. But the Lord shall laugh at him: 27. For He foresees that his day shall come. 28. The sinners have drawn the sword; 29. They have bent their bow, [to cast down the] poor and needy; 30. To slay the upright of heart. 31. May their sword enter into their hearts; 32. And their bows be broken. 33. Better is a little to the righteous, than the many riches of sinners: 34. For the arms of sinners shall be broken. 35. The Lord confirms the righteous. 36. The Lord knows the ways of the immaculate: 37. And their inheritance shall be for ever. 38. They shall not be ashamed in an evil time: ^B 39. And in the days of famine they shall be satisfied. 40. For sinners shall perish: 41. And the enemies of the Lord, as soon as they have been honored and exalted, 42. Deficient, they have vanished like smoke. 43. The sinner borrows, and does not pay: 44. But the righteous man shows mercy, and gives.

ATHANASIAN INTERPRETATION.

24. The devil and his ministers watch the faithful. ^C 25. Seeking to destroy him. 26. He will show him to be weak, and will make his counsel void. 27. The day of his punishment. 28. Demons, sin. 29. The desires of the world. 30. The righteous man. 31. The saints. 32. Their iniquity has turned back upon themselves. 33. He signifies the fiery darts of the demons. 34. A little mercy from the Lord is more to the righteous than all the riches of the world. ^D 35. For all their power shall perish. 36. He guards them unto the ages. 37. For they are the works of the saints. 38. And theirs is the kingdom of heaven. 39. In the day of judgment. 40. He does not speak of a famine of bread, but of the grace of God. 41-43. The demons and those who obey them shall come to nothing. 44. He adds sin upon sin, and does not repent by offering prayers for them. 45. But the righteous man offers to God his riches through almsgiving.

Addenda and corrigenda from the Vatican codex.

46. For they that bless him shall inherit the earth. ^A 47. And they that curse him shall be utterly destroyed. 48. The steps of a man are directed by the Lord. 49. And he shall delight in His way greatly. 50. When he falls, he shall not be cast away. 51. For the Lord supports his hand. 52. I have been young, and now I am old. 53. And I have not seen the righteous man forsaken, 54. Nor his seed seeking bread. 55. The righteous man shows mercy and lends all the day long. 56. And his seed shall be for a blessing. 57. Turn away from evil, 58. And do good, and dwell for ever and ever. 59. For the Lord loves judgment. ^B 60. And He will not forsake His saints. 61. They shall be preserved for ever. 62. But the lawless shall be utterly destroyed. 63. And the seed of the ungodly shall be destroyed. 64. But the righteous shall inherit the earth. 65. And shall dwell in it for ever and ever. 66. The mouth of the righteous shall meditate upon wisdom.

ATHANASIUS' INTERPRETATION.

46. Those who glorify Him through good works shall inherit the future city. 47. But those who blaspheme Him, or deny Him, shall be destroyed. ^C 48. Grace leads each of the faithful toward what is good. 49. He loves the manner of His life greatly. 50. If he sins, he does not persist in the sin. 51. For because of His mercy He raises him up. 52. So I myself also once sinned; now, however, I have become perfect in Christ. 53. And I did not see when these things came to me from God. 54. Nor was his heart bereft of the divine gifts. 55. Being always in the light, through almsgiving he lends to God. ^D 56. He signifies his works. 57. From all sin. 58. Into the life to come. 59. Justice. 60. His saints. 61. In the present age and in the future. 62. Into outer darkness. 63. The works of the ungodly into eternal fire. 64. He says the future one. 65. And they shall dwell in His eternal mansions. 66. The ordinances of God.

67. And His tongue shall speak judgment. ^A 68. The law of his God is in his heart, 69. And his steps shall not be supplanted. 70. The sinner watches the just man, and seeks to kill him. 71. But the Lord will not leave him in his hands, 72. Nor will He condemn him: 73. When he is judged against him. 74. Wait for the Lord, and keep His way: 75. And He shall exalt thee, that thou mayest inherit the land. 76. When the sinners have perished, thou shalt see it.

77. I have seen the ungodly man exalted, 78. And lifted up like the cedars of Lebanon: 79. And I passed by, and lo, he was not: 80. And I sought him, and his place was not found. ^B 81. Keep innocence, and behold equity: 82. For there is a remainder for the man of peace. 83. But the unjust shall perish together: 84. The remnants of the wicked shall perish. 85. But the salvation of the just is from the Lord.

(a) Verse 71. And he seeks. Verse 72. But, And he shall not condemn... against him. Verse 74. Wait, etc.

INTERPRETATION OF ATHANASIUS.

67. Truth, he mentions. ^C 68. The faith of his God is in his heart. 69. And he shall never depart from him. 70. Through the war of sin. 71. He Himself will not allow him to be overcome by wicked desires. 72. When he wars against him. 73. Instead of: when he is judged. 74. Await the Lord, and keep the faith and His commandments. 75. And He shall glorify thee in His kingdom. 76. When they are delivered to eternal fire. 77, 78. The devil. 79. And I passed by under God at the resurrection, and the devil is no longer found: for he is delivered to eternal fire. ^D 80. For he is alienated from the place of the just. 81. Hold the Lord within thyself, and do every good work. 82. Because there is a reward for those who love Him. 83. Together at the consummation all the lawless shall perish, and not even one shall be left. 84. Their works shall perish with them. 85. Both in the present and in the future age.

Addenda and corrigenda from the Vatican codex. (1) And not, etc. (2) Verse 70. The devil, no. 71. Through, etc. no. 72. He will not allow himself... desires, etc. no. 75. When he is warred against, and "Instead" is wanting in the codex. no. 74. Await (Acknowledge), etc. (5) I passed by... was found, etc. (4) Of his places, etc.

86. And he is their protector in time of tribulation. 87. And the Lord shall help them, and shall deliver them, 88. And shall rescue them from sinners. 89. And shall save them, because they have hoped in him.

Psalm of David; in remembrance regarding the Sabbath. PSALM XXXVII

ATHANASIUS' INTERPRETATION.

86. Providing for them always. 87. Protecting them with his hand, and strengthening them in great patience. 88. And he shall rescue them from the demons, and their ministers. 89. Into his eternal kingdom, in which they have hoped.

The proposed inscription contains: Psalm of David, in remembrance of the Sabbath; that is to say, this psalm is spoken by a righteous man, such as David was, when he was reminded of the day of judgment—I mean the seven-thousandth year—for Sabbath is interpreted as rest.

1. O Lord, do not be angry with me, and turn not away from me, and let all know that I am without help. 2. Neither again be angry, nor permit me to be scourged by the demons. 3. Thy stripes, he says. 4. And thou hast humbled me. 5. There is no health in my sins, because thou art angry with me. 6. There is no peace in the strength of my soul; for my sins war against me. ^C 7. For my iniquities have prevailed against me. 8. And they do not permit me to look up to thee. 9, 10. And because I have not attained healing from thee, I am altogether covered with ulcers, and I have become abominable before thee because of my sin. ^D

Addenda and corrigenda from the Vatican codex.

bowed down to the end. 12. All the day I went about sorrowful. 13. Because my loins are filled with illusions. 14. And there is no soundness in my flesh. 15. I have been afflicted and humbled exceedingly: 16. I roared with the groaning of my heart. 17. Lord, before thee is all my desire: 18. And my groaning is not hidden from thee. 19. My heart is troubled: 20. My strength hath failed me: 21. And the light of mine eyes, and it is not with me. 22. My friends and my neighbors drew near, and stood: ^B 23. And they that were near me stood afar off: 24. And they used force that sought my soul: 25. And they that sought evils for me spoke vanities: 26. And they meditated deceits all the day. 27. But I, as a deaf man, did not hear:

ATHANASIAN INTERPRETATION

11. I was made a slave, he says, to every sin. 12. I went about daily in sins. 13. Because all the strength of my soul is filled with every iniquity. 14. And there is no soundness in my carnal operations. 15. My soul is weakened, he says, to the end. 16. I shall groan, he says, only not daring to beseech thee. 17. Lord, thou knowest that I have need of thy mercy. 18. Thou art not ignorant of why I groan. 19, 20. And my heart being polluted by every sin, ^C thy grace has deserted me. 21. And thy grace no longer illuminates the eyes of my heart. 22. Thy gifts, which I formerly had, have been taken away from me. 23. Thy holy powers. 24. And finally the demons draw me to themselves. 25. And they ceaselessly cast every iniquity and sin into my soul. 26. They meditated all the day that they might be able to subject things to my heart that appear honest at first sight. ^D 27. But I, as if not hearing the things that are said by them, in this manner do not commit them.

Addenda and corrigenda from the Vatican codex.

28. And I was as a mute not opening his mouth. 29. And I became as a man not hearing. 30. And one not having in his mouth reproofs. 31. For in you, O Lord, I have hoped. 32. You will hearken, O Lord my God. 33. For I said, Lest my enemies rejoice over me. 34. And when my feet were moved, they spoke great things against me. 35. For I am prepared for scourges. 36. And my sorrow is before me always. 37. For I will declare my iniquity. 38. And I will meditate concerning my sin. 39. But my enemies live, and they are strengthened above me. ^B 40. And they who hate me unjustly are multiplied. 41. They who render evil for good. 42. They slandered me, because I pursued goodness. 43. Do not forsake me, O Lord. 44. My God, do not depart from me. 45. Look to my aid, O Lord of my salvation.

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28. I did not answer them back. 29. I remained unhearing, not fulfilling what they wanted. 30. As not being able to refute them. ^C 31. For in your mercy, O Lord, I have hoped. 32. Therefore you will hearken, O Lord my God. 33. For I said: O Lord, if you do not hearken to me, my enemies will rejoice. 34. And when I fall through infirmity, they exult. 35. For I am subject to eternal punishment. 36. And I already foresee the eternal fire. 37. I confess to you my iniquity. 38. And I will repent of the evil things which I have done. 39. But the princes of the devil have prevailed against me. ^D 40. And they have become many against me. 41. They who took your teaching from me, and gave me their own desires. 42. They took counsel among themselves to destroy me, because I wish to repent. 43, 44. Do not abandon me, O Lord my God. 45. But come to my aid.

Unto the end, a canticle of Idithum, a song of David. PSALM XXXVIII.

1. I said: I will keep my ways, that I may not sin with my tongue. 2. I have set a guard to my mouth, 3. While the sinner stood against me. 4. I was dumb, and was humbled, and kept silence from good things. 5. And my sorrow was renewed. 6. My heart grew hot within me. 7. And in my meditation a fire shall flame out. 8. I spoke with my tongue: O Lord, make me know my end, 9. And what is the number of my days, what is it? 10. That I may know what I am lacking. 11. Behold, thou hast made my days measurable. 12. And my substance is as nothing before thee. 13. But all things are vanity, every man living. Diapsalma. 14. However, man passeth as an image. 15. But he is troubled in vain.

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^A The preceding inscription contains: Unto the end, a canticle of Idithum, a song of David. This, therefore, is what it says: this song of David was spoken for the end of the ages, to the one Judge who is coming. For thus Idithum is interpreted, "one judge coming."

1. I took counsel not to produce again the words suggested to me by the enemy. 2. I purposed to produce no idle word from my mouth. 3. He signifies the devil. 4. Drawing himself away from the goods of the world, and sitting alone, he humbled himself in silence. 5. I was mindful of my sin. 6. My heart groaned within me. 7. And I was inflamed by sorrow. 8. And I prayed saying: Give unto me, O Lord, that I may know when it behooves me to stand before thy tribunal. 9. And that my days are few. 10. That I may finally know what I have omitted of thy commandments. 11. He signifies misery, and that they are measured. ^D 12. I am dust, he says. 13. But the works of men which are in the world are vanity. 14. As a shadow man passes through. 15. And he is troubled prematurely here and there.

16. He stores them up, and does not know for whom he will gather them. ^A 17. And now what is my expectation? Is it not the Lord? 18. And my substance is from thee. 19. Deliver me from all my iniquities. 20. Thou hast given me for a reproach to the foolish. 21. I was dumb, and I opened not my mouth, because [(a)] thou hast done it. 22. Remove thy scourges from me. 23. For I failed by reason of the strength of thy hand. 24. For in rebukes thou hast chastened man for iniquity. 25. And thou hast made my soul to consume like a spider [in the Barberini manuscript]. 26. Nevertheless, man is troubled in vain, etc. ^B Diapsalma [(b)]. 27. Hearken to my prayer, O Lord, and [give ear to] my supplication. 28. [(c)] Give ear to my tears. 29. Do not be silent, for I am a sojourner with thee. 30. And a pilgrim, as all my fathers were.

[(a)] "For," etc., are missing. [(b)] Vatican Codex Palatinus. [(c)] Verse 28, "Do not be silent to my tears." Verse 29, "For I am a sojourner in the earth"; and so on.

ATHANASIUS' INTERPRETATION

Addenda and corrigenda from the Vatican Codex. (1) Who shall be lord. (2) I have good from the Lord. (3) Derision. (4) About to. (5) Hear this, and my supplication.

31. Spare me, that I may be refreshed; 32. Before I go hence, and be no more. ^A In the end, a psalm of David. PSALM XXXIX. 1. Expecting, I expected the Lord, and he heard my prayers. 2. And he brought me out of the pit of misery, 3. And out of the mire of dregs; 4. And he set my feet upon a rock, 5. And directed my steps. 6. And he put a new song in my mouth, a hymn to our God. 7. Many shall see and shall fear, and they shall hope in the Lord. 8. Blessed is the man, whose hope is the name of the Lord; 9. And he has not looked unto vanities and false frenzies. ^B 10. Thou hast done many things, O Lord my God, and thy wonders are thy [works]; 11. And to thy thoughts there is none that is like unto thee. 12. I have declared and have spoken, they have been multiplied beyond number.

ATHANASII INTERPRETATIO.

31, 32. Spare me before I go hence again into the earth, from which I was taken. The title set before this contains: In the end, a psalm of David. This, therefore, signifies those who until the end adhere to the Lord, and do not depart from Him. ^C 1. I wait unceasingly upon my prayer. 2. For he who waits for His mercy shall not be deprived of it. 3, 4. [Deliver me] from my sins. 5. In His commandments He has strengthened my mind. 6. He directed my heart into every good work. 7, 8. And by His grace He caused me to glorify Him. 9. Everyone seeing the forgiveness of the sins which He granted me, being astonished, shall trust in His mercy. 10. For he who hopes in Him receives from Him every requested good, and shall not be deprived of his petition. 11. By stripes, he says, or by divinations, or astrologies, or sorceries, or idolatries, or incantations, or amulets, or anything of that sort. ^D 13, 14. And there is no other who provides for us such great goods; and these same things I declared, and I said, that they are beyond number.

15. Sacrifice and offering you did not desire; 16. But a body you have prepared for me. 17. Burnt offerings and sacrifices for sin you did not seek. 18. Then I said, Behold, I come. 19. In the scroll of the book it is written of me, 20. To do your will, O my God, I desired ^A [I willed]. 21. And your law in the midst of my belly. 22. I proclaimed good tidings of your righteousness in a great assembly. 23. Behold, my lips I will not restrain; O Lord, you know. 24. Your righteousness I have not hidden in my heart. 25. Your truth and your salvation I have spoken. 26. I have not hidden your mercy, 27. And your truth, from a great congregation.

ATHANASIAN INTERPRETATION

15. For sacrifice and offering, or burnt offerings ^B (1) for sins, you neither desired, nor sought. 16. But having become flesh, he gave himself for us (2). 17. But he sought for pure human souls to approach him and praise him. 18. Having said this, he himself, the speaker, is present. 19. The God-Word says: In the whole Gospel it is written about me, concerning whom also the Evangelist John said: *In the beginning was the Word,* and after a few words he added, *And the Word became flesh.* 20. The same Son says to the Father, that I was willing ^C to do your will, *becoming obedient unto death, even the death of the cross.* 21. According to your command, I brought forth with sorrow upon the earth, which I had for the sake of the human race. 22. Through the apostles, he says, I have preached to the world. 23. By "the apostles" he means "my lips," those who preached in their stead (4). 24. He calls the same ones again "his heart" (5). 25. The same are the apostles. 26. I did not refrain (6) from announcing to your people, that you desire the sinner to turn back and to seek him. ^D 27. And they made manifest your faith that is in him.

* Joan. 1, 1, 14 60 Philipp. ii, 8.

Addenda et corrigenda ex cod. Vatic. (1) Burnt offering... of our sins. (4) His own. (2) He gave. (5) He calls the apostles again, etc. (3) And your commands. (6) I did not refrain from... and to seek him.

28. But do you, O Lord, not remove your mercies from me. ^A 29. Your mercy and your truth have always helped me [may help me]. 30. For evils have surrounded me, of which there is no number. 31. My iniquities have overtaken me, and I was not able to see. 32. They have been multiplied above the hairs of my head. 33. And my heart has abandoned me. 34. Be pleased, O Lord, to deliver me. 35. O Lord, look upon me to help me. 36. Let those who seek my soul to take it away be put to shame and be confounded together. ^B 37. Let those who wish me evils be turned back and put to shame. 38. Let them immediately receive their confusion, who say to me: well done, well done. 39. Let all those who seek thee, O Lord, exult and be glad in thee. 40. And let them say always: Magnified be the Lord. 41. Who love thy salvation [always]. 42. But I am a beggar and poor; the Lord will be solicitous for me.

(a) "In thee" is wanting in the codex.

ATHANASIAN INTERPRETATION

28. Then those who have believed say to the Lord: ^C 29. Your Son and your Holy Spirit have always helped me. 30. Sins, he says. 31. My iniquities have become masters of me and have blinded the eyes of my heart. 32. By measureless and inscrutable things. 33. And I have finally become as one senseless. 34. Deliver me by your grace, O Lord. 35. Hasten to raise me up. 36. Contrary powers. 37. Similarly, the contrary powers, being pursued by you, shall be turned back. ^D 38. And let those who wish for my downfall, seeing me helped by you, immediately receive shame. 39. And your saints will glorify you upon seeing that you have converted me. 40. And they will glorify you unceasingly. 41. Those who love your cross. 42. But I am humble and poor, yet the Lord will take care of me.

Addenda et corrigenda ex cod. Vatic.

43. Be my helper and protector, O my God, do not delay.

PSALM XL

In the end, a psalm of David. PSAL. XL. 1. Blessed is he who understands concerning the needy and poor; 2. In the day of evil the Lord will deliver him. 3. The Lord will preserve him, and keep him alive, and make him blessed in the land: 4. And will not deliver him into the hands of his enemies. 5. The Lord will bring him help upon his bed of sorrow. 6. Thou hast turned all his couch in his infirmity. 7. I said: Lord, be merciful to me: 8. Heal my soul, for I have sinned against thee. 9. My enemies have spoken evil against me. 10. When shall he die, and his name perish? 11. And he used to enter in to see; his heart spoke vain things; 12. He gathered iniquity to himself. 13. He went out, and spoke to the same purpose.

INTERPRETATION OF ATHANASIUS

^A 43. Thou fightest against those who fight me, and protectest me from those who stand against me, my God, do not abandon me.

The title set before us contains: *In the end, a psalm of David.* This therefore means that the psalm was spoken concerning the future judgment, and concerning the things which the Beloved of the Father, that is the Lord, is to suffer in the last days; for David is so interpreted, this is "beloved." ^B

1. *Blessed are the merciful, for they shall obtain mercy.* 2. In the day of judgment, he says, the Lord will deliver him. *For mercy triumphs over judgment*, as it is written. 3. In the future age, delivering him from eternal punishment. 4, 5. *And do not deliver him to his sins.* 6. Thou hast cast away all his sins. 7, 8. The sinner says these things to the Lord. 9. Then he passes over to the Jews. 10. These things the Jews said among themselves taking counsel to kill him. ^C 11. Concerning Judas he says, that he spoke deceitfully to the Lord. 12. He determined to deliver the Lord. 13. For having gone out, he conspired with the Jews, as to how he might deliver him to them. ^D

14. All my enemies whispered against me. 15. They devised evils against me. 16. They set up an unjust word against me. 17. Will not he who sleeps also rise again? 18. For even the man of my peace, in whom I hoped, 19. who ate my bread, has magnified his supplantation against me. 20. But you, O Lord, have mercy on me, and I will repay them. 21. By this I have known that you have willed me. 22. For my enemy shall not rejoice over me. 23. But you helped me because of my innocence. 24. And you have established me in your presence for ever. 25. Blessed be the Lord God of Israel, 26. from age and to age, so be it, so be it.

To the end, for understanding, to the sons of Core. Ps. XLI.

1. As the deer desires the fountains of waters;

ATHANASIAN INTERPRETATION

14. The Jews themselves took counsel with Judas, 15. that they might seize him, 16. that they might kill him. 17. It signifies the death of the Lord, and that he himself raised himself up. 18. For this is our peace, saying: ^A Peace I leave with you. 19. He speaks of Judas, and of his betrayal. 20. Finally, the people freed by the Lord say to him: You, O Lord, who endured these things, raise us up through your death, and we shall rule over the powers of the enemy. 21, 22. From this we have known that you willed to save us, ^B in that you delivered us from the devil. 23. Therefore you helped me, because I believed with a sincere heart. 24. And you promised me the kingdom of heaven. 25, 26. Blessed be the Lord God of the hearts of those who see him, from this age and unto the endless one. Amen, amen. For Israel is interpreted as "mind seeing God," and "so be it" is placed ^C in the stead of "amen."

The proposed title contains: "To the end, for understanding, to the sons of Core." That is to say, those who contradict the Lord because of their sins are the sons of Core, since he too was a contradictor toward God. Therefore, to those who were previously contradictors in this way, but who have come in the end to good understanding, he has spoken the psalm.

1. As the deer, after eating the serpent, runs ^D thirsty, so also those who have cast off the poison of the serpent, which is sin, run to the font of holy baptism, longing for the living God.

2. Thus my soul longs for you, O God. 3. My soul has thirsted for the living God, the mighty. 4. When shall I come and appear before the face of God? 5. My tears have been my bread by day and night. 6. While it is said to me daily: Where is your God? 7. I remembered these things, and I poured out my soul in me; 8. For I will cross over into the place of the wondrous tabernacle, even to the house of God, 9. In the voice of exultation and confession of one celebrating a feast. 10. Why are you sad, my soul; and why do you disturb me? 11. Hope in God, for I will confess to him. 12. The salvation of my countenance, and my God. 13. My soul has been troubled within myself. 14. Therefore I will remember you from the land of Jordan,

ATHANASIUS' INTERPRETATION

^A... to the land [of] the water to drink, so that it may not be harmed by the poison of the serpent. 2, 3. Thus I also seek to come to you, and to drink of your Holy Spirit, that I may not be put to death by sin. 4. When shall I be deemed worthy to become such, that ^B God may not turn away from me as I approach him? 5. I am saturated by the great tribulation that is day and night in my heart. 6. From being reproached by contrary spirits. 7. I remembered these things, and I was completely dissolved from the tribulation. 8. And I stretched out my mind to heaven, to the tabernacle of God. 9. Where there is the voice of exultation, and the confession of the angels and of the saints who ^C are always celebrating a feast. 10, 11. And I was saying to my soul: Why are you sad? Hope in God, for he is merciful, and confess to him. 12. For my salvation is my God. 13. Finally, my soul was saying to me with tears. 14. Because you are merciful, I will remember you from the lowest parts of the earth. For Jordan is interpreted as "lowest earth." ^D

Addenda et corrigenda from the Vatican codex.

(1) Fountain. (2) God does turn away, but he looks upon me as I approach. (3) No. 6 is missing. (4) I remembered; I was dissolved. (5) I stretched out. (6) "And the confession" is missing in the manuscript. (7) Confess. (8) I will remember.

15. And Hermoniim from the little mountain. ^A 16. Abyss calls to abyss at the voice of thy cataracts: 17. All thy heights and thy waves have passed over me. 18. By day the Lord will give his mercy, 19. And by night his song is with me. 20. Prayer to the God of my life. 21. I will say to God: Thou art my upholder, why hast thou forgotten me? 22. And why do I go about saddened while the enemy afflicts me? ^B 23. While my bones are being broken, my enemies reproach me. 24. While they say to me every day: Where is thy God? 25. Why art thou sad, O my soul? and why dost thou disturb me? 26. Hope in God, for I will confess to him: 27. The salvation of my countenance and my God.

(a) V. 22, Why shall I be cast off? and why, etc., enemy;

INTERPRETATION OF ATHANASIUS

15. And of my sin, he says. For Hermoniim ^C is interpreted as the pain of anathema, which is sin. 16. My heart invokes thy mercy with the voice of my worship. 17. All thy words illuminating my mind toward the heavenly heights, and thy lightning, which is in them, have reached my heart. 18. To me, waking from sin, the Lord grants his mercy. 19. And finally my rest is his song with me. 20. I pray to the God of my life, 21. And I say to him: Thou art my upholder. 22. And why do I go about darkened, while the devil dominates me? ^D 23, 24. While my soul is crushed by sin, the demons reproach me. 25. But I say to my soul: Why art thou sad? 26. Hope in the Lord, for he is merciful, and confess to him. 27. For the salvation of my soul is my God.

Addenda et corrigenda ex cod. Vatic. 1) Sou. 2) Kai ai apeilai sou, ai en autois. 3) Aytou. 4) Theon... exomologesomai.

PSALM OF DAVID. PSALM XLII.

ATHANASIUS' INTERPRETATION

Addenda et corrigenda ex cod. Vatic.

In finem: filiis Core ad intellectum.* *PSAL. XLIII.* 1. O God, with our ears we have heard, 2. Our fathers have declared unto us, 3. The work, which Thou didst work in their days, in days of old. 4. Thy hand destroyed the gentiles, and Thou didst plant them: 5. Thou didst afflict the peoples, and cast them out. 6. For they did not possess the land by their own sword: 7. And their own arm did not save them: 8. But Thy right hand, and Thy arm, and the light of Thy countenance, 9. Because Thou wert pleased in them. 10. Thou art Thyself my king and my God, 11. Who commandest the salvation of Jacob. 12. Through Thee we shall butt at our enemies with the horn, 13. And in Thy name we shall despise those that rise up against us. 14. For I will not trust in my bow: 15. And my sword shall not save me.

INTERPRETATION OF ATHANASIUS

The proposed title contains: *In finem, filiis Core ad intellectum* (a); and in another way (2) we have stated the same interpretation; for it says: *In finem, filiis Core ad intellectum*. Now Core is translated as "Bald" (3). Therefore, this psalm is spoken for those who have the governing part of the heart stripped of works (4), but who come in the end to understanding.

1. We have received from faithful men what we are about to declare (5). 2. Moses and the prophets described in the Scriptures concerning the nations whom God cast out. 3. How in all the wars Thou didst fight against their enemies in various ways. 4. The Son destroyed them, and made the sons of Israel inherit (6). 5. Thou didst cast the wounded into flight. 6. For they did not possess the land of promise by their own arms. 7. And their power did not save them; 8. But Thy only-begotten Son, who is the radiance of Thy glory. 9, 10. Thou art He who was then, and in the last (8) of times. 11. Who through Thyself declarest Thy commandments. 12. In Thee, he says, we take away our enemies, I mean those thoughts in our heart (9). 13. He signifies the devil. 14. For I will not trust in my power. 15. (10) And my arms shall not save me.

Addenda et corrigenda ex cod. Vatic. (1) *He dia tes kinnabareos per.* (6) *Katekleronomese.* (2) *De.* (7) N. 9, *Oti eudokesas autous, N. 10, Sy ei, etc.* (3) *Phalakroma.* (8) *Eschaton.* (4) *Ergon agathon.* (9) *Daimonas.* (5) *Diegesasthai.* (10) N. 15 *deest.* (a) *Aliquid deesse videtur.*

16. For You have saved us from those who afflict us. 17. And You have put those who hate us to shame. 18. In God we shall be praised all the day long. 19. And in Your name we shall give thanks forever. 20. But now You have rejected us and put us to shame. 21. And You will not go forth, O God, in our powers. 22. You have turned us back behind our enemies. ^A 23. And those who hate us were plundering for themselves. 24. You gave us as sheep for food. 25. And among the nations You have scattered us. 26. You sold Your people without a price. 27. And there was no multitude in our shouts. 28. You made us a reproach to our neighbors. ^B 29. A mocking and derision to those around us. 30. You made us into a parable among the nations. 31. A shaking of the head among the peoples. 32. All the day long my shame is before me. 33. And the confusion of my face has covered me. 34. From the voice of the one who reviles and speaks against.

ATHANASIUS' INTERPRETATION

16. From contrary powers. 17. The same powers. 18. In God we shall boast, being always in the light. 19. And in Your name we shall do what is pleasing before You. 20. He speaks of the people of the Jews. 21. And He will not be well-pleased amongst the rulers of the Jews. 22. You have delivered, he says, the Jews to the lusts of their hearts. 23. Our souls were being plundered by demons. 24. And we are being snatched by sins as if by wolves. 25. And we are as those sold into captivity by our sins. 26. You have allowed us to be servants of sin. 27. And there is no one crying unto You with a strong cry ^D and with tears. 28. You have left us to ignominy among those who are in the world. 29. A laughingstock, he says, to the demons. 30. Speaking in the Gospels among the nations, He has brought a parable upon the Jews not once, but often. 31. And the beginning of the authority which the Jews had, He has transferred to the nations. 32. My sin is unceasingly with me. 33. And the very sin of my soul darkens me. 34. From the teaching of the devil.

35. From the face of the enemy and the persecutor. ^A 36. All these things have come upon us, and we have not forgotten Thee. 37. And we have not acted unrighteously in Thy covenant. 38. And our heart has not turned back. 39. And Thou hast turned our paths from Thy way. 40. Because Thou hast humbled us in a place of affliction. 41. And the shadow of death has covered us. 42. If we have forgotten the name of our God. 43. And if we have stretched forth our hands to a strange god. 44. Shall not God search out these things? 45. For He Himself knows the hidden things of the heart. 46. Because for Thy sake we are put to death all the day long. 47. We were reckoned as sheep for the slaughter. 48. Arise, why dost Thou sleep, O Lord? ^B 49. Arise, and do not cast us off forever. 50. Why dost Thou turn Thy face away? 51. Wilt Thou forget our poverty and our tribulation? 52. Because our soul has been humbled into the dust. 53. Our belly has cleaved to the earth. 54. Arise, O Lord, help us.

INTERPRETATION OF ATHANASIUS

35. From the sin which is from the enemy in me, and which does not permit me to stand in Thy commandments. 36. Having become accountable for all these things, we have remembered that Thou art merciful. 37. And we have not been unfaithful to Thy covenant. 38. And we have not departed from Thee forever. 39. And because of our sins Thou hast taken away Thy justifications from us. 40. And Thou hast rebuked us in a sinning world. 41. And every tribulation and pain surrounds our soul. ^C 42. We have not forgotten Thy name, O Lord. 43. And we have not stretched forth our heart to another. 44. Shall not God work the vengeance of His saints? ^D 45. Our groaning. 46. The holy prophets. 47. The apostles, and the martyrs, and those who mortify their own members in sin. 48. My prayer excites Thee. 49. Come, and do not abandon us forever. 50. Why dost Thou not reconcile us? 51. Thou dost not accept our prayer with the confession of sins. 52. Because my soul has been made a slave to sin. 53. And our soul has cleaved to earthly acts. 54. Come, O Lord, to our help.

55. And redeem us for the sake of your name. ^A

TO THE END, FOR THOSE WHO SHALL BE CHANGED, TO THE SONS OF KORAH FOR UNDERSTANDING, A SONG FOR THE BELOVED. PSALM XLIV.

1. My heart has poured forth a good word. 2. I speak my works to the king. 3. My tongue is the pen of a ready writer. 4. You are fair in beauty beyond the sons of men. 5. Grace has been poured out upon your lips. 6. Therefore God has blessed you forever. 7. Gird your sword upon your thigh, O mighty one. 8. Because of your grace and your beauty. 9. And stretch forth, and have success, and reign. 10. For the sake of truth, and meekness, and righteousness. ^B 11. And your right hand shall lead you wonderfully. 12. Your arrows are sharpened, O mighty one. 13. Peoples shall fall beneath you. 14. In the hearts of the enemies of the king. 15. Your throne, O God, is for ever and ever.

INTERPRETATION OF ATHANASIUS

55. And redeem us for the sake of your name. The set-forth inscription contains: "To the end, for those who shall be changed, to the sons of Korah for understanding, a song for the Beloved." ^C

1. The Father speaks concerning the manifestation of his Son, God the Word. 2. The Lord [the Son] will announce his works to the faithful people. 3. The Father says: "My holy Spirit is the pen of my Son; for by Him He writes upon the hearts of those believing in Him." 4. My Son is spotless and blameless beyond the sons of men. 5. His proclamation [He will announce] to the nations. And "they shall announce," He has said concerning His lips. 6. The Lord has blessed the faithful people. ^D 7. In your holy Spirit, regenerate those who believe in you. 8. By your Word and your grace. 9. And strengthen the saints, and prosper and reign. 10. For the sake of your saints. 11. And those who are saints having you in themselves will lead the nations through the proclamation. 12. Your apostles are sharpened by your grace. 13. Nations shall be subject to you through faith. 14. Still being in sins. 15. Your kingdom is everlasting.

Addenda et corrigenda ex cod. Vatic.

(1) The reading "for the cinnabar" etc. (2) Explanation of the title is missing in both codices. (3) The [words] "the Son, God the Word" are missing. (4) "To announce," and "they shall announce," "His lips," (5) "Your saints." (6) "Your" is missing. (7) "Those."

16. The rod of uprightness is the rod of your kingdom. 17. You have loved righteousness and hated iniquity. 18. Therefore God, your God, has anointed you. 19. With the oil of gladness above your fellows. 20. Myrrh, and stacte, and cassia from your garments, 21. From the ivory houses, from which they have gladdened you. 22. The daughters of kings in your honor. 23. The queen stood at your right hand. 24. In vesture of gold, surrounded with variety. 25. Hear, O daughter, and see, and incline your ear. 26. And forget your people and your father's house. 27. And the king shall desire your beauty. 28. Because he is your Lord, and you shall worship him. 29. And the daughter of Tyre with gifts. (a) V. 29, And the daughters of Tyre shall worship Him with gifts. V. 30, etc.

INTERPRETATION OF ATHANASIUS

16. Eternal power is your kingdom. 17. You have loved your saints, and hated the inventors of iniquity, I mean the devil and his angels. ^B 18, 19. Therefore the Father has manifested you through the Holy Spirit as being King, since you have always existed as King above those who have become partakers of your grace; I mean Melchizedek, and David, and Hezekiah, and Josiah, and all those like them. 20. Myrrh signifies their melody. Therefore he signifies the melody of them, and the fragrance of the nations, which He gathered from His teaching. 21. From the firm and beautiful cities, that is, of the saints, from whom you were gladdened. 22. The souls of the saints shall glorify you. 23. The Church. 24. Adorned in manifold wisdom. 25. Hear, she says, to the Church from the nations the preaching of the Lord, and attend with the eyes of the heart to the commandments of the Lord, and obey Him. ^C 26. And forget paganism and idolatry. 27. The Lord of your faith. 28. Because he himself is your Master, and to him every knee bows in heaven and on earth. 29. And the daughter of confusion, namely of idolatry, has been brought to the faith. For Tyre is interpreted as confusion. ^D

30. The rich of the people will entreat your favor. ^A 31. All the glory of the king’s daughter is within. 32. Clothed in gold-woven fringes, arrayed in many colors. 33. Virgins shall be brought to the king after her. 34. Her neighbors shall be brought to you. 35. They shall be brought in gladness and exultation. 36. They shall be brought into the king’s temple. 37. Instead of your fathers, sons are born to you. 38. You shall make them princes over all the earth. ^B 39. I will remember your name in every generation and generation. 40. Therefore the peoples shall praise you. 41. Forever, and unto the ages of ages.

*To the end, for the sons of Core, for the hidden things. A Psalm of David. PSALM XLV.* 1. God is our refuge and strength. 2. A helper in the tribulations that have found us exceedingly.

ATHANASIUS’S INTERPRETATION

30. The saints shall glorify your advent. ^C 31. All the grace of the Church is in the secret places of the heart. 32. The Church, clothed in garments adorned with various and precious gifts. 33. Infantile souls shall be brought to the Lord, following the Church. 34. The souls of the saints. 35. The same souls shall be brought in unutterable and glorified joy. 36. Into the supercelestial Jerusalem. 37. For those who were formerly priests of the Jews, having been born in the font of baptism, became sons of the Church. 38. Bishops, and presbyters, and deacons. ^D 39. Incessantly. 40, 41. They shall glorify you both in the present and in the future.

The aforementioned inscription contains: *To the end, for the sons of Core, for the hidden things, a psalm.* This, therefore, is what it means: *at the consummation of the ages, for the sons of contradiction*, that is, for the nations who are the sons of sin, and for the sufferings of Christ at the consummation of the ages, the psalm is spoken.

1. The apostles preach to the nations. 2. God is a helper to liberate us from the multitude of our sins.

3. Therefore we shall not fear while the earth is troubled. ^A 4. And the mountains shall be translated into the heart of the seas. 5. Their waters have roared and were troubled. 6. The mountains were troubled in His might. 7. The streams of the river make glad the city of God. Diapsalma. 8. The Most High has sanctified His tabernacle. 9. ^B God is in the midst of her, and she shall not be shaken. 10. God will help her in the morning, at first light. 11. Nations were troubled, and kingdoms were bowed down. 12. The Most High gave His voice, the earth was moved. 13. The Lord of hosts is with us. 14. The God of Jacob is our helper. 15. Come and behold the works of God. 16. Who has set wonders upon the earth. 17. Removing wars unto the ends of the earth. 18. He shall crush the bow and break the weapon. 19. And He shall burn the shields with fire.

ATHANASIUS' INTERPRETATION

3. Therefore we no longer fear, as earthly spirits rise up against us. 4. And the justifications of God shall be in the hearts of the nations. ^C 5. The opposing powers have been terrified and are wailing. 6. By the virtue of the Lord, these same opposing powers have been dissolved. 7. For the gifts of the Holy Spirit have illuminated the Church of God. 8. The Lord has sanctified the choir of the saints. 9. God is in the hearts of the people, and they remain immovable in the faith. 10. God will help the Church in the light of His own brightness. 11. The demons have been scattered, and the forces of the enemy have been overcome. 12. God has preached His word, and the nations have obeyed Him. 13. The Lord of all the heavenly host is with us. 14. The God of Jacob is our helper, that is to say, Christ, who provides for us. ^D 15. The apostles call upon the nations. 16. He has performed mysteries upon the earth. 17. He has ended the wars of the whole world. 18, 19. The powers of the enemy.

Addenda and corrigenda from the Vatican codex.

20. Be still and know that I am God. ^A 20. Vacate et cognoscite quoniam ego sum Deus. 21. I will be exalted among the nations, I will be exalted in the earth. 21. Exaltabor in gentibus, exaltabor in terra. 22. The Lord of hosts is with us; 22. Dominus virtutum nobiscum: 23. The God of Jacob is our helper. 23. Susceptor noster Deus Jacob.

Unto the end, for the sons of Core. Psalm XLVI.

^B Diapsalma. ^B Diapsalma. 8. God is gone up with a shout; 8. Ascendit Deus in jubilo: 9. The Lord with the sound of a trumpet. 9. Dominus in voce tubæ. 10. Sing praises to our God, sing praises: 10. Psallite Deo nostro, psallite: 11. Sing praises to our king, sing praises: 11. Psallite regi nostro, psallite: 12. For God is the king of all the earth: 12. Quoniam rex omnis terræ Deus, 13. Sing ye wisely. 13. Psallite sapienter.

(g) So the Vatican codex.

ATHANASIUS' INTERPRETATION

The aforementioned inscription contains: *Unto the end, for the sons of Core, a psalm*; that is, the psalm is spoken at the end of the ages for the sons of contradiction who are converting.

Titulus inscriptus continet: *In finem, pro filiis Core psalmus*. Hoc est, in fine temporum pro filiis contradictionis se convertentibus, psalmus dictus est.

1. Exult in your hearts. 1. Cordibus exsultate. 2. Glorify Him. 2. Glorificate eum. 3. No longer do earthly powers rule over us. 3. Non amplius terrenæ potestates nobis dominantur. 4. But the Most High and terrible reigns over all the earth. 4. Sed excelsus et terribilis regnat in universa terra. 5. He has given us authority to tread upon serpents and scorpions, and upon all the power of the enemy. ^D 5. Potestatem nobis dedit ambulandi super serpentes et scorpiones, et super omnem potestatem inimici. 66

6. He chose the holy apostles. 6. Elegit sanctos apostolos, 7. And those whom He loved from the people of the Jews. 7. Et quos dilexit de populo Judæorum. 8. He speaks of the assumption of God the Word. 8. Assumptionem significat Dei Verbi. 9. Being glorified by the holy powers. 9. Glorificatus a sanctis virtutibus. 10. And we shall glorify Him on earth. 10. Et nos glorificabimus eum in terra. 11. To the King before the ages. 11. Regi ante sæcula. 12. He is the King over us. 12. Rex est super nos. 13. Glorify Him in truth. 13. Glorificate eum in veritate.

66 Luke x, 19.

Addenda et corrigenda ex cod. Vatic. (1) That is, through the vermilion. (5) No. 7. *From the people of the Jews*. (2) *Of contradiction*, I say, for the nations of the sons of sin, of the converting. (4) *For He is King*, etc.

14. God has reigned over the nations; 15. God sits upon His holy throne. 16. The princes of the peoples are gathered with the God of Abraham; 17. For the mighty ones of the earth are greatly exalted. ^A Psalm of a song for the sons of Core, the second of the Sabbath. PSAL. XLVII. 1. Great is the Lord, and greatly to be praised, 2. In the city of our God, in His holy mountain. 3. Well-founded, generating the exultation of all the earth; 4. The mountains of Sion are the sides of the north, 5. The city of the great king. 6. God is known in her palaces, 7. When he takes her up. 8. For lo, the kings of the earth have been gathered, 9. They have come together into one. 10. They seeing, so they marvelled; 11. They were troubled, they were moved, trembling took hold of them. 12. There were sorrows as of a woman in labor; 13. With a violent spirit Thou shalt shatter the ships of Tharsis. 14. As we have heard, so also have we seen: ^B ATHANASIUS' INTERPRETATION. 14. Converting their captivity. 15. At the right hand of the Father. 16. The apostles with the Lord. 17. For the elect of God are greatly strengthened.

Interpretation of the Psalm

15. In the city of the Lord of hosts, ^A 16. In the city of our God. 17. God has established it forever. 18. We have thought on Thy mercy, O God, in the midst of Thy people. 19. According to Thy name, O God, so also is Thy praise unto the ends of the earth. 20. Thy right hand is full of justice. 21. Let Mount Sion rejoice. 22. Let the daughters of Juda exult. 23. Because of Thy judgments, O Lord. 24. Encircle Sion, and encompass her. 25. Tell of her in her towers. 26. Set your hearts upon her power. 27. And distribute her houses, 28. That ye may tell it to another generation. 29. For this is our God, ^B 30. Forever and unto the world of worlds. 31. He shall shepherd us unto eternity. For the end, to the sons of Core. Ps. XLVIII. 1. Hear these things, all ye nations. 2. Give ear, all ye that inhabit the world.

INTERPRETATION OF ATHANASIUS

15, 16. In the celestial Jerusalem. 17. It is immovable unto the endless ages. 18. We have recounted Thy passions. ^C 19. As Thy name is endless, so also is Thy praise. 20. The people standing at Thy right hand. 21. The celestial Jerusalem. 22. The souls of the saints. 23. Because of Thy retribution, O Lord. 24. Dwell in the celestial Jerusalem, and take possession of her. 25. Tell of her justifications in her holy places. 26. Set your mind upon His commandments. 27. And divide her mansions. 28. That ye may tell of them in the time of the saints. 29. For this is our God. 30, 31. The good Shepherd, who shall pasture us. ^D

The inscription set before us contains: "For the end, to the sons of Core, a psalm." The psalm speaks concerning the end of the sons of disobedience. Core signifies "one who has become disobedient to God"; for this reason, the inscription of the psalm calls his children such. 1. Be instructed in these things which I am about to say, all ye nations. 2. Receive with your ears that which I shall say to you.

3. Both the earth-born and the sons of men, ^A 4. Rich and poor together. 5. My mouth shall speak of wisdom, 6. And the meditation of my heart of understanding. 7. I will incline my ear unto a parable. 8. I will open my riddle upon the psaltery. 9. Why should I fear in the evil day? 10. The iniquity of my heel shall encompass me. 11. They that trust in their power, 12. And boast in the multitude of their wealth. 13. A brother does not redeem, man shall redeem; 14. He shall not give to God an expiation for himself, 15. Nor the price of the redemption of his soul. 16. And he labored forever, and shall live to ^B the end. 17. He shall not see corruption, 18. When he sees the wise dying? 19. Together the imprudent and the foolish shall perish: 20. And they shall leave their wealth to strangers.

ATHANASII INTERPRETATIO.

3. Earthly sons of men. 4. The same doctrine I am about to set before you all. 5. The apostles, through their preaching, shall speak of His wisdom, not of this age. 6. And the meditation of those who believe in me is understanding. 7. I shall bring forth my mystery into a parable. ^C 8. I shall write my riddle upon the psaltery. 9. In the time of my passion. 10. Judas, the last of my disciples, will rise up against me. 11. The princes of the Jews. 12. The Scribes and Pharisees, exalted by the knowledge of the Scriptures. 13. He is not our brother who redeems us, that is, of our nature and condition; but God, having become man by grace, shall redeem us. 14. And he shall not give himself as an expiation for his own soul, but for all. 15. Nor shall he give any price, that he might redeem his own soul. 16. And he has suffered in the world, but lives forever. ^D 17. This one, indeed, did not see corruption; for it was not possible that he should be held by corruption. 18. But he shall see all the wise of this age dying. 19. Together they all shall perish, who do not say that He is God. 20. They shall entrust their souls to the demons.

21. And their graves [are] their houses for ever: ^A 22. Their tabernacles unto generation and generation. 23. They have called their names upon their lands. 24. And man, being in honor, did not understand: 25. He is compared to senseless cattle, and is made like to them. 26. This their way is a stumbling-block to them: 27. And afterwards they will delight in their mouth. Diapsalma (a). 28. As sheep they are laid in hell: 29. Death shall feed on them. 30. And the just shall have dominion over them in the morning. ^B 31. And their help shall wither in hell, 32. [And] out of their glory they have been cast. 33. But God will redeem my soul from the hand of hell, 34. When he shall receive me. 35. Be not thou afraid, when a man shall be made rich, 36. Or when the glory of his house shall be multiplied.

(a) So the Vatican codex.

ATHANASIAN INTERPRETATION

21. And in their sins they shall die. ^C 22. Their destruction [is] unto the age of the age. 23. They have acquired for themselves earthly pleasures. 24. And they knew not that they were created according to the image of God. 25. But as horses neighing, they were found. 26. Pleasure and deceit of this life [is] a snare to them. 27. And after this they will love the luxury of this life. 28. They have surrendered themselves to the pleasures of life as brute animals. 29. Death shall have dominion over them. 30. The saints of God shall judge them in the resurrection. ^D 31. And their wisdom and their wealth with them shall be unto perdition. 32. And they have fallen from the adoption which they had before. 33. Nevertheless God will redeem my soul from the sin of death. 34. When He shall possess me. 35. Be not afraid when a man shall prosper. 36. Or when his house is clothed with dignity and greatest honors.

Addenda and corrigenda from the Vatican codex.

37. For when he dieth he shall take nothing away, ^A nor shall his glory descend with him [the glory of his house]. 39. For his soul shall be blessed in his life. 40. He shall acknowledge thee when thou shalt have done him good. 41. He shall enter even unto the generation of his fathers. 42. For ever he shall not see light. 43. And man, being in honor, did not understand. 44. He is compared to senseless cattle, and is become like to them.

Psalm of Asaph. PSALM XLIX.

(a) Verse 5, God, etc., shall keep silence.

ATHANASIUS' INTERPRETATION

37, 38. For we brought nothing into this world; and it is certain that we can carry nothing out. 39. For his soul shall be declared blessed in this present age. 40. He shall acknowledge thee in judgment, when thou shalt have humbled him. 41. For he shall be delivered into the place of the devil and his angels. 42. For he is in the exterior darkness. 43. For when he was according to the image of God, he knew not his maker. 44. He was found like to the refractory and apostate cattle.

The prefixed title contains: A Psalm for Asaph, that is, a Psalm for the Judge. For Asaph is interpreted as "Judge."

1, 2. The Lord of men hath spoken through the preaching, and has called all to his faith from the rising of the sun unto the going down thereof. 3. By the coming of his grace. 4. In the consummation of the age he shall come again. 5. For he shall convict all who have sinned. 6. The river and the lake of fire. 7. A wind ^D vehement and kindling more and more the flame of that fire.

8. He shall call the heaven above, and the earth. ^A 9. To judge his people. 10. Gather unto him his saints. 11. Those who order his covenant upon sacrifices. 12. And the heavens shall declare his justice. 13. For God is judge. 14. Hear, my people, and I will speak to you; Israel, 15. And I will testify to you: 16. I am God, your God. 17. I will not reprove you for your sacrifices. 18. For your burnt offerings are before me always. 19. I will not take calves from your house. 20. Nor from your herds, goats. 21. For all the beasts of the field are mine, 22. Cattle on the mountains, and oxen. 23. I have known all the birds of the heaven. 24. And the beauty of the field is with me. 25. If I should be hungry, I would not tell you: 26. For the world and its fullness is mine.

ATHANASIUS' INTERPRETATION

8, 9. He shall set before him those who have thought on heavenly things, and those who have thought on earthly things, and he shall judge each according to his work. ^B 10. He shall set them on his right hand. 11. With mercy and right faith. 12, 13. The saints shall praise his glory, confessing that God is judge. 14. Because God is about to judge the world, I exhort you, prepare your ears for me to listen, and I will teach you. 15. And I will testify to you what you are to keep, O people of God. For Israel is interpreted as "people strong." 16. I being God, he says, your God. 17. Because you do not offer sacrifices to me for your God, but to demons, and to idols, and to trees. ^C 18. I see your hidden thoughts of the heart always. 19. Those who are kicking and leaping like calves, I do not accept. 20. The hairy ones, that is, the fornicators and the impure, I do not accept. ^D 21. He means the nations. 22. The saints in the Scriptures and the apostles. 23. He implies souls flying up toward heavenly things. 24. Those who have believed in the world. 25. At the time of my advent. 26. All the peoples of the nations.

Addenda et corrigenda from the Vatican codex. (1) I am God, the God. (2) Also. (3) As Esau, that is... I accept.

27. Shall I eat the flesh of bulls? 28. Or shall I drink the blood of goats? 29. Sacrifice to God a sacrifice of praise, 30. And pay your vows to the Most High. 31. And call upon me in the day of your tribulation: 32. I will deliver you, and you shall glorify me. 33. But to the sinner God said: 34. Why do you tell of my justices? 35. And take my Testament through your mouth? 36. You indeed have hated discipline, 37. And have cast my words behind you. 38. If you saw a thief, you ran with him: 39. And with an adulterer you put your portion. 40. Your mouth abounded with malice: 41. And your tongue framed deceits. 42. Sitting, you spoke against your brother: 43. And against the son of your mother you laid a stumbling-block. 44. These things you have done, and I was silent. 45. You imagined iniquity, that I should be like you. 46. I will reprove you, and set your sins before your face. 47. Understand these things, you who forget God:

ATHANASIAN INTERPRETATION

27, 28. Neither shall I accept the carnal and bloodthirsty lusts of your princes who push [like horned beasts]. 29. Honor Him with good works. 30. And fulfill what you have promised to the Lord. 31. And when the enemy fights against my soul, call upon me. 32. I will deliver you, and you will give thanks to me. 33. To him who persists in sin, or to the devil. 34. Why do you, who keep these things, tell of them? 35. And do you wish to be a teacher of the Law, expounding my Testament? 36, 37. You, therefore, who teach another, why do you not instruct yourself? 38. You who say not to steal, do you steal? 39. You who say not to commit adultery, do you commit adultery? 40. Falsehood. 41. Nothing right. 42. You will revile. 43. You will bear false witness. 44. For thus far, while you were sinning, I was patient. 45. You imagined that I am a hypocrite, as you are. 46. On the day of judgment. 47. Ponder these things, you who do not keep the commandments of God.

Addenda et corrigenda from the Vatican codex. (1) I have promised. (2) To me. (5) False accusation. (4) You are.

^A 48. May he perhaps snatch away, and there be none to deliver. 49. A sacrifice of praise shall glorify me. 50. And there is the way, by which I will show him the salvation of [the salvation of God].

To the end, a psalm of David, when Nathan the prophet came to him, when he went in to Bersabee the wife of Urias.

ATHANASIAN INTERPRETATION

8. That you may be justified in your words, 9. And prevail when you are judged. 10. For behold, I was conceived in iniquities: 11. And in sins did my mother conceive me. 12. For behold, you have loved the truth: 13. The uncertain and hidden things of your wisdom you have made manifest to me. 14. You shall sprinkle me with hyssop, and I shall be cleansed: 15. You shall wash me, and I shall be made whiter than snow. 16. To my hearing you shall give joy and gladness: 17. The bones that have been humbled shall rejoice. ^A 18. Turn away your face from my sins: 19. And blot out all my iniquities. 20. Create a clean heart in me, O God: 21. And renew a right spirit in my inward parts. ^B 22. Do not cast me away from your face: 23. And do not take your holy Spirit from me. 24. Restore to me the joy of your salvation: 25. And strengthen me with a princely Spirit.

INTERPRETATION OF ATHANASIUS

8, 9. Since you have foretold to us that sin is death, and every man is inexcusable before you. 10. For behold, in the iniquities which I have committed, I am held fast. 11. And when I was in sins, the pool of baptism received me. ^C 12. For behold, you have loved me, since I have renounced Satan. 13. And you have taught me the symbol of your faith. 14. You shall sprinkle me with the blood of your Son through the holy Spirit, and I shall be cleansed. 15. And with the water from your side, you shall make me spotless and blameless. 16. In the end, you will teach me your commandments. 17. The strength of my soul shall rejoice, which was previously weakened by sin. 18. I beseech you, do not remember them anymore. ^D 19. Blot them all out. 20. Make my heart pure in baptism. 21. And cause your holy Spirit to dwell in my soul and in my mind. 22. Do not count me unworthy of your grace. 23. The pledge of adoption. 24. Seal me with the seal of your Spirit. 25. And strengthen me, by the holy Spirit, through your sovereign divinity.

^A 25. I will teach the wicked your ways. 27. And the ungodly shall turn back to you. 28. Deliver me from blood-guiltiness, O God, O God of my salvation. 29. My tongue shall exalt your righteousness. 30. O Lord, you will open my lips, and my mouth shall declare your praise. 31. For if you had desired sacrifice, I would have given it. 32. You will not take pleasure in burnt offerings. 33. A sacrifice to God is a contrite spirit. ^B 34. A contrite and humbled heart, O God, you will not despise. 35. Do good, O Lord, in your good pleasure to Zion. 36. And let the walls of Jerusalem be built. 37. Then you will accept a sacrifice of righteousness. 38. Offering and burnt offerings. 39. Then they shall offer calves upon your altar.

INTERPRETATION OF ATHANASIUS

26. And I will tell those who do not know you of your faith and your mercy. 27. The ungodly hear that you offer such pardon to those who believe in you, and they turn back. ^C 28. Deliver me from the powers of the enemy. 29. My tongue shall meditate on your testimonies. 30. Fill my lips with your grace, that my mouth may declare your praise. 31. You did not wish to receive from me, since I have indeed given for my sins. 32. For you are about to give yourself as a sacrifice for us. 33. That I may be humbled and confess to you. 34. A heart that confesses to you, you do not reject. 35. Work obedience, O Lord, in your will within my heart. For Zion is interpreted as a watchtower, which is the heart. 36. And may your commandments be fulfilled in my mind. For Jerusalem is interpreted as the spirit of grace itself. ^D 37. Then, when one keeps your commandments, his prayer is acceptable to you. 38. And my prayer, and I myself am entirely pleasing to you. 39. Then your holy angels standing before the heavenly altar will praise you, because you have had mercy upon me.

Addenda et corrigenda ex cod. Vatic.

To the end, for understanding, a Psalm of David, when Doeg the Edomite came and announced to Saul, and said to him: David has come to the house of Abimelech. PSALM LI.

1. Why do you boast in malice? 2. You are powerful in iniquity all the day. 3. Your tongue has devised injustice: 4. You have wrought deceit like a sharp razor. 5. You have loved malice more than goodness: 6. Iniquity more than to speak righteousness. 7. You have loved all the words of precipitation, O deceitful tongue. 8. Therefore God will destroy you unto the end: 9. He will uproot you and make you emigrate from your tabernacle: ^B 10. And your root from the land of the living. 11. The just shall see and shall fear:

ATHANASIAN INTERPRETATION.

The inscribed title contains: *In the end, for understanding, a Psalm of David, when Doeg the Edomite came, and announced to Saul, and said to him: David has come to the house of Abimelech.* This therefore signifies that when anyone eventually comes from sin to the knowledge of good, then the opposing powers consult with the devil as to how they might destroy the one who converts himself. For David is interpreted here as "the beloved," that is, he who converts himself. Doeg the Edomite, however, is interpreted as "a failing temptation," such as the opposing powers are. Saul is interpreted as "the begged for" [or "the seeker"]: I speak of the devil, who asks to tempt all the just. Abimelech, however, to whom he comes as he converts, is interpreted as "the king of my father," which is the Son of God, who is the king of our fathers. ^C

1. Why does the devil boast in his malice? 2. In iniquity he is ceaselessly girded. 3. And he suggests injustice. 4. You render every soul naked and dishonored, just as a razor cleans/exposes the beard and the head. 5. You love the killer more than the one speaking a good word. 6, 7. You take pleasure in blasphemy and all wicked doctrine. 8. Therefore in the consummation of the ages He will destroy you unto the end. 9. He will uproot you and cast you out of your power. 10. And He will remove your memory from the land of the living. 11. In the day of judgment. ^D

12. And they shall laugh at him, and shall say: ^A 13. Behold the man, who did not place God as his helper. 14. But he hoped in the multitude of his riches. 15. And grew strong in his vanity. 16. But I am like a fruitful olive tree in the house of God. 17. I have hoped in the mercy of God for ever, and for ever and ever. 18. I will confess to Thee for ever, because Thou hast done it. 19. And I will wait for Thy name, for it is good in the sight of Thy saints. In the end, for Maeleth, understanding of David. PSALM LII. 1. The fool hath said in his heart: there is no God. 2. They have been corrupted, and become abominable in iniquities. 3. There is no one that doth good. 4. God looked down from heaven upon the children of men.

INTERPRETATION OF ATHANASIUS

12. Rejoicing they say: ^C 13. This was he who opposed God. 14. But he was confident in his own arrogance. 15. And he prevailed in the iniquity he had discovered. 16. But the chorus of the saints is full of mercy and fruits of peace. 17. Unceasingly I have hoped in the boundless mercy of God. 18. I will glorify Thee for ever, because Thou hast led me hither. 19. I shall remain always in Thy name, because this is good for all Thy saints.

The aforementioned inscription contains: In the end, for Maeleth, understanding of David. This therefore is what it signifies: The psalm speaks of the Lord at the end of the ages, how He converts the people, delivering them from the power of the devil. For Maeleth is interpreted as "firstfruits," and the firstfruits is Christ. And "understanding of David" means when the desired people shall come into understanding, for so is David interpreted.

1. The devil and all his own spoke of the One born of the Virgin. ^D 2. They were corrupted and putrefied in sins. 3. Those who disobey God the good, and are joined to the evil one. 4. To contemplate the works of men.

Addenda et corrigenda ex cod. Vatic.

5. To see if he is understanding or seeking God. ^A 6. They have all gone astray, they have become useless together: 7. There is no one who does good, there is not even one. 8. Will not all who work iniquity know; 9. Who devour my people as a meal of bread, they have not called upon the Lord [God]: 10. They trembled there with fear, where there was no fear. 11. For God has scattered the bones of those who please men. 12. They are confounded, for God has rejected them. 13. Who will give salvation to Israel out of Sion? 14. When God turns back the captivity of his people, 15. Jacob will exult, and Israel will rejoice.

PSALM LIII [LII]

ATHANASIAN INTERPRETATION

^A are interpreted as "those putting forth," and Saul is interpreted as "requested." This, therefore, is what it means: the demons say to the devil, "Behold, we have that contemptible one enclosed." Finally, the one caught by them, when he at last arrives at understanding through God, praises God and prays to him, saying: ^C

ATHANASIUS' INTERPRETATION

— Ziphites are interpreted as "those putting forth," and Saul is interpreted as "requested." This, therefore, is what it means: the demons say to the devil, "Behold, we have that contemptible one enclosed." Finally, the one caught by them, when he at last arrives at understanding through God, praises God and prays to him, saying:

2. And according to thy power, help me. 3. In thy ears let my prayer be heard. 4. Deign to hear all the words together; let none of them be rejected by thee. 5. The demons. 6. Likewise the opposing powers. 7. And they did not consider that God is able to deliver me from them. 8. Behold, for God delivers me every day. 9. And as my Lord, he protects his own handiwork. 10. Their pain shall be turned upon them. 11. By the grace of the Holy Spirit, drive them ^D from my soul. 12. So that finally, held by nothing, I may glorify thee. 13. I will praise thy name, for it is good, resting upon anyone. 14. From all sin. 15. And in my mind I will attend with anger against my enemies.

Addenda et corrigenda ex cod. Vatic. (1) Συγκεκλεισμένον. (2) Λοιπὸν οὖν ὁ. (3) Βοηθήσεις μοι. (4) Μου. (5) Ἑκάστην ἀπ' αὐτῶν. (6) Ἐπιστρέψει. (7) Ἁμαρτίας λέγει.

λέγει.

To the end, in hymns, a psalm of instruction by David. Psalm LIV.

1. Give ear, O God, to my prayer, 2. And despise not my supplication. 3. Attend to me, and hear me. ^A 4. I was grieved in my complaining, and I was troubled, 5. At the voice of the enemy and at the tribulation of the sinner. 6. For they turned iniquity upon me, and in anger they were troublesome to me. 7. My heart is troubled within me, and the fear of death is fallen upon me. ^B 8. Fear and trembling are come upon me: 9. And darkness hath covered me. 10. And I said: Who will give me wings like a dove, and I will fly and be at rest? 11. Lo, I have gone far off flying away; and I abode in the wilderness.

(a) V. 8. And fear, etc. V. 9. Fear, etc., darkness. V. 10. And of a dove. V. 11. And I will fly, etc. V. 12. Lo, etc. V. 13. I waited, etc. V. 14. From faint-heartedness, etc. V. 15. Cast down, etc.

ATHANASIAN INTERPRETATION

The proposed inscription contains: To the end, in hymns, a psalm of David. This, then, means that this psalm is spoken by one who turns toward the end, and prays to God in hymns to be delivered from the powers of the devil, when he has renounced the world. For David is interpreted as "beloved," which is he who renounces the world. ^C

1. Give ear, O God, to my prayer. 2. And leave not my prayer unaccepted by thee. 3. Since until now thou hast been turned away from me, now willingly hear me. 4. I was pierced with pain in my affliction, and I feared. 5. From the domination of the devil and of sin. 6. For they have cleaved to me, and with great anger they darken me. 7. For the judgment that is to come. 8, 9. My struggle is great, and I know not what to do. ^D 10. And I said: Who shall account me worthy of the grace of the Holy Spirit, that I may take myself away from the world, and have rest? 11. I withdrew from the world, and solitary I found rest.

Addenda et corrigenda from the Vatican codex

(1) Ή διὰ τῆς κινναβάρεως περ. (2) Ἐστὶ παρὰ τῷ Θεῷ ὁ, etc. (3) Ἄκουσον, ὁ Θεός, τῆς προσευχῆς μου. (4) Σοί. (5) Ἀπεστραμμένος μου ᾖς, καὶ νῦν, etc. (6) Ν. 7. Ἐθλίβειν. n. 8. Διὰ τὴν, etc. n. 9. Ἀγών, etc. n. 10. Καὶ εἶπε, etc. n. 11. Καὶ λάβω, etc. n. 12. Ἀνεχώρησα, ο. κ. καὶ ἀνεπαυσάμην, etc. n. 13. Καὶ λοιπόν, etc. n. 14. Ἀπὸ τῶν εἰσβολῶν, etc. n. 15. Θανάτωσον, etc. n. 16. Ὅτι ᾐσθόμην, etc.

12. I waited for God who saves me from faint-heartedness and from the tempest. 13. Overthrow, O Lord, and divide their tongues. 14. For I have seen iniquity and contradiction in the city. 15. Day and night it shall surround it upon its walls. 16. And iniquity and labor in its midst, and injustice. 17. And usury and deceit did not depart from its streets. 18. For if an enemy had insulted me, I would have endured it. 19. And if he who hates me had spoken boastfully against me, I would have hidden myself from him. 20. But you, O man of one soul, my guide, and my known friend, 21. [Who] took sweet food together with me. 22. In the house of God we walked in concord. 23. Let death come upon them. 24. And let them descend into hell alive. 25. For wickedness is in their settlements, in their midst. 26. I have cried to God, and the Lord has heard me.

ATHANASIUS' INTERPRETATION

Addenda and corrigenda from the Vatican codex. (1) They happen immediately. (2) They shall dwell. (3) My Lord. (a) Of use. In the Barberini codex, this word exists in the text with a black line underlined beneath it.

27. At evening, and in the morning, and at noon I will declare it, ^A 28. And I will announce it, and He will hear my voice. 29. He will redeem my soul in peace from those who draw near to me: 30. For there were many with me. 31. God will hear, and will humble them, who is before the ages. *Diapsalma.* 32. For there is no change for them, because they have not feared God. 33. He has stretched out His hand in requiting: 34. They have defiled His covenant: 35. They were divided by the wrath of His countenance. 36. And their hearts drew near. 37. Their words were smoother than oil, ^B 38. And they themselves are darts. 39. Cast your care upon the Lord, and He will nourish you. 40. He will not give a shaking to the righteous forever. 41. But You, O God, will lead them down into the pit of destruction. 42. Men of blood and deceit, 43. Shall not halve their days.

(a) Ver. 27, "At evening," etc., "I will declare." Ver. 28, "And He will hear," etc.

ATHANASIAN INTERPRETATION

*Addenda and corrigenda from the Vatican codex.*

ON THE TITLES OF THE PSALMS. — PSAL. LV.

44. But I, O Lord, shall hope in thee. ^A *In the end, for the people who have been removed far from the saints, a writing of a title, for David, when the Philistines held him in Geth.* PSAL. LV.

1. Have mercy on me, O God, because man has trampled upon me. 2. The whole day, he that fights has troubled me. 5. My enemies have trampled upon me all the day. 4. Because many are they that fight against me from on high. 5. I shall not be afraid in the day. 6. But I will hope in thee. 7. In God I will praise my discourses. 8. In God I have hoped, I will not fear: what shall flesh do to me? ^B 9. All the day they abhorred my words. 10. All their thoughts are against me for evil.

ATHANASIAN INTERPRETATION

44. But I hope in thee, that thou mayest deliver me [now thou shalt deliver me], and in that age from every punishment.

The prefixing title contains: In the end, for the people who have been removed far from the saints, a writing of a title, for David, when the Philistines held him in Geth. And "for the people who have been removed far from the saints"—that is, for the nations who formerly distanced themselves from the saints. Then, "a writing of a title for David"—I mean, in the end, for those converting to a manner of life acceptable to the Lord; for he describes this as a certain title. And "David" is to be understood as the Lord, because David is interpreted as "strong-handed." Then, "when the Philistines held him in Geth." "Philistines" are interpreted as "those falling through drink." And "in Geth" is interpreted as "in a winepress." This therefore means: when someone is held in his own heart by contrary powers, and having converted to the Lord’s manner of life, he begins to say to God the psalm set before us. ^C

1. He speaks of the devil. 2. Incessantly casting into me his own thoughts. 3. The demons themselves likewise, incessantly. 4. The thoughts that fly and enter into the hearts. 5, 6. Being now in thy light, I no longer fear, but I will hope in thee. 7. I shall offer my prayer. 8. That is, I will not fear what sin shall do to me. 9. Always the prayer that I was sending to God, they were fleeing. 10. And finally, they were taking counsel how they might snare me. ^D

11. They shall dwell and they shall hide. 12. They shall watch my heel. 13. Just as they waited for my soul. 14. For nothing shalt thou save them. 15. In wrath thou shalt break the peoples. 16. O God, I have declared my life to thee. 17. Thou hast set my tears in thy sight, as also in thy promise. ^A 18. My enemies shall be turned back. 19. In whatsoever day I shall call upon thee. 20. Behold, I have known that thou art my God. 21. In God I will praise the word. 22. In the Lord I will praise the word. 23. In God I have hoped, I will not fear what man can do to me. ^B 24. In me, O God, are the vows which I will render of thy praise. 25. For thou hast delivered my soul from death, 26. My eyes from tears, 27. And my feet from falling. 28. I will please before the Lord in the land of the living.

PSALM LVI

ATHANASIAN INTERPRETATION

11. They shall expect and observe how they may comprehend me. ^C 12. They expect to supplant me. 13, 14. How they themselves wait that they might untimelily destroy my soul, he himself cast them down. 15. Their multitude. 16. I confessed my former conversation to thee. 17. But he poured out tears, just as you promised to penitents that they should do. 18. The demons shall depart confounded. 19. From the day that I called upon thee. 20. I have known that thou art my God. 21, 22. In God, he says, I will glory; my prayer. 23. What shall the devil do to me? ^D 24. They shall endure, Lord, the acts of thanksgiving which I shall render to thy glory. 25. From sin. 26. From demons. 27. From a fall. 28. I will give thanks to the Lord in the ways of the saints.

The title set before contains: To the end, destroy not, for David, in a title inscription, when he fled. 1, 2. I beseech thee, O God, have mercy on me, for I have trusted in thee, for thou art merciful.

3. And in the shadow of your wings I will hope, 4. Until iniquity passes by. 5. I will cry out to God the Most High, 6. To God who benefits me. 7. He sent from heaven, and saved me; 8. He gave to reproach them that trample upon me. 9. God sent forth His mercy and His truth: 10. And He rescued my soul from the midst of lioncubs. 11. I slept troubled. 12. Sons of men, their teeth are arms and arrows, 13. And their tongue is a sharp sword. 14. Be exalted above the heavens, O God: 15. And in all the earth [is] your glory, 16. They prepared a snare for my feet: ^B 17. And they bowed down my soul. 18. They dug before my face a pit: 19. And they fell into it. Diapsalma. 20. My heart is ready, O God: 21. My heart is ready, I will sing, and I will chant in my glory. (a) Palat. MS.

INTERPRETATION OF ATHANASIUS

This signifies fleeing from the face of Saul into the cave. This, therefore, indicates that when someone flees from the face of Saul into the solitary life, he no longer corrupts his manner of life in the Lord, but rather cries out to Him the psalm set before us. For Saul is interpreted as the devil, as we have often said.

3. And in the comfort of your two testaments I will hope; 4. Until the world is finished. 5. I will entreat, he says, God the Most High: 6. Who has bestowed all things of his own. 7. The Father sent the Word of God. 8. He speaks of the demons. 9. His Son, and His holy Spirit. 10. From the midst of the demons. 11. I rested, anxious about my sins. 12. The teachings of men are death-bearing. 13. Their speech [is] whetted for evils. 14. Be glorified in your saints, O God. 15. And in all the world [is] your faith. 16. The demons, sin. ^D 17. And they drew my soul. 18. They prepared for me to fall into sin, and me indeed you rescued. 19. They themselves remained in it. 20. Unto your will. 21. Praising you and telling of the gifts which you have granted to me.

Addenda and corrigenda from the Vatican MS. (1) corrupts. (2) bestowed upon me. (3) Into-the.

22. Awake, my glory. 23. Awake, psaltery and harp. 24. I will awake early. 25. I will confess you among the peoples, O Lord. 26. I will sing to you among the nations. 27. For your mercy is magnified unto the heavens. 28. And your truth unto the clouds. 29. Be exalted above the heavens, O God. 30. And above all the earth, your glory.

For the end, do not destroy, for David in the instruction of an inscription. PSAL. LVII.

1. If indeed you speak justice. 2. Judge rightly, O sons of men. 3. For you work iniquity in the heart on the earth. ^B 4. Your hands weave iniquity. 5. Sinners are alienated from the womb.

(α) Verse 22, "I will sing, and sing to you" is missing in my glory. Verse 23, "Awake," etc.

ATHANASIUS'S INTERPRETATION

22. Your grace. 23. Your Holy Spirit. 24. In your light. 25. I will glorify, he says. 26. When you are crucified for the whole world. 27. For your passion is glorified from the earth even unto the heavens. ^C 28. And your faith unto the saints. 29. Be taken up into the heavens. 30. And on all the earth your passion shall be glorified.

The inscription set before us contains: For the end, do not destroy, for David in the instruction of an inscription. This therefore says: until the end do not destroy your way of life according to God; for as we have often said, the instruction of an inscription is considered in terms of one’s way of life.

The title set forth contains: For the end, do not corrupt, for David in the instruction of an inscription. This therefore signifies: until the end, do not corrupt your way of life according to God; for as we have often said, the tituli inscription is allegorically explained concerning one's way of life or manner of living.

1. If you are truly Christians: 2. Consider things that are just and worthy of yourselves. 3. For to men you appear righteous on the outside; ^D but on the inside you pasture every sort of error. 4. And your hearts compose certain inventions. 5. Such ones have been alienated from my bath.

6. They have gone astray from the womb, they have spoken falsehoods. 7. Their fury is according to the likeness of a serpent. 8. Like the deaf asp, and the one that stops its ears, 9. Which will not listen to the voice of charmers, and the 10. One being charmed by the wise. 11. God shall crush their teeth in their ^A mouth. 12. The Lord has crushed the teeth of the lions. 13. They shall be brought to nothing like water flowing away. 14. He shall bend his bow, until they are weakened. 15. Like wax that melts, they shall be taken away. 16. Fire has fallen upon them, and they have not seen the sun. 17. Before your thorns perceive the rhamnus. 18. As living, as in wrath he shall absorb ^B them. 19. The righteous shall rejoice when he sees the vengeance. 20. He shall wash his hands in the blood of the sinner. 21. And a man shall say: If then there is fruit for the righteous. 22. Then there is a God judging them on the earth.

INTERPRETATION OF ATHANASIUS

6. For they received error from baptism. ^C 7. Their teaching is deadly, like the son of the serpent. 8. They turn their hearing away from the truth. 9. And neither do these hear from those teaching them the truth. 10. Their teachers deceive them with the wisdom of the world. 11. Their teachings. 12. Their leaders. 13. The day of judgment will cast them away. 14. The word of his preaching shall strengthen until the consummation. 15. As wax is consumed by fire, so shall be their destruction. 16. Satan has dominated them, and they did not know the Lord. 17, 18. Before your iniquities are joined to the devil, as you are still living, in his wrath he shall devour you because of the error of your heresy. 19. In the time of retribution. 20. He shall show himself innocent from sin. 21. And each will say: Truly there is a retribution to the righteous. 22. Truly there is one who does their vengeance.

Addenda et corrigenda ex cod. Vatic.

On the end, do not destroy, for David, in the inscription of the title, when Saul sent and guarded his house to put him to death. PSAL. LVIII.

1. Deliver me from my enemies, O God: 2. And from those rising up against me, deliver me. 3. Deliver me from those who work iniquity: 4. And from bloody men save me. 5. For behold they have hunted my soul 6. The strong have rushed upon me. 7. Neither my iniquity, nor my sin, O Lord: 8. Without iniquity I ran and directed. 9. Arise to meet me, and see: 10. And You, O Lord God of hosts, God of Israel, ^B 11. Attend to visit all the nations: 12. Do not have mercy on all who work iniquity.

ATHANASIUS' INTERPRETATION

The preceding title contains: "On the end, do not destroy, for David, in the inscription of the title." This therefore says: "Do not destroy (that is, do not sin) until the end, regarding any excellence of the Lord, which is the inscription of the title." Then: "When Saul sent and guarded his house to put him to death," that is, in this way also the devil sends to watch his house, that he might kill. Therefore, do not destroy until the end any of the Lord's commandments, but speak the psalm set forth here. For we have often said that the interpretation of the name of both Saul and David is at one time taken as referring to the Lord and those who are the Lord’s, and at another time as referring to the devil.

1, 2. Concerning the thoughts in my heart. 3. Concerning the pleasures warring in my members. 4. Concerning the contrary powers. 5. For behold they constrain my soul. 6. Demons. 7. Neither my iniquity is sweet to me, nor my sin, O Lord. 8. Hating iniquity, I ran in Your commandments, and directed in my heart. ^C 9. Come to my aid. 10, 11. You Yourself, O Lord, come, and by Your advent heal all nations. 12. Against the contrary powers.

Additions and corrections from the Vatican codex

(1) The cinnabar text contains: On the end, for David, do not destroy for the inscription of the title, when Saul sent and guarded his house to put him to death. This therefore says concerning some excellence of the Lord, which is the inscription of the title, do not destroy until the end. Then: When Saul sent and guarded his house to put him to death, that is, in this way also the devil sends to watch the faithful to put him to death. Do not destroy therefore until the end the commandments, etc. ^D (2) In the. (3) Of my soul. (4) I hated... into Your commandments, and I directed.

13. ^A They return at evening, they hunger like dogs, and they will circle the city. 14. Behold they will speak with their mouth: 15. And a sword is in their lips. 16. For who has heard? And you, O Lord, will laugh at them. 17. You will bring all nations to nothing. 18. My strength is toward you; I will keep watch. 19. For you, O God, are my protector. 20. My God, his mercy shall anticipate me. 21. My God shall show me [his will] over my enemies. 22. Do not kill them, lest they forget your law. 23. Scatter them by your power. 24. And bring them down, O my protector, O Lord. ^B 25. The sin of their mouth is the word of their lips. 26. And let them be caught in their pride. 27. And from cursing and lying they shall be announced in the consummation. 28. In the wrath of consummation, and they shall not exist. 29. And they shall know that God rules over Jacob, and the ends of the earth.

ATHANASIUS' INTERPRETATION

13. They come in darkness, surrounding the soul, and seek to devour like dogs. ^C 14. Behold, these people speak certain plausible things. 15. And they kill those who hear them with their words. 16. And you, O Lord, will drive them away. 17. Nations of this kind. 18. I will ask for my help from you. 19. For you are my God. 20. My inspector, your mercy shall protect me. 21. Against the demons. 22. Do not make them exist utterly, lest, as if not existing, they no longer remember the punishments that you inflict upon them. 23. But scatter them into the eternal fire. ^D 24. And bring them down into the hells of the earth. 25. On account of the sins of their mouth, and the words which they spoke against you. 26. And let them be condemned in their rebellion. 27. And in their apostasy and lying, which they spoke and taught in the world. 28. And in the wrath of consummation they shall not exist. 29. And then they shall know that all tribes and tongues shall serve God.

^A 30. They shall turn at evening, and shall suffer hunger as a dog, 31. and they shall go round about the city. 32. They themselves shall be scattered to eat; 33. but if they shall not be satisfied, they shall murmur. 34. But I will sing of thy power; 35. and I will rejoice in the morning in thy mercy. 36. For thou hast become my supporter, 37. and my refuge in the day of my tribulation. 38. Thou art my helper, to thee will I psalm; 39. for thou, O God, art my supporter: 40. O God, my mercy.

In the end, for those who shall be changed, for an inscription of a title to David for instruction, when he burned Mesopotamia of Syria, and Syria Sobal: and Joab turned and struck Edom in the valley of Salt, twelve thousand. PSALM LIX.

1. O God, thou hast repulsed us, and destroyed us:

(a) Verses 36, 37, under one number.

^B ATHANASI INTERPRETATION.

30. They shall be brought in the consummation, barking as a dog. 31. Outside Jerusalem. 32. They shall be cast out. 33. With eternal food. 34. The demons shall indeed murmur, but I will praise thy power because thou hast overcome them. 35. And because of thy mercy I shall exult in the eternal light. 36, 39. In thee thou thyself receivest my things. 40. O my God, whose mercy is compassionate.

The preceding ^C inscription contains: In the end, for those who shall be changed, for an inscription of a title to David for instruction, when he burned Mesopotamia of Syria, and Syria Sobal, and Joab turned, and struck Edom in the valley of Salt, twelve thousand. This, therefore, is what it means, *In the end* who are changed; this is those who are transformed.

1. O God, thou hast cast us off from the gift of the sonship, wherewith thou didst honor us from the beginning.

Addenda and corrigenda from the Vatican codex:

(1) N. 30. They shall be brought... barking as a dog. Outside Jerusalem. N. 32, 55, under one number. N. 53. But if they shall be cast out, they shall howl. N. 34. The demons shall indeed murmur... and my refuge in this age, and in the age to come. N. 38. O God, unceasingly. N. 39. For thou art God, thou receivest into thyself, etc. ^D (4) That through the cinnabar contains, etc., Mesopotamia of Syria, and struck the ravine of the, I speak of the instruction, etc., and, remaining, the rising of the loftiness, as it were, that is to say death, and struck the chasm of the two, of sin and of death, twelve thousand. And he spoke of the whole of sin and death. Syria is interpreted as 'loftiness'. Mesopotamia is interpreted as 'being lifted up by some calling'. Sobal is interpreted as 'vain wearing away'. Salt is interpreted as 'twice over'. (5) O God, and the rest up to 'the sonship' is missing in the codex.

^A 2. Thou art angry, and hast had mercy on us. 3. Thou hast moved the earth, and hast troubled it. 4. Heal the breaches thereof, for it has been moved. 5. Thou hast shown thy people hard things. 6. Thou hast made us drink the wine of contrition. 7. Thou hast given to them that fear thee a sign, (a) that they should flee from the face of the bow. 8. That thy beloved may be delivered. 9. Save me with thy right hand, and hear me. 10. God has spoken in his holy place. 11. I will rejoice, and I will divide Sichem. 12. And I will measure out the valley of the tabernacles. 13. Galaad is mine, and Manasses is mine.

(a) Ver. 8, Of... V. 9, That.

ATHANASII INTERPRETATIO.

...they are carried from evil into good, they come into the title's inscription, I mean rather into a good way of life. Then: *David for instruction*, and for instruction, I say, *by a strong hand*; which is referred to the Lord. And finally: He has kindled the lifting up of loftiness; namely sin, and the loftiness of sin and of antiquity: that is, death. For he said twelve thousand because of every kind of mortal sin. ^B 3. Who are from the nations, hearing through the preaching, that thou hast appointed a day, in which thou art about to judge the world in justice. 4. Heal its breaches, because it has obeyed thee. 5. All thy commandments. 6. Thy grace for conversion. 7. To the faithful, knowledge, to flee from sin. 8. From sin itself. 9. Hear me, and save me in thy Son. 10. The Father in the Son. 11. Sichem is interpreted as 'rising up'. I will therefore separate the rising-up soul to me, or the Church herself, from the world for myself. 12. And I will walk about in the soul of the humble. ^C 13. Galaad is interpreted as 'habitation of testimony'. Manasses is interpreted as 'forgetting'. This, therefore, he says: Galaad is mine, he who has migrated from sin toward me in testimony; and Manasses is mine, he who forgets his former evil deeds.

Addenda et corrigenda ex cod. Vatic. (1) Who are from the nations are wanting. (2) Thou hast given to them, etc. (3) To flee from sin. V. 9, From sin. (4) Toward her, etc. (5) And in the soul of, etc. (6) In testimony. (7) In testimony.

14. And Ephraim the strength of my head. 15. Judah my king. 16. Moab the pot of my hope. 17. Over Edom will I extend my shoe. 18. To me the aliens are subject. 19. Who will lead me into the fenced city? 20. Or who will lead me as far as Edom? 21. Wilt not thou, O God, who hast repulsed us? 22. And wilt not thou, O God, go forth in our forces? 23. Give us help from tribulation: 24. And vain is the salvation of man. 25. In God we will do might: 26. And he himself will bring to nothing them that afflict us. In fine, in hymns of David. PSALM LX. 1. Hear, O God, my supplication:

ATHANASIUS' INTERPRETATION.

14. Ephraim is interpreted as consoler, but the consoler is the Holy Spirit. Therefore, the strength of my mind is the Holy Spirit: for the head often signifies the nobler part of the mind. ^B 15. Judah: it is plain, indeed, that from Judah the Lord has sprung. 16. From Ruth the Moabitess, holy Mary derives her lineage; therefore, because of her virginity, she is called Moab here. The Virgin, therefore, has been made the pot of the Lord, because she even conceived the Lord in her womb above nature, and not according to nature. 17. The region of Idumea was that of Esau. But Esau is interpreted as hairy, such as the nations were because of the roughness of their hearts: toward these, therefore, he says, I will make my passage. ^C 18. Moreover, they hearkened and believed in my preaching. 19. Into the heavenly city, who will lead me, if not thou, its creator? 20. Or who will lead me into thy eternal tabernacle? 21, 22. Unless thou, O God, who hast cast us off. 23. Bring us back from sin to the knowledge of thee. 24. All human salvation is empty. 25. By the cross of God we shall be armed. 26. And this cross will drive away unclean demons. ^D

The preface which lies before us contains: In the end, in hymns of David. This, therefore, is what it says: The title prefixed contains: In the end, in hymns of David. This, therefore, is what it signifies: in the end, in hymns of David, [namely the one who is] the King before the ages. 1. May my supplication be acceptable before thee.

Addenda and corrigenda from the Vatican codex: (1) The Holy Spirit, are wanting. (2) Judah is wanting, it is plain... the Lord our Jesus, one of those kings. (3) Mary. As therefore for the sake of Ruth the Moabitess, and Mary the Virgin, he calls Moab. The Virgin, therefore, [is a] pot, for the Lord to have been conceived above nature, etc. (4) Region, etc., hairy, etc., toward these, etc. (5) And. (6) Who will lead me into the city. (7) V. 21. Unless thou, etc. V. 22. And wilt not thou go forth, O God, as one of the kings, or of our rulers. (8) The one by the reed, etc.

2. Attend to my prayer. 3. From the ends of the earth I cried out to thee, when my heart was weary. ^A Diapsalma. 4. With a rock thou hast exalted me. 5. Thou hast led me, for thou hast become my hope, 6. A tower of strength from the face of the enemy. 7. I shall dwell in thy tabernacle forever. 8. I shall be protected under the shelter of thy wings. 9. For thou, O God, hast heard my prayers. 10. Thou hast given an inheritance to those who fear thy name. 11. Thou wilt add days to the days of the king, 12. His years even unto the day of generation and generation. 13. He will remain forever in the sight of God. ^B 14. Who will seek out his mercy and truth? 15. Thus will I sing to thy name forever and ever. 16. To return my vows from day to day.

ATHANASIUS' INTERPRETATION

To the end, for Idithum, a psalm of David. PSAL. LXI.

1. Shall not my soul be subject to God? 2. For from him is my salvation. 3. For he himself is my God and my Saviour, 4. My protector, I shall not be moved any more. 5. How long will you attack a man? 6. You kill, all of you: 7. As a leaning wall and a battered hedge? 8. But they have devised to thrust away my honour. 9. I ran in thirst. 10. With their mouth they were blessing, but with their heart [and with their heart, etc.] they were cursing. ^B Diapsalma. 11. But be subject to God, O my soul: 12. For from him is my patience. 13. For he himself is my God and my Saviour: 14. My helper, I shall not emigrate.

(a) Codex Palat.

ATHANASIUS’ INTERPRETATION.

The title set before us contains: ^A *To the end, for Idithum, a psalm of David*. This, therefore, signifies: at the end of the ages, for the one judge who is to come; for this is what Idithum is interpreted to mean. Then: *Psalm of David*, that is, a psalm for the one mighty in hand; for this is what David is interpreted to mean. Therefore, he clearly speaks of the Son of God, who is the one Judge to come, and is mighty in hand (2).

1. It is neither just nor useful for my soul to oppose God in anything. 2. For with him is my life, even in the present age (3). 3. For he himself is my creator and my Saviour. 4. I shall not depart from him unto the end. 5. How long will you make use of human power and assistance (4)? 6. And you slay those who are inferior to you. 7. As a falling wall and a ruined hedge? 8. Thus are my commands repelled. 9, 10. As one running in thirst drinks with his mouth, but his heart receives none of the draught: so also do these receive my words with their mouth, but their heart stands far ^D away (6). 11. But do you, O my soul, be subject to God. 12. For with him is my reward. 13. For he himself (7) is my God and my Saviour. 14. He is my protector; I shall not cling to any other.

Addenda and corrigenda from the Vatican codex.

(1) [The Greek text here fragments/resumes] ^A *H* from *cinnabaris* (vermilion) etc. (2) *Indeed*. (3) *The present age and the one to come*. (4) *You shall use*. (5) *Is wanting*. (6) *Far*. (7) *For indeed*, etc., *God*, are wanting.

15. In God is my salvation and my glory. ^A 16. God is my help, and my hope is in God. 17. Hope in him, all the congregation of the peoples (a). 18. Pour out your hearts before him. 19. For God is our helper. Diapsalma. 20. Nevertheless, the sons of men are vain. 21. The sons of men are liars in the balances, to deceive. 22. They are all of vanity in themselves. 23. Do not hope in iniquity. 24. And do not covet spoils. 25. If riches flow in, do not set your heart upon them. 26. Once God has spoken, these two things have I heard: ^B 27. (b) That power is God’s, 28. And thine, O Lord, is mercy. 29. For thou shalt render to each according to his works.

Psalm of David; when he was in the wilderness of Idumaea. PSALM LXII. 1. O God, my God, from the light I watch for thee.

(a) In index marg. cod. *peoples*. (b) Verses 27, 28, under a single number. (c) *To thee* in index marg. cod.

ATHANASIUS' INTERPRETATION

15. In God is my life and my glorying. 16. My God is my helper always, and therefore my hope is in him. ^C 17. Do you therefore, all of you, hope in him. 18. Bring your hearts to him, who is ready to help those who hope in him. 19. He withstands our enemies. 20. Thinking human thoughts. 21. Deceivers, oppressing and acting unjustly. 22. That they may gather for themselves for shameful gain, their care is for these things. 23-25. For they who wish to become rich fall into temptation and the snare of the devil. 26. God has spoken the same thing, both in the Law and in the Prophets, these two things: 27. Thou shalt love the Lord thy God. 28. And thou shalt show mercy to thy neighbor as to thyself. ^D 29. For he himself shall render to each according to his works.

The set-forth title contains: *Psalm of David; when he was in the wilderness of Idumaea*. This, therefore, is what it means: David is interpreted as "abjection," and by the name "wilderness," the world is understood allegorically. Idumaea is interpreted as "failing"—that is, the sinner who is despised—being, as he is, in the failing world.

1. O God, my God, I wish to come to thy light.

2. My soul has thirsted for thee. ^A 3. How manifoldly my flesh. 4. In a desert land, and pathless, and waterless. 5. So have I appeared before thee in the holy place. 6. To see thy power and thy glory. 7. For thy mercy is better than lives. 8. My lips shall praise thee. 9. So will I bless thee in my life. 10. And in thy name I will lift up my hands. 11. Let my soul be filled as with marrow and fatness. 12. My mouth shall praise with lips of exultation. 13. If I have remembered thee upon my bed, in the mornings I meditated on thee. 14. For thou hast been my helper: ^B 15. And in the covering of thy wings I will exult. 16. My soul has followed hard after thee. 17. But thy right hand has upheld me. 18. But they in vain sought my soul.

INTERPRETATION OF ATHANASIUS

The person who is failing, wishing to turn back and come to baptism, and having sinned again after baptism, and wishing to perform repentance, says this psalm. ^C

2. My soul has desired. 3. Manifoldly, beyond counting. 4. For I am as nothing before thee: since there is neither root, nor flower, nor fruit in me. 5. So have I approached thee in thy holy house. 6. To discern thy resurrection and thy passion. 7. For thy mercy is much better than the pleasures and the wealth of this age. 8. The lips of my heart shall praise thee. 9. Always. 10. I stretch forth my heart to thee. 11. By thy grace. 12. With an exultant heart my mouth shall praise thee. ^D 13. If I remember thee in the quiet of my soul, I shall meditate on thy commandments. 14. For I have always been strengthened in thy commandments. 15. And I shall exult in thy two Testaments. 16. They shall follow thy footsteps. 17. But thou thyself hast led me with thy right hand. 18. The demons.

Addenda et corrigenda ex cod. Vatic.

19. They shall enter into the lower parts of the earth. 20. They shall be delivered over to the hands of the sword. 21. They shall be portions for foxes. 22. But the king shall rejoice in God. 23. Every one that swears by him shall be praised. 24. For the mouth of them that speak unjust things is stopped.

To the end, a psalm of David. PSALM LXIII. 1. Hear, O God, my prayer, when I pray to thee. 2. Deliver my soul from the fear of the enemy. 3. Protect me from the gathering of those who do evil. 4. From the multitude of those who work iniquity. 5. Who have whetted their tongues like a sword. 6. They have bent their bow, a bitter thing. 7. That they may shoot in secret the blameless. 8. Suddenly they shall shoot him, and shall not fear. 9. They have framed for themselves an evil argument. 10. They have told how they might hide a snare. 11. They said: Who shall see them?

ATHANASIUS' INTERPRETATION

The aforementioned inscription contains: To the end, a psalm of David; the psalm is spoken to the Lord by David concerning those things which are to be at the consummation of the ages. 1. In invoking thee for help, hear the prayer which I offer to thee. 2. Of the devil. 3. Of heretics. 4. Of demons. 5. The demons prepare the heretics. 6. And they increased their doctrine of error. 7. To speak blasphemous words against God. 8. They readily speak words of impiety against God, and do not fear. 9. Their diabolical explanations. 10. They have written down persuasions, by which they ensnare men. 11. They consider that no one can resist them.

Addenda et corrigenda ex cod. Vatic. (1) That is, by cinnabar. (2) That is, upon the consummation. (3) That is, by those who are righteous according to David. (4) Invoking. (5) Of God. (6) To resist.

12. They have searched out iniquity: 13. They have failed in their searching. 14. A man shall approach, and a deep heart: 15. And God shall be exalted. 16. The arrows of children were made their wounds: 17. And their tongues were enfeebled against them. 18. All those who saw them were troubled: 19. And every man feared. 20. And they announced the works of God, 21. And they understood his deeds. 22. The righteous shall rejoice in the Lord, and shall hope in him: 23. And all who are upright in heart shall be praised.

To the end, a psalm of the ode of David: (an ode of Jeremiah and Ezekiel, concerning the transmigration of the people when they were about to go forth.) PSAL. LXIV.

1. Praise befits thee, O God, in Sion:

(a) Verses 19, 20, under a single number.

ATHANASIUS' INTERPRETATION

12. In philosophy some speak perverse things against God. 13. They perish who seek nothing true. 14. He shall come to men having grace in the Scriptures. 15. And God shall be glorified in them. 16. For their words, though thought to be sharp, are found feeble against the man of God. 17. They were confounded in their doctrine. 18. All who saw them defeated were struck with amazement. 19, 20. And every man wondered, and said thus: The grace of God is in the man who shames the heretics. 21. And they knew the truth of God. 22. The man who has conquered the heretics shall exult. 23. And all who think rightly concerning the Lord shall be praised.

The aforementioned inscription contains:

To the end, a psalm of the ode of David.

1. Praise befits thee, O God, in the thirsting heart: for Sion is interpreted as thirsting.

2. And to thee a vow will be rendered in Jerusalem. 3. Hear my prayer, to thee all flesh shall come. 4. The words of the lawless have prevailed over us. 5. And thou wilt be propitious to our impieties. 6. Blessed is he whom thou hast chosen and taken unto thyself. 7. He shall dwell in thy courts. 8. We shall be filled with the good things of thy house. 9. Holy is thy temple, marvelous in justice. 10. Hear us, O God our Savior, 11. The hope of all the ends of the earth, and of them who are in the sea afar off. 12. Preparing the mountains in his strength, 13. Girded with power. 14. Who disturbest the depth of the sea, 15. The sound of its waves, who shall sustain? 16. The nations shall be troubled, and they who inhabit the ends shall fear at thy signs. 17. The outgoings of the morning and evening thou shalt delight. 18. Thou hast visited the earth, and inebriated it: 19. Thou hast multiplied to enrich it.

INTERPRETATION OF ATHANASIUS

2. And the soul seeing thee, prayer shall be rendered to thee: for Jerusalem ^A is interpreted as "vision of peace." 3. Hear my prayer, for we shall all stand before thy tribunal. 4. The teaching of the devil and his ministers has prevailed against us. 5. The Lamb of God who takes away the sin of the world. 6. Blessed is he whom thou hast freed from his sins, and hast guarded. ^B 7. In eternal refrigeration. 8. We shall be filled with the justifications of thy people. 9. The people believing in thee, in them thou dwellest. 10. Receive our hymns, which we offer to thee. 11. Of the Jews and all the Gentiles. 12. Humiliating the opposing powers. 13. Coming in power. ^C 14. He who crushes the horn of the ruler of this world. 15. The snares of the powers of the enemy, who can sustain? 16. The nations shall become fearful and trembling at thy wonders, of which they have heard. ^D 17. In thy light thou wilt lead forth the nations, and at the consummation of the age thou wilt fill them with exultation. 18. Thou hast appeared on earth, and with all joy hast filled men. 19. Thou hast multiplied thy gifts in the Church.

20. The river of God was filled with waters: 21. Thou hast prepared their food, for so is the preparation. 22. Inebriate its furrows: 23. Multiply its fruits. 24. In its showers it shall rejoice, sprouting forth. 25. Thou wilt bless the crown of the year of thy kindness: 26. And thy fields shall be filled with fatness. 27. The beautiful places of the desert shall grow fat: 28. And the hills shall be girded with exultation. 29. The rams of the sheep are clothed: 30. And the valleys shall abound with corn: ^B 31. They shall shout, for they shall hymn.

To the end, a canticle of a psalm of resurrection. PSALM LXV.

ATHANASIUS' INTERPRETATION

The inscription set before us contains: *To the end, a canticle of a psalm of resurrection.* That is to say, at the end of the ages this canticle of a psalm is said regarding the resurrection of the Lord and the conversion of the nations.

1, 2. With a loud voice praise the Lord in psalms, all ye nations. 3. And at the end of each psalm bring glory to him. 4. Say to God: How ineffably wast thou conceived, and wast born on earth? ^D

5. In the multitude of thy power thy enemies shall lie to thee. 6. Let all the earth adore thee and sing unto thee. 7. Let them sing unto thy name, O Most High. 8. Come and see the works of God. Diapsalma. 9. How terrible in counsels over the sons of men. 10. Who turneth the sea into dry land. 11. They shall pass through on foot in the river. 12. There we will rejoice in him. 13. Who ruleth in his power forever. 14. His eyes look upon the nations. 15. Let not those who provoke him be exalted in themselves. 16. Bless, O nations, our God. 17. And make heard the voice of his praise. 18. Who set my soul in life. 19. And who has not given my feet to trembling. 20. For thou hast tested us, O God, thou hast refined us as silver is refined.

INTERPRETATION OF ATHANASIUS

5. And in thy passion and in thy resurrection the Jews shall deny thee to be God. ^A 6. All the nations shall believe and shall glorify thee. 7. They shall sing thy magnificent name. 8. To thy justifications be attentive in your hearts. ^B 9. For his instruction in grace is more glorious than the wisdom of men. 10. Who mortifieth the sin of the world. 11. In the grace of the Holy Spirit they shall live fearlessly. 12. In the grace of the world to come we shall rejoice, seeing the glory of God. ^C 13. For he is the Father of the world to come. 14. The apostles shall go forth to the preaching of the nations. 15. O people of the Jews, do not boast, saying: We are the seed of Abraham. 16. For God is no longer of the Jews only, but also of the nations. ^D 17. And obey his preaching of glory. 18. Who transferreth from death unto life. 19. And hath not suffered me to perish in sin unto the end. 20. For thou hast seen that we obey thy preaching: everything of uncleanness that was in us thou hast made us to put away.

21. Thou hast brought us into the snare. ^A 22. Thou hast laid afflictions upon our back. 23. Thou hast set men over our heads. 24. We have passed through fire and water. 25. And thou hast brought us out into a place of refreshment. 26. I will enter into thy house with burnt offerings: 27. I will pay thee my vows, which my lips have uttered. 28. And my mouth spoke in my tribulation. 29. I will offer burnt offerings of fatlings with incense and rams. 30. I will offer to thee oxen with goats. 31. Come, hear, and I will declare to you, all you that fear God. ^B

Selah.

32. What he hath done for my soul. 33. I cried to him with my mouth. 34. And I exalted him with my tongue. 35. If I have looked at iniquity in my heart, let not the Lord hear me.

INTERPRETATION OF ATHANASIUS

21. Thou hast brought us into the knowledge of thee. 22. Thou hast reproved our iniquities, and thou hast humbled us. 23. Thou hast appointed thy saints to be our leaders. ^C 24. Through thy baptism. 25. And thou hast led us, the liberated ones, out from our sins into refreshment. 26. We shall enter into the heavenly Jerusalem, perfectly cleansed. 27. I shall fulfill what I promised to thee in baptism. 28. Even the things I promised while I was yet in sin. 29. I shall bring my whole self to thee with prayer, and with the works of righteousness proceeding before thee. 30. I shall dedicate my members and my soul to thee. 31. Come, hear how he has saved me. ^D 32. He not only forgave my sins, but also made me his son. 33. I only called upon him. 34. And I have confessed him with my tongue. 35. If I have not believed in him with a sincere heart, let not the Lord hear me.

36. Therefore God hath heard me. 37. He hath attended to the voice of my supplication. 38. Blessed is God, who hath not removed my prayer nor his mercy from me. ^A

In finem, in hymnis, psalmus cantici David. PSAL. LXVI.

1. May God have pity on us, and bless us. 2. May he make his face shine upon us, 3. And have mercy on us. 4. That we may know thy way on earth, 5. Thy salvation in all nations. 6. Let the peoples confess to thee, O God. 7. Let all the peoples confess to thee. 8. Let the nations be glad and rejoice; 9. For thou shalt judge the peoples in equity, 10. And direct the nations on the earth. ^B

Diapsalma.

11. Let the peoples confess to thee, O God. 12. Let all the peoples confess to thee. 13. The earth hath given her fruit. 14. May God bless us, O God, may God bless us. 15. And let all the ends of the earth fear him.

INTERPRETATION OF ATHANASIUS

36, 37. For I have approached him with my whole soul; therefore he hath heard me. 38. He hath not rejected my prayer, but hath received it, granting me his mercy. ^C

The aforementioned inscription contains: *In finem, in hymnis [psalmus cantici David]*: that is to say, the psalm is sung concerning the fullness of time.

1. God will be moved with compassion for us, and will come to the earth. 2, 3. Face to face we shall be seen, and he will have mercy on us. 4, 5. The preaching of thy cross. 6. The peoples shall confess thee, that thou art God. 7. In thy grace. 8. For thou hast set them forth unto every good work. 9, 10. By the light of grace. 13. In the day of judgment, those who have believed in the Lord shall bring ^D the works of righteousness. 14. Namely, the blessed of my Father. 15. For they shall serve him alone and no other eventually.

^A For the end of a canticle [a psalm of a canticle], a psalm of David. PSALM LXVII.

1. Let God arise, and let his enemies be scattered: 2. And let them that hate him flee from before his face. 3. As smoke vanisheth, let them vanish: 4. As wax melteth before the face of fire, 5. So let sinners perish from the face of God. 6. ^B And let the just feast and exult in the sight of God, 7. Let them delight in gladness. 8. Sing to God, sing a psalm to his name: 9. Make a way for him who ascendeth above the setting: the Lord is his name. 10. And exult in his sight: 11. They shall be troubled at his face: 12. The father of orphans, and the judge of widows. 13. In his holy place: 14. God who maketh men of one mind to dwell in a house.

ATHANASIAN INTERPRETATION. The title set before it contains: *For the end, a psalm of a canticle of David*: that is to say, the psalm is sung by a mighty hand about those who are to believe in Christ at [the] end; for David is so interpreted, that he is the Son of God. 1. The Lord shall come, and the demons shall be crushed. 2. The demons themselves, seeing him, will cry out: [What have we to do with thee, Jesus of Nazareth? hast thou come here before the time to destroy us?] 3, 4. Opposing powers. 5. In his advent, seeing him, they are consumed. 6. Those who believe in him, and do his will, seeing him shall rejoice. 7. Of the Holy Spirit, 8. Perform the work of angels upon the earth. 9. Prepare your hearts for him who descendeth from heaven. 10. Because they were made worthy to behold his advent. 11. The enemy powers. 12. Of souls which are as infants, and are without helper. 13. God dwelleth not only in heaven, but also on earth. 14. Those who live a monastic life according to Christ. ^D

15. Who bringeth out those bound in fortitude, 16. Similarly those who provoke, who dwell in sepulchers. 17. O God, when Thou didst go forth in the presence of Thy people: 18. When Thou didst pass through the desert, the earth was shaken; 19. For the heavens dropped from the presence of the God of Sinai, 20. From the presence of the God of Israel. 21. Thou shalt designate a voluntary rain, O God, for Thy inheritance: 22. And it was weakened; but Thou didst perfect it. 23. Thy animals shall dwell in it: 24. Thou didst prepare it in Thy sweetness for the poor, O God. 25. The Lord will give a word to those evangelizing with great power. 26. The King of powers of the beloved: 27. With the beauty of the house to divide spoils. 28. If ye sleep among the lots: 29. The wings of a dove silvered,

[AATHANASII INTERPRETATIO.]

15. Liberating the same monks from the bonds of sins in fortitude against sin. 16. Those who previously provoked Him with sins, but later repented, and dwelling in sepulchers, that is in monasteries, He leadeth out in fortitude against the devil. 17. O God, when Thou didst proceed from the bosom of the Father, to appear on earth to men. ^B 18. When Thou didst travel in the world, the nations were translated from idolatry into the knowledge of Thee. 19. For Thy apostles dropped Thy word into their hearts. 20. From Thy Son. 21. Preaching to the nations. 22. And the nations were weakened, and the Lord having healed, perfected them into His will. ^C 23. The faithful in the Church. 24. To the people humble in heart, the heavenly Jerusalem. 25. To the apostles. 26. The Holy Spirit of the Son. 27. To the elect of the people the Holy Spirit giveth different gifts. 28. If ye rest in the commandments of God. 29. The two testaments, which were uttered by the Holy Spirit, possess all purity. ^D

30. And the hinder parts of his back in the paleness of gold. 31. When the heavenly King distinguishes over it, 32. They shall be whitened with snow in Selmon. 33. The mount of God, a fat mount: 34. A curdled mount, a fat mount. 35. Why do ye suppose the curdled mountains? 36. The mount, in which it hath pleased God to dwell in it; 37. For the Lord shall dwell therein unto the end. 38. The chariot of God is manifold with ten thousands. 39. Thousands of those that abound: 40. The Lord is in them, in Sina in the holy. 41. Thou hast ascended on high, thou hast led captivity captive: 42. Thou hast received gifts in men: 43. For the unbelieving shall dwell. 44. The Lord God is blessed, blessed is the Lord day by day: 45. May the God of our salvation make a prosperous journey for us. Diapsalma. 46. Our God, the God of saving: 47. And of the Lord, of the Lord are the issues of death. ^A

ATHANASIAN INTERPRETATION

30. And the knowledge of the divine Scripture shines forth like gold. ^B 31, 32. When the Lord shall send the apostles into the world, they shall be cleansed by his aid. 33. He signifies the Virgin, and the Theotokos, 34. Sealed, that is to say, by virginity. 35. The people of the Jews, who are curdled in heart. ^C 36. That ye may not think the Virgin corrupted. 37. For the Lord shall dwell in her at the consummation of the age. 38. The New Testament and the faith of God. 39. And the multitude of the faithful. 40. The Son in the saints, who are in the commandment of his Father. 41. Ascended in glory, taking those who were held in slavery by the devil. 42. Thou hast received gifts in men. 43. For thou hast so acted that they who were previously unbelievers now remain in thy commandments. 44. Eternal and without beginning. 45. And may he direct our heart in his commandments. ^D 46. Jesus our Lord. 47. For he himself, rising first from the dead, made an exit for those who sleep.

48. But God shall crush the heads of his enemies, 49. The top of the hair of those walking in their trespasses. 50. The Lord says: I will turn back from Bashan, 51. I will turn back in the depths of the sea. 52. That your foot may be dipped in blood. 53. The tongue of your dogs from the enemies by him. 54. Your goings were seen, O God, 55. The goings of my God, the King, in the sanctuary. 56. Princes ^A went before, joined with those who sing, 57. In the midst of damsels playing timbrels. 58. In the churches bless God, 59. The Lord from the fountains of Israel. 60. There is Benjamin the younger in an ecstasy ^B 61. (a) Princes of Judah their leaders. (a) 61, 62, under a single number, as are 66 and 67; likewise 81 and 82.

ATHANASIUS' INTERPRETATION

48. Of the contrary powers. 49. The devil, the inventor of malice in sin. 50. The Lord says: those who are from confusion, I will convert; for Bashan is interpreted as ignominy or confusion, such as the world is. 51. I will convert them to baptism. 52. That your last members, that is, the nations, may be baptized in your blood! 53. The tongue of the nations, too, is dipped in your blood through death, when they convert from the nations. ^C 54. Your justifications are known. 55. The precepts of the Son who is in the Father. 56. The leaders of the monks came to meet the Lord, having their disciples with them. 57. In the midst of the souls who have recently renounced the world and mortified their own members. 58. In your members bless God, as it is written: "For you are the temple of God, and the Spirit of God dwells in you" (I Cor. III, 16). 59. Glorify the Lord from your hearts; for Israel is interpreted as "mind seeing God." 60. He means Paul. ^D 61. God's apostles: praise! For Judah is interpreted as "God be praised."

Addenda and corrigenda from the Vatican codex

62. Princes of Zabulon, 63. Princes of Nephtali. 64. Command, O God, thy strength: 65. Confirm, O God, that which thou hast wrought in us. 66. From thy temple in Jerusalem, 67. To thee shall kings offer presents. 68. Rebuke the wild beasts of the reed: 69. The congregation of bulls among the cows of the peoples: 70. That they may exclude them, who have been tried with silver. 71. Scatter thou the nations that desire wars: 72. Ambassadors shall come out of Egypt: 73. Ethiopia shall prevent the hands of it to God. 74. Ye kingdoms of the earth, sing to God, sing ye to the Lord. ^B 75. Who mounteth above the heaven of heavens to the east. 76. Behold, he will give to his voice the voice of power. 77. Give ye glory to God: 78. Over Israel is his magnificence: 79. And his virtue is in the clouds. 80. Wonderful is God in his saints:

INTERPRETATION OF ATHANASIUS

62, 63. The same apostles, because they were of the tribe of Zabulon and Nephthalim. 64. Thy grace. 65. Thy faith. 66, 67. From soul and body let the faithful righteous offer thee works in the Jerusalem above. ^C 68. The demons, and the Jews. 69. Princes, and the scribes of the Jews. 70. When the Jews themselves and the Pharisees cast the apostles into prison, as it is narrated in the Acts: because they were speaking the word of God. 71. The multitudes of the Jews who desire the pleasures and concupiscences of life. 72. The apostles shall come from the prison, speaking the word in the temple. 73. The Jews who believed on that day, souls about five thousand. ^D 74. The apostles standing in the temple, speak ye to the people the words of this life. 75. Who is assumed above the heavens. 76. To the apostles his preaching. 77. To the only-begotten Son of God. 78. His grace upon them, who perceive him with their mind. 79. And his holy Spirit in the apostles. 80. God is glorified in his saints.

Addenda et corrigenda ex cod. Vatic. (1) The same Pharisees the apostles in the Acts, why they spoke the word (read, the word) to the people.

81. God of Israel; he will give power and strength to his people. 82. Blessed be God. In the end, for those who shall be changed, a psalm of David. PSALM LXVIII. 1. Save me, O God, for the waters have entered into my soul. 2. I have stuck in the depth of the mire, and there is no ^A substance. 3. I have come into the depths of the sea, and a storm has drowned me. 4. I have labored crying, my throat is become hoarse. 5. My eyes have failed, while I hope in my God. 6. They are multiplied above the hairs of my head, they that hate me without cause. 7. They are strengthened that persecute me, my enemies unjustly: 8. I paid them what I took not. 9. O God, thou knowest my foolishness. 10. And my offenses are not hidden from thee. 11. Let not them be ashamed in me who wait for thee, O Lord, Lord of hosts.

ATHANASIUS' INTERPRETATION

The aforementioned inscription contains: In the end, for those who shall be changed, a psalm of David. This, therefore, says: at the end of the ages, for the nations who have been changed from sin unto the Lord, and for the Jews who have changed from the commandments of God into sin. A psalm ^B of David: as if to say, a psalm by the "sufficient hand," that is, by the Son of God. 1. Come, O God, to my aid, for the desires of the world hold me. 2. I am reduced to servitude by sin, and I am not able to stand. 3. I have come into the pleasures and lusts of the world, and sin has mastered me. 4. Finally, in despair, because my prayer is not heard. 5. While I was weeping and expecting the mercy of my God. 6. Many are the demons who oppose me. 7. Concerning the same opposing powers he speaks. 8. What I hated, these things I was doing. 9. O God, thou knowest my sin. 10. And my iniquities are manifest. 11. Let not the saints ^C be ashamed on my account in having the boldness to intercede for me.

Addenda et corrigenda ex cod. Vatic. (1) The cinnabar (meaning a correction in red). (2) A psalm of, etc. (3) Me. (4) I have come. (5) To weep. (6) My. (7) Are for thee. (8) Let not.

12. Let not those who seek thee be put to shame ^A over me, O God of Israel. 13. For for thy sake I have endured reproach: 14. Confusion has covered my face. 15. I have become a stranger to my brethren: 16. And a foreigner to my mother's sons. 17. For the zeal of thy house has eaten me up: 18. And the reproaches of them that reproached thee have fallen upon me. 19. And I covered my soul in fasting: 20. And it was [became] for a reproach unto me. 21. And I put on sackcloth as my garment: 22. And I became a parable unto them. 23. They that sat in the gates spoke against me: 24. And they that drank wine sang against me. ^B 25. But as for me, my prayer is unto thee, O Lord: 26. A time of good pleasure. 27. O God, in the multitude of thy mercy hear me. 28. In the truth of thy salvation. 29. Deliver me out of the mire, that I sink not: 30. I have been delivered from those who hate me, and from the deeps of the waters.

INTERPRETATION OF ATHANASIUS

12. And may the supplication of thy saints, which they pour out for me, not be made of no effect. 13. For because of the hope which I have in thee, I despise tribulations. ^C 14. The shame of my sin. 15. To the baptized. 16. To those in the washing. 17. Which against sin is for me. 18. The reasonings of demons. 19. I abstained from every evil. 20. Because of the words which the demons used to reproach me. 21. It signifies weeping. 22. Unto derision. 23. The contrary powers consulted against me. ^D 24. And they looked upon me, rejoicing in [my] evils. 25. But I pray unto thee, O Lord. 26. Behold the acceptable time of my supplication. 27. Behold now the day of my salvation because of the multitude of thy mercy. 28. In the certain salvation which is from thee for me. 29. Lead me back from sin, that I may not remain [in it]. 30. I have been delivered from the unclean spirits and from their cupidities.

31. Let not the tempest of water drown me: ^A 32. Nor let the deep swallow me up: 33. Nor let the pit shut its mouth upon me. 34. Hear me, O Lord, for thy mercy is kind. 35. According to the multitude of thy mercies look upon me. 36. Turn not away thy face from thy servant. 37. For I am in trouble, hear me speedily. 38. Attend to my soul, and deliver it. 39. Because of my enemies deliver me. 40. For thou knowest my reproach, and my shame, and my confusion: 41. In thy sight are all they that afflict me. 42. My soul hath expected reproach and misery. 43. And I sustained one that would sorrow together with me, but there was none: ^B 44. And one that would comfort me, and I found none. 45. And they gave me gall for my food: 46. And in my thirst they gave me vinegar to drink. 47. Let their table become as a snare before them.

INTERPRETATION OF ATHANASIUS

31, 32. Let not the desire of the demons any longer have dominion over me. ^C 33. Nor let the devil shut me up in himself. 34. It is useful. 35. Inasmuch as thou art merciful, help me. 36. Be not angry, O Master, with thy servant. 37. Since I am in trouble because of my sin, hear me speedily. 38. Provide for my soul. 39. Even if I am not worthy to entreat thee, yet because thou hatest the contrary powers. 40. For thou knowest my reproach, which comes from them, and the shame that I have, and the confusion. 41. The contrary powers are they that afflict me. 42. Before all men I have become a reproach and abominable. ^D 43. Furthermore, the Lord says that I expected to see someone grieving with the sinner, and there was absolutely no one. 44. I sought those who would admonish me coming upon the earth, and I found none. 45. On the cross. 46. Likewise on the cross. 47. Let their heart be prepared for the devil and his angels.

48. And for a recompense, and for a stumbling block. ^A 49. Let their eyes be darkened, that they may not see: 50. And their back always bowed down. 51. Pour out thy wrath upon them: 52. And let the fury of thy wrath take hold of them. 53. Let their habitation be made desolate: 54. And in their tabernacles let there be no one to inhabit. 55. For they have persecuted him whom thou hast struck: 56. And they have added to the pain of my wounds. 57. Add thou iniquity upon their iniquity: 58. And let them not come into thy justice. 59. Let them be blotted out of the book of the living: 60. And with the just let them not be written. 61. I am poor and sorrowful: 62. Thy salvation, O God, hath set me up. 63. I will praise the name of God [my God] with a canticle: 64. I will magnify him in praise. 65. And it shall please God better than a new calf, bringing forth horns and hoofs. 66. Let the poor see and rejoice.

ATHANASIUS' INTERPRETATION

48. That they may receive [recompense] in the present age, and be condemned in the future, ^C because they are a stumbling block. 49. The eyes of their mind. 50. And let them not repent of their sins, but let them die in them. 51. Cause them to be burned with fire from heaven. 52. And let no one of them be saved. 53. He signifies their mind. 54. Let them be without help. 55. For those whom thou didst send into the world, they killed. 56. They pierced with a spear. 57. Just as they were not content with having crucified me, but also added another wound upon me. ^D 58. In thy kingdom. 59. From the heavens. 60. In the heavens. 61. Our race, having been reduced to servitude, has become a beggar. 62. And thy burial and resurrection, O God, hath set me up. 63. I will praise him in exultation. 64. I will glorify him in praise. 65. Above the people of the Jews who rage and leap in their sins. 66. Those poor in heart.

67. Seek God ^A 68. And your soul shall live. 69. For the Lord hath heard the poor: 70. And hath not despised his prisoners. 71. Let the heavens and the earth praise him, 72. The sea and everything that creepeth in it. 73. For God shall save Sion: 74. And the cities of Judea shall be built: 75. And they shall dwell there, and shall inherit it. 76. And the seed of thy servants shall possess it. 77. And they that love thy name shall dwell therein.

In the end, for David, in remembrance, that the Lord may save me. PSAL. LXIX. 1. O God, attend unto my help. 2. O Lord, make haste to help me. 3. Let them be ashamed and confounded that seek after my soul. 4. Let them be turned backward, and blush that desire evils against me.

INTERPRETATION OF ATHANASIUS

67. That is, the nations. 68. For ever and ever. 69. The holy ones. 70. Those fleeing to him from sin. 71. Heavenly ones and earthly ones. 72. The world and those who dwell in it. 73. ^C The soul that thirsts for him. For Sion is interpreted as "thirsting." 74. And the hearts shall be built, those confessing to God. For Judea is interpreted as "confessing to God." 75. The Jerusalem above. 76. And the works of the holy ones shall possess it. 77. And those very holy ones shall dwell in it.

The preceding inscription contains: "In the end, for David, in remembrance, that the Lord may save me." This, therefore, is: at the end, the despised one, or when he comes in remembrance that he may be saved by the Lord, he says the psalm. For David is interpreted as "despised," which is the just man, who is found despised by those in the world, or the sinner who is reproached.

1. O God, be pleased to help me. 2. O Lord, make haste to help me. ^D 3. Let them not execute their will in anything. 4. Achieving nothing, let them immediately be ashamed, saying to me: Aha, aha.

Addenda et corrigenda ex cod. Vatic.

^A 5. Let them be turned back immediately, blushing, who say to me: Well done, well done. 6. Let all those who seek thee rejoice and be glad in thee, O God. 7. And let them say always: Let the Lord be magnified ^B [O God]. 8. They who love thy salvation. 9. But I am needy and poor, O God, help me. 10. Thou art my helper and my deliverer [protector], O Lord; do not delay.

Psalm of David of the sons of Jonadab, and of the first captives: without title among the Hebrews.

PSALM LXX

ATHANASIAN INTERPRETATION

The preceding inscription contains: Psalm of David of the sons of Jonadab, and of the first captives: without title among the Hebrews. ^C This, therefore, says: "Psalm of David to the one capable in hand," that is, to the Lord. Next, "of the sons of Jonadab," which is to say, of the sons of the good pleasure of God, as it were of the saints. For Jonadab is interpreted as "spontaneity of God." Next, "and of the first captives," that is, of those who were previously subject to sin, but afterwards returned.

The proposed title contains: "Psalm of David of the sons of Jonadab, and of the first captives: without title among the Hebrews." This signifies: "Psalm of David by strong hand," that is, to the Lord. Next, "of the sons of Jonadab," namely, the sons of the good pleasure of God, just as the saints are. For ^D Jonadab is interpreted as "God’s spontaneous one." And next, "of the first captives," that is, of those who were previously subject to sin, and afterwards were converted.

1. In thee, O Lord, have I hoped, so that I may be guarded, and in nothing be found stumbling before thee. 2. In thy Son deliver me, and rescue me from my sins. 3. Hear me, and save me. 4. Be thou to me for a protecting God. 5. Unto the Jerusalem above. 6. For thou art my aid and my refuge.

7. O my God, deliver me out of the hand of the sinner. 8. Out of the hand of the lawless and unjust man. ^A 9. For thou art my patience, O Lord. 10. O Lord, my hope from my youth. 11. Upon thee have I been supported from the womb. 12. From my mother's womb thou art my protector. 13. In thee is my singing always. 14. As a prodigy I have become to many. 15. And thou art my strong helper. 16. Let my mouth be filled with praise, 17. That I may sing of thy glory. 18. All the day long of thy magnificence. 19. Do not cast me away in the time of old age. 20. When my strength faileth, do not forsake ^B me. 21. For my enemies spoke against me. 22. And they that kept watch for my soul, 23. Consulted together, 24. Saying: God hath forsaken him. 25. Pursue and seize him. 26. For there is none that delivereth. 27. O God, be not far from me. 28. O my God, attend to my help.

INTERPRETATION OF ATHANASIUS

7. Of the devil. 8. Of the same. 9. For thou art my consolation, O Lord. ^C 10. Thou art my hope, from which I was begotten. 11. From baptism. 12. From the laver. 13. My expectation. 14. As a mockery to the demons. 15. And thou art my strong helper. 16. Thy grace. 17. The beauty of thy power. 18. Sleeping and rising, and walking, I will sing of the incomprehensible magnitude of thy beauty. 19. Do not cast me away, when I draw near to destruction. 20. When my soul is weak, do not forsake me. ^D 21. For the demons threaten me. 22. And those who wait to ensnare me. 23. They have covenants against me, 24. Saying: God hath forsaken him. 25. Hold him, and master him. 26. For no one can deliver him from us. 27. O God, do not forsake me. 28. My Overseer, be pleased to be my provider.

Addenda et corrigenda ex cod. Vatic.

29. Let them be confounded and fail who malign my soul. ^A 30. Let them be covered with confusion and shame who seek evils for me. 31. But I will always hope in thee. 32. And I will add to all thy praise. 33. My mouth shall proclaim thy justice. 34. All the day thy salvation. 35. For I have not known letters. 36. I will enter into the strength of the Lord. 37. O Lord, I will be mindful of thy justice alone. 38. O God, whom thou hast taught me from my youth: 39. And even until now I will proclaim thy wonders. 40. And even unto old age and senility; O God, ^B do not forsake me: 41. Until I proclaim thy arm to every generation that is to come. 42. Thy strength and thy justice, 43. O God, even unto the highest, what great things thou hast done for me. 44. O God, who is like unto thee? 45. How many tribulations, many and evil, hast thou shown me!

(a) Vers. 42. Thy strength, etc., unto the highest. Vers. 43. What thou hast done, etc., unto who is like unto thee.

INTERPRETATION OF ATHANASIUS

29. Let them become powerless who plot against my soul. ^C 30. May their will not come to pass. 31. Incessantly. 32. I shall give my whole heart to praising thee. 33. It shall meditate on thy words. 34. Incessantly on thy commandments. 35. Distractions in human wisdom. 36. I shall boast in thy commandments. 37. Thy commandments. 38. The sacred letters, which thou hast taught me from my youth. 39. And even until now I will meditate on them. 40. And unto my last breath, protect me in them. ^D 41. Until I tell in the Jerusalem above to thy saints of thy help, in which thou didst support me. 42. And thy strength, great and true, even unto thy saints. 43. What mercies thou hast shown. 44, 45. Thou hast centered my mind to cause me to recognize my sins, which I have committed.

* Eccle. 1, 13, juxt. LXX.

Addenda et corrigenda ex cod. Vatic. (1) Let those who plot become. (2) That have come to pass .. of their. (3) Give. (4) That I do not know the wisdom.

46. And having turned, you have kept me alive: 47. And you brought me up from the depths of the earth. 48. You have multiplied your magnificence upon me: 49. And having turned, you comforted me. 50. And from the depths of the earth you brought me up again. 51. For I myself will confess you among the peoples, O Lord. 52. With vessels of psalmody [I will confess] your truth, O God: 53. I will play to you on the harp, O Holy One of Israel. 54. My lips will exult when I sing to you: 55. And my soul, which you redeemed. 56. And my tongue also shall meditate on your justice all the day long: 57. When those who seek evils for me are confounded and put to shame. ^B In the end, a Psalm of David for Solomon. PSALM LXXI. 1. O God, give your judgment to the king: 2. And your justice to the son of the king. 3. To judge your people in justice:

ATHANASIUS’ INTERPRETATION

46. And you made me repent by your grace, and to be brought to life in baptism. 47. From my sins. 48. And again, when I had sinned, you did not neglect me. 49. But having turned me from sin, you admonished me by the Holy Scriptures. 50. And again, a second time, you snatched me from my iniquities by repentance. 51. I will declare to all how you had mercy on me. 52. In my tongue and in my lips. 53. Mortifying my body by continence, thus I will praise you. ^C 54. The lips of my heart. 55. To his enemies. 56. Whatever he seeks in the law, whatever is pleasing to you in it. 57. Demons. The preceding title contains: "In the end, a Psalm of David for Solomon." This, therefore, says: the psalm is reserved for the most peaceful one at the end of days, I mean, for the Lord Jesus; for Solomon is interpreted as "peaceful." ^D 1. To your Son. 2. To your holy ones. 3. To make your people walk in your justice.

Addenda and corrigenda from the Vatican codex

4. And let the poor be in judgment. 5. Let the mountains receive peace for the people: 6. And the hills, justice. 7. He shall judge the poor of the people: 8. And he shall save the sons of the poor: 9. And he shall humble the slanderer. 10. And he shall remain with the sun, 11. And before the moon, generation and generations. 12. He shall descend like rain upon a fleece: 13. And like a drop distilling upon the earth. 14. Justice shall arise in his days, 15. And abundance of peace, until the moon be taken away. 16. And he shall rule from sea unto sea, 17. And from the rivers even unto the ends of the world. ^B 18. Before him the Ethiopians shall fall down: 19. And his enemies shall lick the dust. 20. The kings of Tharsis and the islands shall offer gifts: 21. The kings of Arabia and Saba shall bring gifts.

ATHANASIUS'S INTERPRETATION

^A 22. And all kings of the earth shall worship him. 23. All nations shall serve him. 24. For he shall deliver the poor from the powerful, 25. And the needy, to whom there was no helper. 26. He shall spare the poor and the needy. 27. And he shall save the souls of the needy. 28. From usury and iniquity he shall redeem their souls. 29. And his name shall be honorable before them. 30. And he shall live, and there shall be given to him of the gold of Arabia. 31. And they shall pray concerning him always. 32. All the day they shall bless him. 33. There shall be a support in the earth upon the tops of the mountains. ^B 34. His fruit shall be set higher than Lebanon. 35. And they shall flourish out of the city like the grass of the earth. 36. His name shall be blessed unto the ages. 37. Before the sun his name remaineth. 38. And in him shall be blessed all the tribes of the earth.

ATHANASIAN INTERPRETATION

Addenda et corrigenda ex cod. Vatic.

39. All nations shall bless him. 40. Blessed be the Lord God of Israel: 41. Who alone doeth wondrous things. 42. And blessed be the name of his majesty for ever, and world without end. ^A 43. And every land shall be filled with his majesty: 44. So be it, so be it.

The praises of David the son of Jesse have ended. A Psalm of Asaph. PSALM LXXII. 1. How good is God to Israel, to those who are upright in heart! 2. But as for me, my feet were almost moved: 3. My steps had well-nigh slipped. 4. For I was jealous of the wicked, seeing the peace of sinners. ^B 5. For there is no regard in their death.

ATHANASIUS' INTERPRETATION. 39. The faithful shall glorify him. 40. God shall be sanctified according to the nature of the saints. 41. He who performs wonders, both before his coming and after his coming. 42. And his name of majesty is sanctified in the present age, ^C in the age of judgment, and into the interminable age. 43, 44. And all the earth shall be filled with his faith; amen, amen.

The prefixed title contains: *The praises of David the son of Jesse have ended; a psalm of Asaph.* This, therefore, signifies: the praises of the people of the Jews have utterly ended. For *David* in this place is interpreted as "contempt," a term which fits the Jews; for this is the very reason the psalm accuses them of having completely turned away from God. Then, *the son of Jesse*: now, *Jesse* is interpreted as "change," for they turned away from God into idolatry. And the text signifies this more clearly by saying: *A Psalm of Asaph*, that is to say, "a synagogue," for this is how *Asaph* is interpreted.

1. Good is God to those who see him with their mind. 2. But as for me, I have almost turned aside and fallen. ^D 3. I almost consented to sin. 4. Because I saw sinners being here in delights, I almost sought to become such as they. 5. Because there is no repentance in them for their sins.

6. And a firmament in their plague. 7. They are not in the labors of men. 8. And with men they shall not be scourged. 9. Therefore pride held them fast to the end ^A. 10. They cloaked themselves in their iniquity and impiety. 11. Their iniquity will go forth as if from fat. 12. They passed into the disposition of the heart. 13. They thought, and spoke in wickedness. 14. They spoke iniquity into the height. 15. They set their mouth in heaven. 16. And their tongue passed over the earth. 17. Therefore shall my people return here. 18. And full days shall be found in them. 19. And they said: How did God know? 20. And is there knowledge in the Most High? ^B 21. Behold those are the sinners, and those who prosper. 22. They possessed wealth forever. 23. And I said: Have I justified my heart in vain?

ATHANASIUS’ INTERPRETATION

6. They persist in sin. 7. They do not consider themselves like the rest of men. 8. Nor that they are to be judged with other men ^C. 9. Therefore they did not repent for the elation of their heart. 10. They are constrained by their own sins and iniquities. 11. On the day of judgment, their sin shall be declared egregious. 12. They followed. 13. They pondered, and spoke wicked things against God. 14. They spoke blasphemous words against the Lord. 15. Mumbling against God. 16. And their doctrine prevailed over the earth. 17. Therefore, my people shall be gathered ^D into my kingdom. 18. And there is no dark work in them, but all things shall be light. 19. And the impious said: Does God know anything about me? 20. And is there any care for these things in God? 21. Prospering in the world. 22. Into this age. 23. And I thought to myself: Have I in vain withheld my heart from the riches of the world?

24. And I have washed my hands among the innocent. 25. And I have been scourged all the day: 26. And my chastisement in the mornings. 27. If I said, I will declare thus: 28. Behold, I have taken counsel against the generation of thy children. 29. And I thought to know this: 30. It is a labor in my sight. 31. Until I go into the sanctuary of God: 32. And I understand their last ends. 33. Nevertheless, because of their deceits, you have brought evils upon them. 34. You cast them down when they were lifted up. 35. How have they come into desolation? 36. Suddenly they have failed, and perished because of their iniquity. 37. As the dream of one awaking, 38. O Lord, in thy city you shall bring their image to nothing. 39. Because my heart was inflamed, and my reins have been changed. ^A

INTERPRETATION OF ATHANASIUS

24. And I have cleansed my mind from them. 25. And a plague immediately came upon me, only because I said this. 26. And my heart, upon awakening, condemned me. 27, 28. And I said to God: I will declare to the generation of thy children, to whom you gave commands, that if I have thought so, and have been envious of the riches of sinners, I have also been scourged by God. 29, 30. I considered and knew that tribulation exists in the world against me. ^B 31. Until I return to my God. 32. And then I shall see what all the last ends of sinners shall be. 33. Nevertheless, because of their sins, you have prepared eternal punishments for them. 34. You have scattered them from you because of the pride of their heart. 35. How have they been exterminated? 36. They have died, and perished because of their unjust riches. ^C 37. As he who is dreaming often loves to be in riches, but when he is awakened he finds nothing, so it happened also to these regarding their riches. 38. O Lord, in the heavenly Jerusalem you shall cast them away from your face. 39. Because I have been afflicted in the world, and have been consumed entirely. ^D

40. And I was brought to nothing, and I knew not. 41. I became a beast before you. 42. And I am always with you. ^A 43. You held my right hand. 44. And you led me by your counsel. 45. And with glory you received me. 46. For what do I have in heaven? 47. And what have I desired from you upon earth? 48. My heart and my flesh have failed, O God of my heart. 49. And my portion is God for ever. 50. For behold, those who remove themselves far from you perish. ^B 51. You have destroyed everyone who plays the harlot away from you. 52. But for me, it is good to cling to God. 53. To put my hope in the Lord. 54. To declare all your praises. 55. In the gates of the daughter of Sion.

INTERPRETATION OF ATHANASIUS

40. And I was despised by them, and it did not concern me. 41. And I was as a beast before you, in all respects devoted to your will. 42. The Lord says to him: And I was for this reason always with you. ^C 43, 44. And as a beast, wherever your hand and your will led me, I walked. 45. And now in your kingdom you have received me with glory. 46. For what else have I in heaven, if I am not to be glorified by you through your grace? 47. And still, being on earth, this I desired of you. 48. I did not make any will of my heart or of my flesh. 49. But in everything and in all things God is my portion. 50, 51. Those who separate themselves from you shall perish. ^D 52. But for me, it is desired to be inseparably with God. 53. Cast all your care upon him. 54. To tell of your benefits. 55. Ceaselessly praising you in the Jerusalem above.

Intellectus Asaph. PSALM. LXXIII.

ATHANASII INTERPRETATIO.

15. Their kindred, the demons, took counsel: Let us cause all to depart from God. 17. We do not see ourselves being cast out by men. 18. There is no one on earth who pleases Him, and He will no longer war against us. 19. How long shall the devil boast? 20. The same. 21, 22. Why do you hide, through whom you made all things, your only-begotten Son within yourself, and do not manifest Him until the end? 23. For your Word, your Son, is our King before the ages. 24. He was crucified. 25. You have established your people in your faith. 26, 27. Of the devil. 28. You gave the devil for consumption to your saints. For Ethiopians are interpreted as "humble," which the saints are in their heart. 29. The apostles and their disciples. 30. The people of the Jews. For Etham is interpreted as high provocation, such as the Jews were. 31. Yours is also the first advent, in which you illuminated all things, and yours is also the consummation of the ages. 32. You have made the children of light, and for the saints to shine like the sun. 33. Your commandments.

Addenda and corrigenda from the Vatican codex. (1) V. 15. And their kindred, etc., took counsel. V. 16. Let us turn aside, etc. (2) The same devil. (3) Before the ages. (4) The world. (5) V. 26. Of the devil. V. 27, 28. You gave, etc. (6) The Jews.

54. You have fashioned summer and spring. 55. Be mindful of this. 56. The enemy has reproached the Lord. 37. And a foolish people has provoked your name. 38. Do not deliver to the beasts the soul that confesses you. 39. Do not forget the souls of your poor unto the end. 40. Have regard for your covenant. 41. For they have been filled who are darkened by the houses of iniquity of the earth ^A. 42. Let not the humbled one be turned away, and let not the ashamed one... 43. The poor and needy shall praise your name. 44. Arise, O God, judge your own cause. 45. Be mindful of your reproach, that from the foolish one all the day ^B. 46. Do not forget the voice of your servants. 47. The pride of those who hate you has ascended always.

In the end, destroy not. A Psalm of an ode for Asaph. PSALM LXXIV.

INTERPRETATION OF ATHANASIUS

34. Your holy ones, in whom your light grows and the flowers of your gifts germinate, you have made ^C. 35. Be mindful, therefore, of this covenant. 36. The devil. 37. Their people. 38. Do not deliver to the demons those who fall prostrate to you. 39. Of your holy ones. 40. For these same holy ones. 41. The demons of those who are attached to them. 42. Do not cast away the one who flees to you. 43. The poor in heart. 44, 45. Arise, and be mindful of what Satan has done in this age. 46. Of your holy ones. 47. The pride of the demons and of heretics is known to you. ^D

The proposed title contains: "In the end, destroy not; a psalm of an ode for Asaph." This is what the psalm exhorts: Let no one destroy until the end any of the commandments of God. Now, "Psalm for Asaph," which is interpreted as "congregation" and "gathering." These things are interpreted as referring to the Lord, the "gathering," and to the world, the "congregation."

The title set before it contains: "In the end, destroy not, Psalm of a song for Asaph." This psalm, therefore, persuades that no one should destroy any precept of God until the end. Now the psalm "for Asaph," which is interpreted as congregation and gathering. This "gathering" is interpreted as concerning the Lord, but the "congregation" as concerning the world.

1. We will confess ourselves to be enslaved to you, O God.

Addenda et corrigenda ex cod. Vatic.

2. We will confess to you, and we will call upon your name. 3. I will declare your wonders. 4. When I take a fitting time, I will judge uprightness. 5. The earth has melted, and all who dwell upon it. ^A Diapsalma. 6. I established its pillars. 7. I said to the transgressors: Do not transgress. 8. And to those who commit sin: Do not exalt your horn. 9. Do not exalt your horn on high. 10. And do not speak unrighteousness against God. 11. For it is neither from the goings out, nor from the west, 12. Nor from the desert mountains, that God is judge. 13. He humbles this one, and exalts that one. ^B 14. For there is a cup in the hand of the Lord, full of unmixed wine poured out. 15. And he tilted it from this to that; nevertheless, its dregs have not been emptied out. 16. All the sinners of the earth will drink. 17. I, however, will rejoice forever. 18. I will praise the God of Jacob.

ATHANASIAN INTERPRETATION

19. And all the horns of the sinners I will break: 20. And the horn of the just shall be exalted.

Unto the end, in praises: A psalm of Asaph. A song to the Assyrian. Psalm 75.

1. God is known in Judea: 2. In Israel his name is great. 3. And his place has been made in peace: 4. And his dwelling place ^A in Sion. 5. There he broke the powers of the bow, 6. The shield, the sword, and the battle. 7. Thou enlightenest wonderfully from the everlasting hills: 8. All the foolish of heart were troubled. 9. They have slept their sleep, and have found nothing. 10. All the men of riches in their hands. 11. At thy rebuke, O God of Jacob, 12. They have slumbered that mounted on horses. 13. Thou art terrible, and who shall resist thee? 14. From then thy wrath. 15. Thou hast caused judgment to be heard from heaven:

INTERPRETATION OF ATHANASIUS

19. The kingdoms of the opposing powers. 20. In the kingdom of heaven.

The aforementioned inscription contains: ^A In finem, in laudibus: Psalmus Asaph. Canticum ad Assyrium. Asaph is interpreted as "gathering," but Assyrian is interpreted as "directing." He says this at the end of the ages; the psalm is spoken in praise of Asaph—that is, a song to the Lord—and "to the Assyrian" signifies against the devil. 1. God is known in Judea. 2. In men who see Him, for God is, and great is His name. 3. For in Jerusalem was His place; for Salem is interpreted as peace. 4. For there He dwelt in Sion. 5, 6. For, having been crucified in Sion and Jerusalem, He crushed the principalities and the powers of the devil. 7. Thou wonderfully openest to us the Scriptures of the prophets. 8. The Jews said: How does this man know letters, having not learned? 9. Those guarding the sepulcher of Jesus. 10. The princes of the Jews gave money to the soldiers. 11. By the command. 12. The soldiers became as dead men. 13. For there is nothing which can bear Thy glory, exceeding all. 14. From when the human race began to sin. 15. From heaven it was heard, that it is judgment.

16. The earth trembled and was silent, when God arose in judgment. 17. To save all the meek of the earth. 18. For the thought of man shall give thanks to Thee. 19. And the remnants of the thought shall keep a feast unto Thee. 20. Make vows and pay them to the Lord our God. 21. All those who are in His circuit shall bring gifts. 22. To the terrible One, and to Him who takes away the spirits of princes. 23. Terrible among the kings of the earth. ^A

In the end, for Idithum; a Psalm for Asaph. PSALM LXXVI.

ATHANASIUS' INTERPRETATION

1. With my voice I cried to Thee, O Lord my God. 2. And my voice was heard by God, and He attended, so as to fulfill my petition. 3. In the time of my sin I sought God. ^D

^A 4. With my hands I sought Him in the night, and I was not deceived. 5. My soul refused to be comforted: 6. I remembered God, and was delighted: 7. I was troubled, and my spirit failed. 8. My eyes prevented the watches: 9. I was troubled, and I did not speak. 10. I have thought on days of old: 11. And I had the eternal years in mind, and I meditated: 12. In the night I exercised with my heart, and my spirit searched. 13. Will God cast off for ever? 14. And will He be no more favourable? 15. Or will He cut off His mercy for ever, did He end the word from generation to generation? ^B 16. Shall God forget to be merciful? 17. Or shall He shut up His mercies in His anger?

(a) Vers. 15. Or will He cut off His mercy for ever? He has ended, etc. V. 16. Shall He forget, etc. V. 17. Or shall He shut up, etc. V. 18. And I said, etc. V. 19. And I said, etc.

ATHANASIUS' INTERPRETATION

4. With my heart I prayed to Him in silence, and was not deceived by the thoughts that came upon me. 5. My soul despaired of itself because of the things entering into it. 6. But I was delighted having remembered the Lord. 7. I thought within myself on things that concerned me, and was reduced to nothing. ^C 8. I fortified myself in my mind. 9. I was troubled by my thoughts, and was silent. 10. And I thought on my past days, in which I sinned. 11. And I had in mind eternal life and eternal punishment. 12. Remaining in silence, I compared these things in my heart, and in much agony I became saying: 13. Will God cast me off perpetually? 14. And will His will no longer remain toward me? 15. Or will He utterly cut off His mercy from me? ^D 16. Shall God cease to be merciful to me? 17. Or because of His anger against me, will He refrain from giving me His mercies?

Addenda and corrigenda from the Vatican codex. ... because He ordained this word to show mercy unceasingly. V. 17. Shall God cease to be merciful to me? V. 18. Or because of, will He shut up the mercies, to... And I said: O Lord... become mercy to me.

18. And I said: Now I have begun. ^A 19. This is the changing of the right hand of the Most High. 20. I remembered the works of the Lord. 21. For I will remember from the beginning your wonders. 22. And I will meditate on all your works. 23. And I will exercise myself in your inventions. 24. O God, in the holy one is your way. 25. Who is a great god like our God? 26. You are the God who does wonders. 27. You have made known among the peoples your power. 28. You have redeemed with your arm your people, 29. The sons of Jacob and Joseph. 30. The waters saw you, O God. 31. The waters saw you, and they feared. 32. The abysses were troubled, the multitude of the sound of the waters. ^B 33. The clouds gave a voice. 34. For your arrows pass through. 35. The voice of your thunder is in the wheel.

ATHANASIAN INTERPRETATION

18. And I said: O Lord, as if now beginning to cleave to you, be mercy to me. 19. And that I am thus changed from sin to the fear of you, is of your grace. 20. And finally in my mind I have grasped what is acceptable to the Lord. 21. For from the beginning I will be mindful of your righteous decrees. 22. And I will remain in all of them. 23. And I will be delighted in the works of your righteousness. ^C 24. O God, in your Son is your faith. 25. Of whom Paul said: Of the great God and our Savior Jesus Christ, who gave himself as a ransom for all. 26. You are the God who healed in your presence all who were oppressed by the devil. 27. You have made your Christ known to men. 28. In the same Son of yours. 29. The Jews and the nations. For Joseph is interpreted as the removal of reproach, such as the nations were. ^D 30. The demons knew you. 31. For the demons said: What is there to us and to you? (etc.), O Holy One of God. 32. For they cried out this same thing: We beseech you, do not torment us; the multitude of the legion descending into the abyss. 33. The prophets foretold concerning him. 34. Your oracles have been heard. 35. Your preaching is in the world.

36. Your lightnings shone upon the world: 37. The earth was moved and trembled. 38. Your way is in the deep waters: 39. And your paths are not known. 40. And your footsteps shall not be known. 41. You led your people like sheep by the hand of ^A Moses and Aaron.

Intellect of Asaph. PSALM LXXVII. 1. Attend, O my people, to my law: 2. Incline your ear to the words of my mouth. 3. I will open my mouth in parables: 4. I will utter dark sayings from the beginning. 5. How great things we have heard and known, 6. And our fathers have told us: 7. They are not hidden from their children in another generation.

(a) In the margin of the codex: Your way.

ATHANASIUS' INTERPRETATION.

36. The apostles, he says. 37. The nations heard with fear. 38, 39, 40. For the Lord walked upon the sea for twenty-five or thirty ^B stadia, as the evangelist says, which is more or less three thousand. 41. In the power of your Son. For Moses and Aaron are interpreted concerning him. Moses indeed is interpreted as "ablation from water," which refers to the Lord; for he was taken up from the world. But Aaron is interpreted as "mountain of power," which you will also find to apply to the Lord, just as Daniel said: that a stone was cut from the mountain without hands, and it filled the whole earth; this is the Lord. ^C

The aforementioned title contains: *Intellect [or Understanding] of Asaph*, that is, to the people who are in understanding; for Asaph is interpreted as congregation.

1. Give ear with the eyes of your mind to my law. 2. Listen to the words of my mouth. 3. In the Gospels. 4. I will utter parables at the beginning of the Gospel. 5. Whatever we have heard from the prophets concerning you, we have also seen with these very eyes. 6. The prophets. 7. Declaring them in each generation. ^D

8. Telling the praises of the Lord, 9. And his mighty works, which he performed. 10. And he raised up a testimony in Jacob, 11. And he set a law in Israel. 12. With regard to what he commanded our fathers, 13. That they should make them known to their children, 14. That the other generation might know, the children who are to be born, 15. And they shall arise, and shall tell them to their children. 16. That they might put their hope in God, 17. And not forget the works of God, 18. And seek his commandments. 19. And that they shall not be as their fathers, 20. A perverse and provoking generation, ^B 21. A generation that did not direct its heart, 22. And whose spirit was not faithful with God. 23. The sons of Ephraim, straining and shooting the bow, 24. Were turned back in the day of battle.

ATHANASIUS' INTERPRETATION

8. Regarding the Jews. 9. Regarding Pharaoh. 10. Regarding the rest of the enemies of Israel. 11. His cross. 12. "Him who sees God" through faith, for this is how Israel is translated. 13. He foreannounced through the prophets the passions in Christ. 14. Who are to meet them at the ends of the ages, that is, us. 15, 16. They shall preach them. 17. Their faith. 18. Of his passions. 19. Which are in the Gospels. 20. Who were in the desert. 21. The same people of the Jews. 22. In his presence they did not believe ^C in him. 23. They did not trust in God concerning the things which he himself had promised. 24. The sons, who had been increased, fought against the Lord. For "Ephraim" is translated as "increased," which was the people of the Jews. 25. At the time of the battle, which the Lord was waging for their sake, and for ours against the devil, they turned away from the Lord through unbelief. ^D

26. They did not keep the covenant of God. ^A 27. And they refused to walk in His law. 28. And they forgot His benefits, 29. And His marvels, which He showed them. 30. In the sight of their fathers, the marvels He did, 31. In the land of Egypt, in the field of Tanis. 32. He divided the sea, and led them through: 33. And He set up the waters like a wine-skin. 34. And He led them with a cloud by day: 35. And all night with a light of fire. 36. He divided the rock in the wilderness: 37. And gave them drink as in the great abyss. 38. And He brought water out of the rock: ^B 39. And brought down waters as rivers. 40. And they added yet to sin against Him: 41. They provoked the Most High in the waterless land. 42. And they tempted God in their hearts,

INTERPRETATION OF ATHANASIUS

26. In those things which were spoken of the Lord by the prophets. 27. And they did not wish to do those things which were of the law. ^C 28, 29. They forgot how He passed through, doing good to them all, and healing all who were oppressed by the devil. 30. Before the rulers of the Jews, the marvels He did. 31. In the land darkened among the people, who do nothing sublime. For Tanis is interpreted as "commanding humble things," that is, the Jews. 32. He opened their hearts, to cease from their former conversation. 33. And He called the nations dead through sin. 34. In His light. ^D 35. And having changed all their former shadowy conversation, He led them in the illumination of His grace. 36. He opened His side in the world. 37. Through His blood He gave drink to His justifications. 38. From His side. 39. And this water which flows from His side illuminated the nations. 40. The unbelieving Jews. 41. They grieved the Holy Spirit in the sterility of their soul. 42. The Son of God in His advent.

Addenda et corrigenda ex cod. Vatic.

43. To ask food for their souls. ^A 44. And they spoke against God. 45. And they said: Will God be able to prepare a table in the wilderness? 46. Because He struck the rock, and the waters gushed forth. 47. And the torrents overflowed. 48. Will He also be able to give bread? 49. Or to prepare a table for His people? 50. Therefore, the Lord heard and deferred; 51. And fire was kindled in Jacob. 52. And wrath ascended upon Israel. 53. Because they believed not in God. ^B 54. Nor hoped in His salvation. 55. And He commanded the clouds from above. 56. And opened the doors of heaven. 57. And rained down manna upon them to eat. 58. And gave them the bread of heaven. 59. Man ate the bread of angels.

ATHANASIUS' INTERPRETATION

43. In their desiring of carnal concupiscences. 44. When they were coming out of Egypt. 45. Impotent is he, they said, to do this. 46, 47. Suppose that, because He was able to draw forth water from the rock, ^C an outlet, a multitude of waters: 48. But can He have bread, which God can give in the wilderness? 49. Bread and meat? 50. Therefore, when the Lord had heard them, He later satiated them in His presence in the wilderness, when [they took up the fragments of twelve baskets full, and seven hampers], that He might show them that He is able to prepare a table in the wilderness. 51. And being angry, He gave them over to destruction. 52. And a multitude of them devoured. 53, 54. Because neither before nor in His presence did they believe in the Son of God. ^D 55. After these things: the prophets, whom they seized, so that the word of life might no longer be spoken to them. 56. The apostles, through whom He opened, whereby the faithful enter into the heavens. 57. He sent His Son to them. 58. The Lord Himself, Jesus, for those believing in Him. 59. The life-giver of men, each of those believing in Him ate, because He is God.

60. He sent provisions to them in abundance. ^A 61. He removed the south wind from heaven: 62. And He brought in his south wind by His power. 63. And He rained flesh upon them like dust: 64. And like the sand of the seas, feathered birds. 65. And they fell into the midst of their camp, 66. Round about their tabernacles. 67. And they ate and were filled exceedingly: 68. And He brought their desire to them: 69. They were not defrauded of their desire. 70. While the meat was yet in their mouths, 71. The wrath of God came up upon them. 72. And He slew many of them: 73. And He fettered the chosen ones of Israel. 74. In all these, they sinned still: ^B 75. And did not believe in His wonderful works. 76. And their days failed in vanity: 77. And their years with haste. 78. When He slew them, then they sought Him: 79. And they returned, and came early to God.

ATHANASIAN INTERPRETATION

60. Everlasting life. 61. He removed the Jewish people from His promises. 62. And He brought to them from the West Vespasian. 63, 64. A multitude of the army. ^C 65. A part of them came down into the camp of the Jews. 66. They surrounded them. 67. Wounds brought on by Him. 68. And the word which they said, crucifying the Lord, saying: We are Caesar's, He brought to them. 69. What they sought, and obtained. 70. From which they said this in their mouth. 71. It was the same wrath from God upon them. 72. And He slew the multitude. 73. And their remainder, who were considered to be pious, He delivered into slavery. ^D 74. And they remained again in sin. 75. And they did not believe the things which were done to them by God. 76. And in the vanity of their mind they perished. 77. And their years failed with haste. 78. When He slew them, namely, they sought Him. 79. And they came, and confessed Him.

80. And they remembered that God is their helper. ^A 81. And God the Most High is their redeemer. 82. And they loved Him with their mouth. 83. And with their tongue they lied to Him. 84. And their heart was not upright with Him. 85. Nor were they faithful in His covenant. 86. But He is merciful. 87. And He will be propitious to their sins. 88. And He will not destroy. 89. And He will abound, to turn away His wrath. 90. And He will not kindle all His anger. 91. And He remembered that they are flesh. 92. A spirit going on, and not returning. 93. How often did they provoke Him in the desert? ^B 94. They provoked Him in a waterless land. 95. And they turned, and tempted God. 96. And they provoked the Holy One of Israel. 97. And they remembered not His hand. 98. The day, in which He redeemed them from the hand of him that distressed them.

ATHANASIUS' INTERPRETATION

80, 81. And it ascended into their heart whatever He did to the two kings of the Amorites, and to Amalek on the way. ^C 82. They agreed with His commandments with their mouth. 83. They denied Him. 84. But their heart was far from Him (1). 85. Nor did they endure to attend to His covenant (2). 86. But He is long-suffering. 87. And He is propitious to their sins. 88. And He does not destroy (3) them, awaiting their repentance. 89. And He will wait long for the sake of His goodness (4). 90. And He is not angry unto the end. 91. For He remembers that they are a multitude. 92. For (5) if their soul should withdraw, they are no longer able to repent. ^D 93, 94. They provoked Him in their heart. 95, 96. And they made themselves out to be the penitent ones. 97. They did not remember His power. 98. For He is the one who delivers them from the hand of Pharaoh.

Addenda and corrigenda from the Vatican codex

(1) [For] His. (2) To attend to the Covenant, etc. (3) He will not destroy. (4) He stays. (5) N. 92. For if, etc. N. 93, 94. They provoked, is not read. N. 95. And, etc. N. 96. Jesus the Son of God.

99. As He set His signs in Egypt, ^A 100. And His wonders in the field of Tanis. 101. And He turned their rivers into blood, 102. And their rain, that they might not drink. 103. He sent among them the dog-fly, and it ate them: 104. And the frog, and it destroyed them. 105. And He gave their fruits to the rust, 106. And their labors to the locust. 107. He killed their vines with hail: 108. And their mulberry trees with frost. 109. And He delivered their cattle to the hail. 110. And their substance to the fire. 111. He sent among them the anger of His indignation, 112. And indignation, and wrath, and tribulation, ^B 113. A sending by evil angels. 114. He made a path for His anger: 115. And He spared not their souls from death: 116. And He shut up their cattle in death. 117. And He struck every firstborn in the land of Egypt.

INTERPRETATION OF ATHANASIUS

99. How much He did in Egypt. 100. And His wonders in the punishments. 101. And because they were unwilling to have God in knowledge, He delivered them to their sin. ^C 102. And their hearts He did not deem worthy of His grace. 103. The nations that took them into captivity. 104. And the contrary powers. 105. And He delivered their hearts to concupiscence. 106. And their children into captivity to the nations. 107. In wrath He cast down their nation, 108. And the hardness of their heart because of sin. 109. And their impious ones He delivered to destruction, 110. And their multitude to the devil. 111. He permitted that opposing powers should dominate them. ^D 112. The concupiscences of the world. 113. Through unclean spirits. 114. He conceded, that they should be oppressed by tyranny. 115. Because they were unwilling. 116. And He rebuked their senseless heart existing in sin. 117. And after these things He crushed the snares of the devil.

118. The firstfruits of all their labor, in the tabernacles of Ham. 119. And He took away His people like sheep. 120. And He led them like a flock in the wilderness. 121. And He led them in hope, and they did not fear. 122. And the sea covered their enemies. 123. And He brought them into the mountain of His sanctification, 124. This mountain, which His right hand acquired. 125. And He cast out nations from before their face. 126. And He divided them by lot in a line of inheritance. 127. And He tabernacled the tribes of Israel in their tents ^B. 128. And they tempted, and provoked God the Most High. 129. And they did not keep His testimonies. 130. And they turned back, and acted faithlessly, just as their fathers. 131. They were turned into a crooked bow. 132. And they provoked Him in their high places.

INTERPRETATION OF ATHANASIUS

118. From their prince the devil, and all his power. For Ham is interpreted as "audacious." 119. And He delivered them through mercy, those who believe in Him. 120. And He led them back from the corruption of sin through ^C baptism. 121. And He led them in faith, and they did not fear sin. 122. Baptism mortified the opposing powers. 123. Into the Church. 124. The Church which the only-begotten Son of God acquired through His own blood. 125. The demons from their hearts. 126. He distributed to them the gifts of His grace. 127. He caused the apostles to be their leaders. 128. The Jews who did not believe in Him. 129. The testimonies spoken about Him by the prophets ^D. 130. And they denied Him, just as their fathers. 131. Into perverse doctrine. 132, 133. In their hearts.

133. And with their graven images they provoked Him to jealousy. ^A 134. God heard, and despised, 135. And brought Israel to nothing exceedingly. 136. And He rejected the tabernacle of Shiloh, 137. The tabernacle, which He inhabited among men. 138. And He delivered their strength into captivity, 139. And their beauty into the hands of enemies. 140. And He enclosed His people with the sword: 141. And despised His inheritance. 142. Their young men fire devoured: 143. And their virgins were not lamented. 144. Their priests fell by the sword: 145. And their widows were not wept for. 146. And the Lord was awakened as one sleeping, ^B 147. As a mighty man, drunken with wine: 148. And He struck His enemies on the hinder parts: 149. He gave them eternal reproach. 150. And He rejected the tabernacle of Joseph:

ATHANASIAN INTERPRETATION

* Baruch III, 38.

^A 151. And He did not choose the tribe of Ephraim. 152. And He chose the tribe of Judah. 153. Mount Sion, which He loved. 154. And He built His sanctuary as of a unicorn. 155. In the land which He founded for eternity. 156. And He chose David His servant, 157. And took him from the flocks of sheep, 158. From behind the nursing ones He took him, 159. To shepherd Jacob His servant, 160. And Israel His inheritance. 161. And He shepherded them in the innocence of His heart; 162. And in the wisdoms of His hands He guided them ^B.

Psalm of Asaph. PSAL. LXXVIII. 1. O God, the nations have come into Thy inheritance. 2. They have polluted Thy holy temple.

ATHANASIUS' INTERPRETATION

But adding sins to sins. For Joseph is interpreted as "adding to sin." For Ephraim is interpreted as "fruitful." 152. Those confessing to Him. For Judah is interpreted as "confessing." 153. The Church of the faithful in His commandment. For Sion is interpreted as "commandment." 154. The multitude of the saints have the cross upon their forehead, just as the unicorn [has] its horn. 155. The Church. 156. The choir of the apostles, the desired one. For David is interpreted as "desired." ^C 157. From the tribes of the Jews He chose that choir. 158. After the prophets He took the choir of the apostles. 159. To shepherd the simple people, that is, the innocent one. 160. And those seeing God in their mind; for so Israel is interpreted. 161. And He shepherded them in the choir of the apostles. 162. And in the teachings of the apostles He illuminated them.

The aforementioned inscription contains: Psalm of Asaph, which is interpreted as "psalm to the one gathering," that is, to the Son of God. ^D 1. The contrary powers against Thy servants. 2. The souls and the bodies of Thy servants.

Addenda et corrigenda ex cod. Vatic.

3. They have laid Jerusalem as a storage place for fruit: ^A 4. They have laid the dead bodies of Thy servants as food for the birds of the heaven: 5. The flesh of Thy saints for the wild beasts of the earth. 6. They have poured out their blood like water in the circuit of Jerusalem. 7. And there was none to bury them. 8. We have become a reproach to our neighbors: 9. A mockery and a derision to those who are round about us. 10. How long, O Lord, wilt Thou be angry unto the end? 11. Shall Thy zeal be kindled as a fire? 12. Pour out Thy wrath upon the nations that have not known Thee, 13. And upon the kingdoms that have not called upon Thy name. ^B 14. For they have devoured Jacob, and made his place desolate. 15. Remember not our old sins: 16. Let Thy mercies speedily prevent us, O Lord: 17. For we are become poor exceedingly. 18. Help us, O God, our Saviour: 19. For the glory of Thy name, O Lord, deliver us: 20. And be merciful to our sins for Thy name's sake.

ATHANASIUS INTERPRETATION

[index: entries preserved]

21. Let not the nations say: Where is their God? ^A 22. And let it be known among the nations before our eyes. 23. The avenging of the blood of Thy servants which has been shed. 24. Let the groaning of the prisoners come in before Thee. 25. According to the greatness of Thy arm. 26. Possess the sons of those who have been slain. 27. Render to our neighbors sevenfold into their bosom. 28. Their reproach with which they have reproached Thee, O Lord. 29. We are Thy people and the sheep of Thy pasture. 30. We shall confess to Thee, O God, for ever. ^B 31. From generation to generation we shall recount Thy praise.

In the end, for those who shall be changed, a testimony for Asaph, a psalm for the Assyrian. PSALM LXXIX. 1. Thou that shepherdest Israel, attend.

ATHANASII INTERPRETATIO.

21. Unclean spirits. ^C 22. And let the powers of the enemy know that Thou executest vengeance while we look on. 23. Concerning the souls of Thy servants which have perished. 24. May the confession of those who are bound by sin be worthy to enter unto Thee. 25. According to the might of Thy Son. 26. Possess for salvation, by Thy blood, the sons who are those of transgressions. 27. Prepare unceasing punishment for the powers of the devil. 28. Since they are exalted as if they were unconquerable. 29. But we are Thy heritage, and Thy sheep, who art the true Shepherd, and of Thy folds. ^D 30. We shall tell one another, and in every generation. 31. The glory of Thy kindness.

The set title contains: *In the end, for those who shall be changed, a testimony for Asaph, a psalm for the Assyrian*; that is, for those who at the end are changed from an evil way of life to a right and blameless manner of living. Then, *a testimony for Asaph*, which is interpreted and signified as a testimony to the *gatherer*, that is, of the Son of God. Then, *a psalm for the Assyrian*, which also is interpreted as for the one who directs, as if it were the one directing thy heart.

1. Thou that shepherdest those who see Thee, the Lord, and God in their mind; for thus Israel is interpreted.

Addenda et corrigenda ex cod. Vatic.

2. You who lead Joseph like a sheep. ^A 3. You who sit upon the cherubim, manifest Yourself. 4. Before Ephraim and Benjamin and Manasseh. 5. Rouse Your power and come to save us. 6. O God, convert us. 7. And show Your face, and we shall be saved. 8. O Lord God of hosts, 9. How long will You be angry at the prayer of Your servants? 10. You will feed us with the bread of tears; 11. And You will give us to drink with tears in measure. 12. You have set us for a contradiction to our neighbors; 13. And our enemies have mocked us. ^B 14. O Lord God of hosts, convert us; 15. And show Your face, and we shall be saved. Diapsalma. 16. You have transplanted a vine out of Egypt; 17. You have cast out the nations and planted it.

ATHANASIAN INTERPRETATION

2. Turning himself, and liberated from his sins. Joseph indeed is interpreted as the removal of reproach. ^C 3. Let God the Word appear. 4. Before those who bring forth fruit, and the sons of Your right hand, and those who forget former evil actions. Ephraim is interpreted as fruit-bearer. Benjamin is interpreted as forgetfulness. 5. Moved by divine love for the human race, come to save us. 6. From sin. 7. And manifest Your Son upon the earth, and we shall be saved. 8, 9. The prophets say. 10. Our life is in tribulation. 11. In pain incessantly. 12. For all men contradict our preaching. ^D 13. They have us in derision. 14. From sin. 15. May You appear upon the earth, and we shall be saved. 16. The people of the Jews, that they might cease from sin, you exhorted through the law. 17. You have made them to cease from the teachings of the nations, and you have planted them in Your law.

Addenda et corrigenda ex cod. Vatic.

18. You were the guide of its journey in its sight. ^A 19. And You planted its roots, and it filled the earth. 20. The shade of it covered the mountains. 21. And its tendrils covered the cedars of God. 22. It stretched out its branches as far as the sea. 23. And as far as the rivers its suckers. 24. Why have You broken down its hedge? 25. And all those who pass by the way pluck it? 26. A boar from the woods ravaged it. 27. And a wild beast devoured it. 28. O God of hosts, turn again. ^B 29. And look down from heaven, and see. 30. And visit this vine. 31. And perfect it, which Your right hand planted. 32. And over the son of man, whom You strengthened for Yourself. 33. Burnt with fire, and dug up. 34. They shall perish from the rebuke of Your countenance.

ATHANASII INTERPRETATIO.

18. You added Your commandments to it. ^C 19. The sayings of the prophets. 20. The help of it, that is, its God, put to death the adverse powers. 21. And the teachings of God kept the saints of God. 22. He sent the apostles into the world. 23. And as far as the rivers, the teachings of the apostles. 24. Why have You removed the help of the Synagogue? 25. And do adverse powers dominate it? 26. Death by sin. 27. And the devil consumed it. 28. O God of hosts, come to us. 29. And have mercy from heaven, and attend. ^D 30. And visit the Synagogue of the Jews. 31. And perfect the Synagogue in faith, which Your Son and Your hand planted. 32. And to believe in the Son of man, whom You strengthened to be Your eternal Son. 33. By sin it was corrupted, and brought to nothing. 34. By the presence of Your Son, the adverse powers shall be crushed.

55. Let Your hand be upon the man of Your right hand. 56. And upon the son of man, whom You strengthened for Yourself. 57. And we shall not depart from You [from You, and from Your mercy]: 58. You will revive us, and we will call upon Your name. 59. Lord God of hosts, convert us: 40. And show Your face, and we shall be saved.

Unto the end, for the winepresses, a psalm of Asaph. PSALM LXXIX (LXXX)

1. Rejoice to God our helper: 2. Shout to the God of Jacob. 3. Take a psalm, and bring the timbrel, 4. The pleasant psaltery with the harp. 5. Blow the trumpet in the new moon, 6. In the notable day of your solemnity. 7. For it is a commandment in Israel: 8. And a judgment to the God of Jacob.

^B ATHANASIAN INTERPRETATION

55. Let Your help be for us through the man, who is Your right hand. 56. And upon the Son of man, whom by Yourself You have testified to be Your coeternal Son. 57. And if through Him You give us aid, we shall no longer depart from You. 58. And through Him You will revive us, and we will call upon Your name. 59. Call us back, and manifest Your Son, and we shall be saved. 40. Show us the form of Your substance, equal to You in all things, and we shall be saved.

The heading provided contains: *Unto the end, for the winepresses, a psalm of Asaph.* At the end of the ages, for those who receive in themselves the wine of gladness, our Lord Jesus. Then: *A psalm of Asaph*, to the gatherer, that is to say, a psalm to the Son of God. For this is interpreted, *Asaph, gathering*. ^C

The aforementioned title contains: *Unto the end, for the winepresses, a psalm of Asaph.* At the end of the ages, for those receiving within themselves the wine of gladness, our Lord Jesus. Then: *a psalm of Asaph*, just as if it were saying, "to the gatherer": this is a psalm to the Son of God. For Asaph is interpreted "gathering."

1. Rejoice in the Lord always. 2. Glorify Him with spiritual songs. 3. Receive the grace of God, and mortify your sinful members. 4. Make your hearts pleasing to God, mortifying yourselves to sin. 5. Preach in the grace of preaching. 6. In the time of the passion of our God. 7, 8. For so He commanded His apostles, who saw Him. For Israel is interpreted as "a man seeing God." ^D

9. He set it as a testimony in Joseph. 10. When he went forth from the land of Egypt. 11. He heard a language he did not know. 12. He turned his back from burdens. 13. His hands served in the basket. 14. In tribulation you called upon me, and I delivered you. 15. I heard you in the secret place of the tempest. 16. I tested you at the water of contradiction. Diapsalma. 17. Hear, O my people, and I will testify to you, Israel. 18. If you hear me, there shall not be a new god in you. 19. Neither shall you worship a strange god. 20. For I am the Lord your God. 21. Who brought you up from the land of Egypt. 22. Open your mouth wide, and I will fill it. 23. But my people did not hear my voice. 24. And Israel did not attend to me. 25. And I sent them away [them] according to the desires of their own hearts.

INTERPRETATION OF ATHANASIUS

26. They shall walk in their own inventions. 27. If my people had heard me: 28. If Israel had walked in my ways. 29. I would perhaps have humbled their enemies for nothing: 30. And upon those who afflict them, I would have sent my hand. 31. The enemies of the Lord have lied to him: 32. And their time shall be for ^A ages. 33. And he fed them with the fat of wheat: 34. And filled them with honey from the rock.

Psalm of Asaph. PSALM LXXXI.

ATHANASIAN INTERPRETATION

26. In their iniquities. 27. The same Jews. 28. In my justifications. 29. The powers of the devil. 30. Against unclean spirits. 31. The Jews, who had promised him at Mount Sinai ^C to fulfill, did not do it. 32. And their curse is eternal. 33. The faithful (he fed) with heavenly bread. 34. And from his grace, he filled them with his oracles.

The foregoing inscription contains: "Psalm of Asaph," which is interpreted as "psalm unto the one who gathers" and "unto the synagogue/congregation of the Jews"; for both translations are rendered by "Asaph," both "gathering" and "synagogue" or "congregation": the first, therefore, is toward God, the second toward the Jews.

1. God the Word came into the midst of the Jews. 2. But he openly rebukes them. 3. How long do you do nothing true? 4. Are you men-pleasers? 5. Judge just judgment, and give aid ^D to the orphan and the poor. 6. And come to the aid of the humble and the poor. 7. The injured. 8. Do justice to the oppressed.

9. They did not know, neither did they understand; 10. They walk in darkness: 11. All the foundations of the earth shall be moved. 12. I said, Ye are gods, and all of you are children of the Most High. 13. But ye die like men, 14. And fall as one of the princes. 15. Arise, O God, judge the earth: 16. For thou shalt inherit all nations.

A Song of a Psalm of Asaph. PSALM LXXXII.

ATHANASIUS' INTERPRETATION

The preceding title contains: just like the former psalm, it has an interpretation concerning the Lord and the Jews. ^D 1. There is no one so powerful and just. 2. Do not bear long with things that are being done. 3. The demons were exalted. 4. The Jews were lifted up against thee. 5. Against thy people they acted deceitfully. 6. Against the prophets. 7. The demons said against the holy ones: Come, and let us take away their memory from the earth.

8. And let not the name of Israel be remembered any more. 9. For they have planned together with one accord. 10. Against thee they have arranged a testament. 11. The tabernacles of the Idumeans, and the Ismaelites; 12. Moab, and the Agarenes, 13. Gebal, and Ammon, and Amalec, 14. The foreigners with those who inhabit Tyre; 15. For even Assur has come with them. 16. They have become a help to the sons of Lot. 17. Do to them as to Madian and to Sisara, 18. As to Jabin at the torrent Cisson: 19. They have been destroyed in Endor: 20. They have become as the dung of the earth. 21. Place their princes as Oreb, and Zeb, and Zebee, and Salmana: 22. All their princes. ^A

ATHANASIUS' INTERPRETATION

8. Those who see God in their mind. 9, 10. And the demons together with the Jews took counsel against thee. 11. The demons suffering loss, and those who hearken to them, the Jews. 12, 13. And those who dwell in sin. Gebal is interpreted as "people wanting," which things are all interpreted concerning the Jews. 14. The Jews with the demons who inhabit idolatry: such is the nation of the Jews. But Tyre is interpreted as "distress," such as is sin. 15. Assur is interpreted as "ambush," which was said concerning the Jewish people. 16. They have become helpers to the sons of the devil. For Lot is interpreted as "the excluded," such as is the devil. 17, 18. Do to them as to iniquity and to the devil. For Sisara is interpreted as "raising up rebels." Jabin is interpreted as "ignominy dried up in their hardness." ^B 19. The understanding of their generation has been destroyed. For Endor is interpreted as "eye of the generation." 20. They have become perdition in the world. 21. As dry raven—for so Oreb is interpreted—and as a wolf, and as a victim, and as a shadow of fluctuation. For this is the interpretation of the names. 22. In the sword consume them. ^C

Addenda and corrigenda from the Vatican codex

(1) The God. (2) N. 9. "That the demons took counsel." They set a counsel against thee. (3) The Jews—for this is indicated by their interpretation. (4) N. 12. "From the father, and those who dwell in," that is to say, in sin. N. 13. Gebal is interpreted as "ancient schism." But Ammon is interpreted as "son of my people." Amalec is interpreted as "people wanting," etc. For strangers are interpreted as "falling into a cup," which is... (5) "Inhabiting" is missing. [And] idolatry. (6) It is said concerning the Jew. (7) N. 17. "Do," etc., "raising up rebellion." N. 18. Jabin, etc., "dried up." Cisson is interpreted as "hardness." Likewise the Jews existed as "ignominy dried up in their hardness." (8) N. 21. "As a crow," Oreb. N. 22. "And as a wolf, and as a victim, and as a shadow," of fluctuation, etc. This, ^D

23. They who said: Let us take to ourselves the sanctuary of God. ^A 24. My God, set them as a wheel; 25. As stubble before the face of the wind. 26. As fire which burns the forest; 27. As a flame which burns the mountains. 28. So you shall pursue them in your tempest; 29. And in your wrath you shall trouble them. 30. Fill their faces with ignominy; 31. And they shall seek your name, O Lord. 32. Let them be ashamed, and troubled to the age of the age. 33. And let them be confounded, and perish. 34. And let them know that your name is Lord: 35. You alone are the Most High over all the earth.

In the end, for the winepresses, a psalm for the sons of Core. Ps. LXXXIII. ^B 1. How lovely are your tabernacles, O Lord of hosts!

ATHANASIUS' INTERPRETATION

23. Let us lead his people into captivity, and let us plunder his temple. 24. [Those] turned into a wheel by those drawing them into sin. 25. Here and there being moved about by those who oppress. 26. Consume them as unfruitful wood. 27. As your divinity burns the hostile power. 28. In your indignation. 29. By their iniquities you shall destroy them. 30. Their hearts. 31. And after these things they shall acknowledge your help and your benefits. 32. Always, those who do not obey you. 33. In the day of judgment. 34, 35. In the glory of your coming they shall recognize that He whom they despised, the Son of man, He is the Lord of all, and to Him every tongue shall confess that you are the Lord Most High in the glory of God the Father. Amen. ^D

The preface inscription contains: "In the end, for the winepresses, a psalm for the sons of Core," which is interpreted: "In the end of the ages, for those who have in their hearts the wine of joy, our Lord Jesus." Then, "a psalm to the sons of Core." For Core is interpreted "bald"; and the bald man, according to the Law, is clean. 1. Your eternal rests.

2. My soul longs and faints for the courts of the Lord. 3. My heart and my flesh have exulted in the living God. ^A 4. For even the sparrow has found a house for itself. 5. And the turtle dove a nest for itself, where it shall place its young. 6. Your altars, O Lord of hosts, my King and my God. 7. Blessed are they that dwell in your house. 8. To ages of ages they shall praise you. ^B Diapsalma. 9. Blessed is the man whose help is from you. 10. He has set the ascents in his heart. 11. In the valley of weeping, in the place which he has set. 12. For the lawgiver shall give blessings. 13. They shall go from strength to strength. 14. The God of gods shall be seen in Zion. 15. O Lord, God of hosts, hearken to my prayer. ^C Diapsalma. 16. Give ear, O God of Jacob. 17. Look upon us, O God, our protector.

ATHANASIAN INTERPRETATION

2. I desire to depart and be with Christ. 3. With my whole soul and body I cleave to God. 4. Every soul of the saints has rest with God. 5. And the Son of God has again a place where He may cause His saints to dwell. 6. The hearts of your saints, O my King and my Master. 7. Into the Jerusalem above. 8. Ceaselessly. ^D 9. In whom your grace has dwelt. 10. It thinks of heavenly things, and lives accordingly. 11. Humbling itself, and mourning in its heart to you. 12. In His kingdom, the Lord says: Come, you blessed of my Father, receive the kingdom prepared for you. 13. They shall go from the grace which is in them here, into the life to come. 14. The Son of God shall be seen as God of gods, by those who are in such grace, at His coming. 15. Fulfill my petitions. 16. Hear, O God of Jacob. 17. Look upon us, O God.

18. And ^A look upon the face of Thy Christ. 19. For better is one day in Thy courts than thousands. 20. I have chosen to be an outcast in the house of my God, rather than [(b)] to dwell in the tents of sinners. 21. For mercy and truth doth the Lord God love. 22. Grace and glory He shall give. 23. The Lord shall not withhold good things from those who walk in innocence. 24. O Lord of hosts, blessed is the man who hopeth in Thee.

To the end, for the sons of Core. Psalm LXXXIV.

[alt-version omitted]

INTERPRETATION OF ATHANASIUS

The preceding inscription contains: "To the end, a psalm for the sons of Core," which is interpreted "for the sons of sin." For Core by contradiction separated ^D himself from God. Therefore, the psalm is spoken to the sons of contradiction, that is, of sin, to the people of the Jews and of the Gentiles, concerning those things which at the end of the ages have been bestowed upon them by God.

1. With desire I have desired to save the world. 2. Thou didst liberate the Jews who believe in Thee from the slavery of sin. 3. Thou didst forgive all the iniquities to the world. 4. Thou didst consign to oblivion all the sins of the world. 5. Thou wast converted entirely into mercy.

6. Thou hast turned away from the anger of thy indignation. ^A 7. Convert us, O God, our Savior. 8. And turn away thy anger from us. 9. Wilt thou be angry with us for ever? 10. Or wilt thou extend thy anger from generation to generation? 11. Thou, O God, being turned, shall enliven us: 12. And thy people shall rejoice in thee. 13. Show us, O Lord, thy mercy: 14. And grant us thy salvation. 15. I will hear what the Lord God will speak in me. 16. For he will speak peace unto his people, 17. And unto his saints, and unto them that are converted to him. 18. Surely his salvation is near to them that fear him, ^B 19. That glory may dwell in our land. 20. Mercy and truth have met together: 21. Justice and peace have kissed. 22. Truth is sprung out of the earth: 23. And justice hath looked down from heaven.

INTERPRETATION OF ATHANASIUS

6. Thou hast been propitious to the whole human race. ^C 7. Gather us to thyself. 8. Make the curse to cease, which was from Adam, and Cain, and the rest. 9. Shall that sentence remain for ever? 10. Passing from generation to generation; 11. Thou, O God, who hast converted us from the death of sin, enliven us by thy grace. 12. They that believe in thee. 13. Thy Son. 14. Thy Holy Spirit. 15. I will now direct my mind to those things which were spoken by him in his advent. 16. For he will grant us his peace. 17. And to his apostles, and to all them that believe in him. ^D 18. Surely the salvation is near to them that fear him, and to them that believe in him. 19. That the grace of God may come into our hearts. 20. The people of the Gentiles and of the Jews together believed. 21. Likewise the people of the Jews and of the Gentiles have been united to one another in faith and charity. 22. The works of justice from the hearts of men. 23. The Son of God is come.

Addenda et corrigenda ex cod. Vatic.

24. For the Lord will give goodness. 25. And your land [our land] will give its fruit. 26. Justice will go before him. 27. And will set the way in his steps.

Prayer of David. Psalm LXXXV

Athanasius's Interpretation

The proposed inscription contains: ^C Prayer of David, that is, "to the one sufficient in strength"; for this is what "David" is interpreted to mean, which is the Son of God.

1. Make your ear favorable to me, and hear my prayer. 2. To the heart. 3. Make my soul secure, for I worship you. 4. Save me your servant, O God, because I hope, for you save me. 5. Incessantly I pray with an enlightened heart. 6. By your grace. 7. In your will I have dedicated it. 8. Good and gentle. 9. And your mercy is immeasurable toward those who take refuge in you. 10. Hear. ^D 11. And perform the work of my prayer. 12. In the time that I perished because of my sin, I besought you, since you also heard me formerly.

Addenda et corrigenda ex cod. Vatic.

^A

13. There is no one like you among the gods, O Lord: 14. And there is no one according to your works. 15. All the nations, whoever you have made, shall come, 16. And shall worship before you, O Lord. 17. And they shall glorify your name. 18. For you are great, and performing wonders: 19. You are God alone. 20. Lead me, O Lord, in your way: 21. And I shall walk in your truth. 22. Let my heart rejoice, that it may fear your name. 23. I will confess to you, O Lord my God, with all my heart: 24. And I will glorify your name forever. 25. For your mercy is great upon me: 26. And you have delivered my soul from the lowest hell. 27. O God, the wicked have risen up against me: 28. And the assembly of the powerful have sought my soul, 29. And they have not set you before them. 30. And you, O Lord my God, the compassionate and merciful.

Verse 18, 19, under a single verse.

ATHANASIAN INTERPRETATION

13. Benign. ^C 14. Thus delivering, and saving. 15. To your tremendous baptism. 16. Every knee shall bend. 17. And every tongue shall confess to you, that Lord Jesus is in the glory of God the Father. Amen. 18, 19. Innarrabilis [Inenarrable]. 20, 21. Lead me, O Lord, in your faith into every good work. 22. May your Holy Spirit's grace fill my heart, that I may fear your name. 23. I will praise you incessantly. 24. At all times. 25. Because you have forgiven me the multitude of my sins. 26. From the devil. ^D 27. The adverse powers. 28. The army of the devil. 29. And they have not considered that you yourself inspect what they themselves do. 30. And have known, O Lord my God, that you are compassionate and merciful.

* Philipp. II, 10, 11.

Addenda et corrigenda from the Vatican codex.

(1) Bema sou. (2) Sou deest. (3) Anekdiegetos. (4) N. 20. Agage, etc., pistei sou. N. 21. Kai poreusomai eis pan, etc. (5) Mou, ina foboumai. (6) Synechoresan, male. (7) E non legitur. (8) Autous.

31. Long-suffering, and plenteous in mercy, and true: ^A 32. Look upon me, and have mercy upon me. 33. Give thy strength unto thy servant. 34. And save the son of thine handmaid. 35. Show me a token for good. 36. And let them that hate me see it, and be confounded. 37. For thou, Lord, hast helped me, and comforted me.

For the sons of Core, a psalm of canticle. PSALM LXXXVI. 1. The foundations thereof are in the holy mountains. 2. The Lord loveth the gates of Sion more than all the tabernacles of Jacob. 3. Glorious things are spoken of thee, O city of God. 4. I will be mindful of Rahab, and of Babylon that knoweth ^B me. Diapsalma. 5. And behold the strangers, and Tyre, and the people of the Ethiopians, these were there.

ATHANASIUS' INTERPRETATION

31. Long-suffering, and unceasingly merciful, and in truth. ^C 32. Attend, O Lord, and have mercy upon me. 33. Give thy grace unto thy servant. 34. And save the people of the congregation of the Jews. 35. Make alive him that is dead within me. 36. The contrary powers. 37. For thou, O Lord, hast helped me; and thou hast rested me from the labour and the burden of my sins.

The set heading contains: *For the sons of Core, a psalm of canticle*; that is, for the pure in heart the psalm is sung.

1. The testimonies of his coming and of his sufferings in the prophets. ^D 2. The Lord loveth the apostles more than the multitude of the Jews. 3. Great and marvellous things have been spoken concerning thee, O Jerusalem which is above. 4. Concerning the Church of the Jews who believe in me. *Rahab* is interpreted *widened*. But *Babylon* is interpreted *confusion*, which is what the nations are. 5. And behold the believers; for this is interpreted *strangers*. Then *Tyre*, that is to say, the confusion, which is the nations.

6. Mother Sion, shall man say: 7. And man was born in her. 8. And he himself hath founded her, the Highest. 9. The Lord shall tell in the writings of the peoples, and of these princes, who have been in her. 10. As the habitation of all who rejoice is in thee.

A song of a psalm for the sons of Core, unto the end, for Maheleth, to answer the instruction of Ethan the Israelite. Psalm 87.

ATHANASII INTERPRETATIO.

[The people of the Ethiopians] humble, blackened by sin, all these were renewed in the washing. 6. They call the Church mother, where there is the confession of each of the faithful. 7, 8. And the Highest man hath arrived in her, and he himself hath founded her. 9. The Lord shall tell these very things in the writings of the Jews, and of the apostles, and of the evangelists, who are in the Church of the faithful. 10. As the dwelling of those who rejoice, so is the habitation in thee. ^B

The preceding inscription contains: *A Song of a Psalm for the sons of Core, for the end, concerning Maheleth, to answer a discourse of understanding of Etham the Israelite.* This, therefore, is the interpretation of the inscription. Core has become a contradictor against God. But Maheleth is interpreted as *first-fruits*. But Etham is interpreted as *the highest*. But Israelite is interpreted as *a man seeing God*. The song of the psalm, therefore, is still for those who contradict, that is to say, to the people of the Jews, on behalf of the first-fruits—as if Christ is answering unto understanding to that same Highest One, to the Son of God, to him who sees the Father. "No man hath seen the Father, except he who is of the Father," as he said in the Gospel. The psalm, therefore, is from the person of those Jews who are turning themselves to the Lord. ^C

1. O Lord God of my life. 2. Incessantly. 3. Let not my sins hinder my supplication from approaching thee. 4. Freely receive my supplication. 5. For my soul is filled with sins. 6. And for this cause my life, Christ, has approached hell, that he might deliver me. ^D

7. I am counted with them that go down into the pit. 8. I am become as a man without help, free among the dead. 9. As the wounded that sleep in the sepulchre, whom thou rememberest no more. 10. And they from thy hand are cast away. 11. They laid me in the lower pit, 12. In darkness and in the shadow of death. 13. Thy indignation is fast upon me. 14. And all thy elevations thou hast brought upon me. 15. Thou hast put away my acquaintance far from me. 16. They have set me as an abomination to themselves. 17. I was delivered up, and I came not forth. 18. My eyes have grown weak from poverty. 19. I have cried unto thee, O Lord, all the day. 20. I have stretched out my hands unto thee. 21. Wilt thou show wonders to the dead? Selah. 22. Shall physicians rise and praise thee? 23. Shall any declare thy wonders in the dark?

ATHANASIUS' INTERPRETATION

7. And the Lord is counted with the weak and the dying. 8. And the Lord became as a man without help, free among the dead, that is to say, not owing death. 9. Like sinful men dying, of whom there is no remembrance. 10. For the living were cast away from thy help. 11. Demons in sin. 12. In the concupiscences of the world and of death. ^B 13. Thou hast been angry with me. 14. Thy threats. 15. The prophets. 16. An abomination. 17. I was held by sin, and I could not depart. 18. The eyes of my mind have grown weak, because I was without help. 19. I implore thee. 20. I have lifted up my heart unto thee. 21. Wilt thou, after I am dead, perform thy wonders for me? 22. Can physicians rise up, so that I may praise thee? 23. Will he in the grave grant me remission of my sins?

Addenda and corrigenda from the Vatican codex.

24. And thy truth in destruction? 25. Shall thy wonders be known in the darkness? 26. And thy justice in the land that is forgotten? 27. And I, O Lord, have cried to thee: 28. And in the morning my prayer shall prevent thee. 29. Why, O Lord, dost thou cast off my soul? 30. Why dost thou turn away thy face from me? 31. I am poor, and in labours from my youth: 32. And being exalted have been humbled and troubled. 33. Thy wraths have come upon me: 34. And thy terrors have troubled me. 35. They have surrounded me like water all the day: 36. They have encompassed me together. 37. Friend and neighbour thou hast put far from me, 38. And my acquaintance, because of misery.

Instruction of Ætham the Israelite. PSAL. LXXXVIII.

INTERPRETATION OF ATHANASIUS

24. And may I learn to do thy justifications, when I shall have returned to the earth from which I was taken? 25. Shall those who are in sin be able to know thy wonders? 26. And can thy justice be understood in a heart that is abandoned? 27. I have proposed no other help to myself but thee. 28. When thy light arises in my heart, my prayer shall wait for thee. 29. Dost thou cast me off? 30. Dost thou not hear me? 31. I am without help, and in sins from the beginning. 32. But I, having been glorified, have been humbled and brought to nothing. 33. Thy patience ^A in thy law. 34. Thy threats. 35. They have continued upon me. 36. Without ceasing. 37. All thy saints. 38. The prophets and apostles from every sin.

The proposed inscription contains: Instruction of Ætham the Israelite; that is, a psalm of the grace of the most high God who sows. For a good instruction is his grace. And Ætham is interpreted as "Most High." And Israelite is interpreted as "God sowing."

The attached title contains: Instruction of Ætham the Israelite: this is, a psalm of the grace of the most high God who sows. For noble instruction is his grace. And Ætham is interpreted "Most High." And Israelite is interpreted as "God sowing." ^{B C D}

1. Which thou hast done in every generation to the sons of men.

2. To generation and generation I will proclaim thy truth in my mouth. 3. For thou hast said: Mercy shall be built up for ever: ^A 4. In the heavens thy truth shall be prepared. 5. I have made a covenant with my chosen. 6. I have sworn to David my servant. 7. For ever will I prepare thy seed: 8. And I will build up thy throne unto generation and generation.

Diapsalma.

9. The heavens shall confess thy thy wonders, O Lord: 10. For truth is thy truth in the Church of the saints. 11. For who in the clouds shall be compared to the Lord? ^B 12. Like unto the Lord shall be the sons of God; 13. God, who is glorified in the counsel of the saints, 14. Is great and terrible above all those who are round about him. 15. O Lord God of hosts, who is like unto thee? 16. Thou art mighty, O Lord, and thy truth is round about thee. 17. Thou governest the power of the sea: 18. And thou dost calm the motion of its waves.

ATHANASIUS' INTERPRETATION

2. I will proclaim thy precepts. 3. Because you have unceasingly proclaimed that the people who have obtained mercy should possess it for edification. 4. Among the saints is the faith. 5. I have promised my kingdom to the saints. ^C 6. To those according to David, meek in heart. 7. I will bring forth in the world. 8. Thy kingdom. 9. The apostles and the saints shall declare thy wonders. 10. For thy faith is in the multitude of the saints. 11, 12. Which of the prophets or saints can be equal to the Lord? For they are sons of God by the grace of Jesus, but he himself is so by nature. 13. In their hearts. 14. Incomprehensible and almighty is he above all his saints. 15. Benign and merciful. ^D 16. Thy saints. 17. Thou hast the power of the whole universe as its creator. 18. Thou makest its temptations powerless.

19. Thou hast humbled the proud like a wounded man. ^A 20. In the arm of thy power thou hast scattered thy enemies. 21. Thine are the heavens and thine is the earth. 22. The world and its fullness thou didst establish. 23. The north and the sea thou didst create. 24. Tabor and Hermon shall exult in thy name. 25. Thine is the arm with power. 26. Let thy hand be strengthened, and let thy right hand be exalted. 27. Justice and judgment are the preparation of thy throne. 28. Mercy and truth shall go before thy face. 29. Blessed is the people that knows jubilation. ^B 30. O Lord, they shall walk in the light of thy countenance. 31. And in thy name they shall exult all the day. 32. And in thy justice they shall be exalted. 33. For thou art the glory of their strength. 34. And in thy good pleasure our horn shall be exalted.

INTERPRETATION OF ATHANASIUS

19. The devil. 20. In the strength of thy Son thou hast destroyed the opposing powers. 21. Thine are thy saints in heaven, and the nations believing in thee: similarly, both heaven and earth are thine, because thou didst create them. ^C 22. Thou didst establish all men together in thy faith. 23. Those who oppose thee, the Jews, and the world thou didst renovate again. 24. Thy elect and sinners shall rejoice in thy name. 25. Thy Son, who is powerful. 26. Let thy Son reign, and let thy Only-begotten be glorified. 27. Severity and equity in thy tribunal. 28. But in the present age, faith and mercy are accepted with thee. ^D 29. He who from his heart laments. 30. In the grace of thy Son. 31. Unceasingly they shall rejoice in the future eternal light. 32. And in thy Son they shall be glorified. 33. For they are boasted in thee and are strengthened. 34. And in thy will and that of thy Son our power shall be set upright, which thou gavest to us from the beginning.

35. For the Lord is our refuge, 36. And of the Holy One of Israel is our King. 37. Then thou spakest in vision to thy sons. 38. And thou saidst: I have set help upon the mighty. 39. I have exalted one chosen from my people. 40. I have found David my servant. 41. With holy oil have I anointed him. 42. For my hand shall help him. 43. And my arm shall strengthen him. 44. The enemy shall not profit against him. 45. And the son of iniquity shall not add to harm him. 46. And I will cut off his enemies from before his face. 47. And I will put to flight those who hate him. 48. And my truth and my mercy shall be with him: ^B 49. And in my name shall his horn be exalted. 50. And I will set his hand in the sea: 51. And his right hand in the rivers. 52. He shall call upon me: Thou art my Father, 53. My God, and the supporter of my salvation. 54. And I will make him my first-born, 55. High above the kings of the earth.

ATHANASIUS INTERPRETATION

35, 36. For it is the assumption ^C of the Father, and of the Son, and of the Holy Spirit that is our refuge. 37. Then to the Jews you spoke in enigmas through the prophets. 38. And you said: I will help you through my Son. 39. I have chosen and glorified the choir of the holy apostles. 40. I have found the desired people. 41. In my Holy Spirit I have loved this same faithful people. 42. For my Son protects him. 43. And this same Son of mine strengthens him. 44. The devil shall not overcome him. 45. The same adversary will not be able to harm him. 46. The opposing powers. 47. I will subject the demons to them. ^D 48. And my Holy Spirit, and my Son, shall not be separated from the faithful people. 49. The kingdom of the people. 50. In the world, his dominion. 51. And among the nations, his precepts. 52. Our Father who art in heaven. 53. Lead us not into temptation, but deliver us from the evil one. 54. In the kingdom of heaven. 55. Glorified above kings.

56. I will keep my mercy for him for ever: ^A 56. I will keep my mercy for him for ever. 57. And my testament is faithful to him. 57. And my testament is faithful to him. 58. And I will make his seed to last for ever and ever. 58. And I will place his seed for ever and ever. 59. His throne as the days of heaven: 59. And his throne as the days of heaven. 60. But if his children forsake my law, 60. But if his children forsake my law, 61. And walk not in my judgments: 61. And do not walk in my judgments. 62. If they profane my justices: 62. If they profane my justices. 63. And keep not my commandments, 63. And keep not my commandments. 64. I will visit their iniquities with a rod. 64. I will visit their iniquities with a rod. 65. And their sins with stripes. 65. And their sins with scourges. 66. But my mercy I will not take away from them. 66. But I will not scatter my mercy from them. 67. Neither will I injure in my truth. ^B 67. Nor will I injure in my truth. 68. Neither will I profane my testament: 68. Nor will I profane my testament. 69. And what proceedeth from my lips I will not make void. 69. And I will not make void the things that proceed from my lips. 70. Once have I sworn by my holiness, if I lie unto David? 70. Once have I sworn by my holiness, shall I lie to David? 71. His seed shall remain [remaineth]: 71. His seed shall remain for ever. 72. His throne as the sun in my sight. 72. And his throne as the sun before me. 73. And as the moon perfect for ever: 73. And as the moon made perfect for ever. Diapsalma. Diapsalma. 74. And a faithful witness in heaven. 74. And the witness in heaven is faithful.

INTERPRETATION OF ATHANASIUS

56. Unceasingly. 56. Unceasingly. 57. And his faithful sufferings. 57. And his sufferings are faithful to him. 58. The works of his justice. 58. The works of his justice. 59. His kingdom is interminable. 59. His kingdom is interminable. 60. They shall follow in the desires of their hearts. 60. They shall follow in the desires of their hearts. ^C 61. And their heart shall decline into vanity. 61. And their heart shall decline into vanity. 62. They shall turn into intemperance. 62. They shall turn into intemperance. 63. And they shall depart from me entirely. 63. And they shall depart from me entirely. 64. For whom I love, I correct and chastise. 64. For whom I love, I correct and chastise. 65. I scourge them in infirmity and tribulation, awaiting every son for repentance. 65. I scourge them in infirmity and tribulation, awaiting every son for repentance. 66. But chastising them, I shall not deliver them over to death. 66. But chastising them, I shall not put them to death. 67. Neither will I cast them away when they turn back to my commandments. 67. Nor will I cast them away when they turn themselves into my commandments. 68. Nor shall they be utterly exterminated. 68. Nor shall they be utterly exterminated. 69. And what I promise, I will not withhold. 69. And what I promise, I will not withhold. 70. Once I established it in my son David, I will not lie. 70. Once I have decreed it in my son David, I will not lie. 71. The saints. 71. The saints. ^D 72. Their kingdom shall shine forth. 72. Their kingdom shall shine forth. 73. Similarly his kingdom is founded. 73. Similarly his kingdom is founded. 74. This is said of the Father, and of the Son, and of the Holy Spirit: of the Father indeed, because he said from heaven: This is my beloved Son*: of the Son however, 74. This is said of the Father, and of the Son, and of the Holy Spirit: of the Father indeed, because he said from heaven: This is my beloved Son*: but of the Son,

75. But you have rejected and despised, 76. You have put away your Christ, 77. You have overturned the covenant of your servant: 78. You have profaned his sanctuary on the earth. 79. You have destroyed all his hedges: 80. You have made his stronghold fear. 81. All those who pass by the way have plundered him: 82. He has become a reproach to his neighbors. 83. You have exalted the right hand of those who oppress him: 84. You have gladdened all his enemies. 85. You have turned back the help of his sword: 86. And you have not helped him in the war. 87. You have destroyed him from his cleansing: 88. You have cast down his throne to the ground. 89. You have shortened the days of his time: 90. You have covered him with shame. Diapsalma. 91. How long, O Lord, will you turn away forever? 92. Will your wrath burn like fire? 93. Remember what my substance is:

INTERPRETATION OF ATHANASIUS

75. You, O people of the Jews, have rejected and despised the Son of God, your king. 76. Awaiting another instead of him. 77. Of the Jewish people. 78. You have taken away your grace from their sanctuary. 79. You have taken away your help from them. 80. You turned their audacity into fear. 81. The nations took them captive. 82. They have become subject to the nations. 83. You have permitted them to be oppressed by men. ^D 84. You have allowed them to be shaken by them. 85. They have become weak. 86. You no longer took care of them. 87. You rejected their circumcision. 88. You have brought their glory and pride down to the dust. 89. They were deprived of eternal life. 90. Both in the present and in the future age. 91. The prophet prays for them: Why do you turn away from them completely? 92. At your presence. 93. That I am earth and ashes.

94. Did you then make all the sons of men in vain? 95. What man is he that shall live, and shall not see death? 96. Shall he deliver his soul from the hand of hell? 97. Where are your ancient mercies, O Lord, 98. Which you swore to David in your truth? 99. Remember, O Lord, the reproach of your servants, 100. Which I have endured in my bosom of many nations. 101. Wherewith your enemies have reproached, O Lord, 102. Wherewith they have reproached the change of your Christ. 103. Blessed be the Lord for evermore. So be it, so be it.

Prayer of Moses, the man of God. PSALM LXXXIX.

ATHANASIAN INTERPRETATION

2. Before the mountains were brought forth, and the earth and the world were formed. ^A 3. From eternity and even unto eternity, thou art. 4. Turn not man unto humiliation. 5. And thou saidst: Be converted, O ye sons of men. 6. For a thousand years in thy sight, O Lord, as a day (a) 7. Yesterday, which hath passed, and a watch in the night, 8. Their things to be brought to nothing shall be years. 9. In the morning let it pass away like grass: 10. In the morning let it flourish and pass away. 11. In the evening let it fall, harden, and wither. 12. For we have failed in thy wrath. ^B 13. And in thy fury we have been troubled. 14. Thou hast set our iniquities before thy sight. 15. Our eternity is in the illumination of thy countenance.

(a) Vers. 1. "As," etc., "night."

ATHANASIUS' INTERPRETATION

2, 3. For just as the eternal God exists before all things, as the Creator of all things, he neither had a beginning of days, nor shall he have an end of life. 4. Do not turn us, who are in sins, back into the earth, from which we were taken. ^C 5. And thou saidst: I do not desire the death of the sinner, as that he should turn back, and live. 6. The day of judgment. 7. As the day which has passed, so also does the day of judgment pass by; and just as in the night there is a watch, so also after the day of judgment, there shall be security, both [concerning] eternal life and eternal punishment. 8. Their punishments, in which there shall be no number. 9. Infancy shall pass away like grass. 10. And again immediately youth shall flourish, and it itself in like manner shall pass away. 11. But when it has aged, it shall be bent and shall die. ^D 12. Because for us who have sinned through disobedience, thou wast angered, and hast turned us away. 13. Because I was taken, and [by] thy being furious, we have been brought to nothing. 14. Our iniquities are written before thy sight. 15. May our life become illuminated through thy presence.

16. For all our days are passed away. ^A 17. And we fainted in thy wrath. 18. Our years shall be meditated upon like a spider. 19. The days of our years in them are seventy years: 20. And if in [men of] strength, eighty years: 21. And their greater [part is] labor and sorrow. 22. For meekness has come upon us, and we shall be instructed. 23. Who knows the power of thy wrath? 24. And [who can] number thy fury by the fear of thee? 25. So make thy right hand known to me: 26. And those instructed by the heart in wisdom. 27. Turn, O Lord, how long? 28. And be intreatable concerning thy servants. ^B 29. We were filled in the morning with thy mercy, O Lord: 30. And we rejoiced and were delighted, 31. In all our days. 32. We were delighted. 33. For the days in which thou hast humbled us: 34. For the years [in which] we have seen evils.

INTERPRETATION OF ATHANASIUS

16. For the world is now completed. ^C 17. For the former world [was of] nine hundred years, the life of men; but now they have been diminished to one hundred twenty years. 18. Our years have become miserable and weak. 19-21. For we have attained to seventy and eighty years; but if a man lives longer, [it is] labor and sorrow because of the sin that is in the world. 22. For the Son of God has come, and we are being instructed to despise this life. 23. Who knows of eternal punishment? 24. He who possesses thy fear is able to know thy judgment. 25. Make thy power known to me through thy fear. ^D 26. And make me to know those who are humble of heart and filled with thy grace. 27. Come to us, O Lord. 28. Concerning [the] former times of sin. 29. Upon thy rising, we were filled with thy grace. 30. In the Holy Spirit. 31. In every good work. 32. In the present world. 33, 34. In the time of sin.

Addenda et corrigenda ex cod. Vatic.

35. And look upon thy servants, and upon thy works: 36. And direct their sons. 37. And let the splendor of the Lord our God be upon us: 38. And direct the works of our hands upon us: 39. And direct the work of our hands. ^A Praise of a canticle by David, without title among the Hebrews. PSAL. XC.

1. He who dwelleth in the aid of the Most High, 2. In the protection of the God of heaven shall abide. 3. He shall say to the Lord: Thou art my protector, and my refuge: 4. my God: I will hope in him. 5. For he shall deliver me from the snare of the hunters, ^B

ATHANASIUS' INTERPRETATION

35. Believing in thee. 36. Their good works. 37. His grace. 38. And fulfill the good supplications of our hearts in us. 39. And direct the will of our supplication to every good work.

The set title contains: Praise of a canticle by David, without title among the Hebrews, that is, to him who is mighty by his hand, to the Son of God. But the phrase, "without title among the Hebrews," signifies, as I think, this: this psalm is not inscribed in the hearts of the Hebrews. For the psalm commands them to remain in God and in his aid. But the Hebrews did not wish to remain. Therefore, the psalm is rightly inscribed "without title among the Hebrews," as if to say they did not remain in the aid of the Most High; as, rebuking them, he says in another place: "They did not remain in my aid, and I neglected them," saith the Lord. [Jer. xxxi, 32; Hebr. viii, 9.]

1. Having all the concern of his hope in God. ^C 2. Fortified by his grace. 3. He says, praying to the Lord: Do not permit me, O Lord, to be mastered by anyone. 4. From every storm thou art a harbor to me, O my God: for I believe in thee. 5. From all avarice.

Addenda et corrigenda ex cod. Vatic. ^D

6. And from a turbulent word. 7. He shall overshadow thee with his shoulders, 8. And under his wings thou shalt hope. 9. With a shield his truth shall encompass thee. 10. Thou shalt not be afraid of the terror of the night. 11. From the arrow that flieth by day, 12. From the business that walketh in darkness, 13. From the occurrence and the demon of noonday. 14. A thousand shall fall at thy side, 15. And ten thousand at thy right hand: 16. But it shall not draw near thee. 17. But with thine eyes thou shalt behold, 18. And shalt see the retribution of sinners. 19. For thou, O Lord, art my hope: 20. Thou hast made the Most High thy refuge. 21. There shall no evil come unto thee, ^B 22. Neither shall the scourge draw near unto thy tabernacle. 23. For he shall give his angels charge concerning thee, 24. To keep thee in all thy ways. 25. In their hands they shall bear thee up.

ATHANASIAN INTERPRETATION

6. And from every diabolical doctrine. 7. He shall refresh thee in his gifts. 8. And by believing in his two Testaments thou shalt be saved. 9. His grace shall keep thee invulnerable. 10. From every threat of the devil. 11. From the devilish calculation. ^C 12. From every pleasure of the devil. 13. From every persistent sin, and the devil pouring into thee wicked desires. 14. Having been signed with the sign of the cross, 15. All adverse powers shall be crushed. 16. And none of them shall draw near thee. 17. Yet watch with the eyes of the mind. 18. And in the day of judgment thou shalt see the eternal punishment of the devil, and of his angels, and of those who obey them. 19-21. No evils shall come to thee, and say: Thou, O Lord, art my hope: but the Lord says to him: Place me as your helper, and no evil shall draw near. ^D 22. And the power of the devil shall not master thee. 23, 24. For he shall command his angels to deliver thee from every deceit. 25. And they shall lead thee into every good work.

Addenda et corrigenda ex cod. Vatic.

26. Lest you stumble against a stone with your foot. ^A 27. Upon the asp and the basilisk you shall tread. 28. And you shall trample the lion and the dragon. 29. For he has hoped in me, and I will deliver him. 30. I will protect him, for he has known my name. 31. He shall cry to me, and I will hear him. 32. I am with him in tribulation. 33. I will rescue him, and I will glorify him. 34. With length of days I will satisfy him. 35. And I will show him my Salvation. Psalm of an ode, for the day of the Sabbath.

PSALM XCI

1. It is good to confess to the Lord. 2. And to chant to thy name, O Most High. 3. To announce in the morning thy mercy. ^B 4. And thy truth by night. 5. On a ten-stringed psaltery, with an ode on the harp. 6. For thou hast gladdened me, O Lord, in thy work.

ATHANASIUS' INTERPRETATION

26. Lest, while you are performing a work according to God, you ponder what the desire of the devil is, and turn away from it. 27. You shall prevail over the venomous and tyrannical operation of the devil. 28. And you shall crush their power. 29. For he has made me his helper in his heart. 30. I will guard him, for he has believed in me. 31. I will perform his will. 32. I will be his helper in the day of defense. ^C 33. Delivering him from eternal punishment, I will transfer him into my kingdom. 34. I will lead him into eternal refreshments. 35. My recompense.

The title set before us contains: "Psalm of an ode, for the day of the Sabbath," which is interpreted as signifying "unto the consummation." For this is what "Sabbath" declares, which, when interpreted, is called "rest."

1. He recounts the hidden things of the heart to the Lord. ^D 2. To offer praise to thee in meditation. 3. To manifest openly how thou hast had mercy. 4. And according to all thy laws to offer the truth of thy commandments. 5. Having mortified the body in the mind through the ten commandments, to sing psalms to the Lord. 6. My heart with thy commandments.

Addenda et corrigenda from the Vatican codex

(1) While you are pondering a work, a thought of the devil works against you. (2) Thou shalt crush them. (3) N. 33, 34. Into, etc., I will lead him; add "him." (4) The "via cinnabare" etc., interpreted, "Psalm of the ode for the consummation" is said. (5) To recount the hidden things of the heart to God. (6) In mercy to thee, etc. (7) Thou hast had mercy. (8) According to, etc., "and" is missing. (9) To God.

7. And in the works of thy hands I will exult. 8. How magnified are thy works, O Lord. 9. Thy thoughts are become exceeding deep. 10. An unwise man will not know. 11. And a fool will not understand these things. 12. When the sinners have sprung up like hay, 13. And all they that work iniquity have appeared, 14. That they may perish for ever and ever. 15. But thou, O Most High, art for ever, O Lord. 16. For lo, thy enemies, O Lord, for lo ^A thy enemies shall perish. 17. And all they that work iniquity shall be scattered. 18. And my horn shall be exalted as the unicorn’s, 19. And my old age in abundant oil. 20. And my eye hath looked upon mine enemies: 21. And mine ear shall hear of the wicked that rise up against me. 22. The righteous shall flourish like the palm tree: 23. He shall be multiplied as the cedar in Libanus. 24. Planted in the house of the Lord, ^B

(a) Vers. 17. "For," etc., "shall perish." V. 18. "And shall be scattered," etc. V. 19. "And shall be exalted as the unicorn's," etc.

ATHANASII INTERPRETATIO.

7. In the commandments of thy Spirit. 8. Thy judgments are glorified. 9. Thy wills are unsearchable. 10. The natural man receiveth not the things of the Spirit of God. 11. For they who are in wealth and dignities are troubled by the cares of the world. ^C 12. They are seen as glorified in the world. 13. In the future judgment. 14. Into eternal fire. 15. Thou art glorified unceasingly. 16. The demons. 17. They who obey them shall be in perdition. 18. In the heavens shall be my subsistence. 19. And my last things in much refreshment. 20. And my eye saw how the impious men are delivered into eternal punishment. 21. And I shall hear the sentence uttered by the Lord against the opposing powers. 22. He who is pure in heart shall be found in the kingdom of heaven. ^D 23. He shall remain into the incorruptible ages. 24. In the Jerusalem which is above.

Addenda et corrigenda ex cod. Vatic. (1) "Unsearchable are thy commandments." (2) N. 10. "The natural man," etc. N. 12. "In wealth," etc. "They are not allowed," etc. N. 13. "They were seen," etc. N. 14. "Into," etc. N. 15. "Glorified," etc. N. 16. "The demons." N. 17. "Into eternal fire." N. 18. "They who follow them," etc. N. 19. "In the heavens shall be my hymn." (3) "May he remain incorruptible." (4) N. 24. "In," etc. "always." N. 25. "They shall shine," etc. N. 26. "Is absent." "Into unending ages may they remain prospering." N. 27. "In good things," N. 28. "Because the Lord is true, and there is no lie," etc. N. 29. "And," etc.

(a) This commentary is missing in the codex, but numbers 8 and 9 are under a single comment. n. 9.

25. "In the courts of our God they shall flourish." ^A 26. "They shall still be multiplied in a fruitful old age." 27. "And they shall be patient, that they may announce." 28. "For the Lord our God is righteous." 29. "And there is no unrighteousness in him."

Laus cantici David, in die ante Sabbatum, quando fundata est terra. PSALM XCII.

1. "The Lord has reigned, he has clothed himself with beauty." 2. "The Lord has clothed himself with power, and has girded himself." 3. "For he has established the world, which shall not be shaken." 4. "Your throne is prepared from of old." 5. "From eternity you are." 6. "The rivers have lifted up, O Lord." 7. "The rivers have lifted up their voices." 8. "The rivers shall lift up their waves."

(a) Vers. 28. To announce: that, etc. (b) Without a title among the Hebrews.

ATHANASII INTERPRETATIO

25. "They shall always shine forth in eternal refreshings." 26. "They shall remain for infinite ages." 27. "They shall be well-doers in good things, so as to sing to God." 28, 29. "The Lord our God is truthful, and there is no lie in God."

The prefix title contains: "Laus cantici David [in die ante Sabbatum, quando fundata est terra] sine titulo apud Hebræos." This signifies: praise with a mighty hand, that is, a Psalm to the Son of God, and [the phrase: "in die ante Sabbatum, quando fundata est terra,"] because through faith he reigns over all nations. But since the Hebrews did not accept the kingdom of God, therefore it is inscribed as "without title among the Hebrews," as if it were saying that he of whom the Psalm speaks is not inscribed in their hearts.

1. "He reigned over the heavens, and acquired the faithful people by his own blood." 2. "He went forth to battle against the devil." 3. "He established the Church in his faith, And the gates of hell shall not prevail against her 13." 4. "Your kingdom has existed from eternity." 5. "He who is seen upon the earth." 6. "The evangelists [preached] their preaching." 7. "They exalted with a loud voice with boldness their preaching." 8. "The evangelists shall separate their own doctrines."

13 Matth. xvi, 18.

Addenda et corrigenda ex cod. Vatic.

(1) The through cinnabar, etc. (2) This therefore says: "Laus cantici David" to the mighty hand, that is, the Psalm of the Son of God; for concerning his coming it says the Psalm, and that he reigned, etc. (3) It is not written in the, etc. (4) The Lord has reigned, etc.

9. From the voices of many waters. 10. The lofty risings of the sea are wonderful. 11. The Lord is wonderful in the heights. 12. Thy testimonies have been made very credible. 13. Holiness becomes thy house, O Lord, unto length of days.

Psalm of David, for the fourth day of the Sabbath. ^A PSALM XCIII. 1. The Lord is a God of vengeance, the God of vengeance spoke freely. 2. Be exalted, Thou that judgest the earth. 3. Render a retribution to the proud. 4. How long shall sinners, O Lord? 5. How long shall sinners boast? 6. They utter and will speak iniquity. 7. All who work iniquity shall speak. 8. They have humbled thy people, O Lord. 9. And they have vexed thy inheritance. 10. They have killed the widow and the orphan.

INTERPRETATION OF ATHANASIUS

The proposed inscription contains: Psalm of David for the fourth day of the Sabbath; as we have often said, a Psalm [of David, that is] to the one capable by his hand, that is, to the Son of God. Then, "fourth day of the Sabbath," which signifies that the Psalm treats of fasts and continence; for such is the custom of receiving the number four. But the word "Sabbath" indicates that the Psalm is spoken also of the future judgment. For Sabbath is interpreted as rest. ^B The proposed title contains: Psalm of David for the fourth day of the Sabbath: as we have often said: Psalm of David, that is, with a strong hand, indeed given to the Son of God. Then, fourth day of the Sabbath, which signifies that the psalm treats of fasts and of continence; for the custom is to accept the number four in this way. But that term, Sabbath, indicates that the psalm is spoken also of the future judgment. For Sabbath is interpreted as rest.

1. The only-begotten Son of God, when He was seen on the earth and conversed with men, said to the Jewish high priests: I have spoken openly in the temple. 2. Be thou glorified, O Son of God. 3. In the day of judgment. 4. They shall delight in the world? 5. In their boasting and their rapines. 6. Against thee, O Lord. 7. They shall boast in their boastings. 8. They have killed those who believe in thee. 9. They have shut up thy saints in prisons. 10. The poor of thy people. ^{C D}

^A 11. And the sojourner they have murdered. 12. And they said: The Lord shall not see. 13. Neither will the God of Jacob understand. 14. Understand, ye fools in the people. 15. And ye foolish ones, sometime be wise. 16. He that planted the ear, shall he not hear? 17. Or he that formed the eye, shall he not consider? 18. He that correcteth the nations, shall he not rebuke? 19. He that teacheth man knowledge? 20. The Lord knoweth the thoughts of men, that they are vain. 21. Blessed is the man, whom thou shalt chasten, O Lord. 22. And shalt teach him of thy law. 23. To mitigate for him from the evil days. 24. Until a pit be digged for the sinner. ^B 25. For the Lord will not cast off his people. 26. Neither will he forsake his inheritance. 27. Until justice be turned into judgment. 28. And all who are with it, who are right in heart. 29. Who shall rise up for me against the evildoers [the evildoers]?

ATHANASIUS' INTERPRETATION

11. And they oppressed the poor with their power. 12. He takes no thought for men. 13. Neither does he know the things that have been done. 14. Understand, ye who say there is no God. 15. And ye foolish ones, repent. 16. He who with a touch alone healed the servant of the high priest, when Peter cut off his ear, does he himself, who healed the ear, not hear? 17. He who formed the eyes of the man blind from birth with his own spittle? 18, 19. He who dwells in the hearts of those believing in him, and teaches them his will, shall he not be able to rebuke you on the day of judgment? 20. Because the wisdoms of men are useless. 21. By which grace you shall instruct [someone] to know your commandments, 22. You shall teach him to perform them. 23. To give peace in his heart. ^D 24. Until the eternal fire receives the devil. 25. Because the Lord will not cast off his people. 26. And his holy ones he will not despise. 27. Until the Son of God comes to judge the world. 28. And all his holy ones [are] near him. 29. Who else shall come to fight against the opposing powers?

30. Or who shall stand with me against those who work iniquity? ^A 31. Unless the Lord had helped me. 32. My soul had almost dwelt in hell. 33. While I said: My foot is moved. 34. Your mercy, O Lord, helped me. 35. According to the multitude of my sorrows in my heart, your consolations have made my soul joyful. 36. Shall the seat of iniquity stick to you? 37. Who fashion labor in commandment? 38. They will hunt against the soul of the just. 39. And they will condemn innocent blood. 40. And the Lord has become a refuge for me. 41. And my God is the helper of my hope. 42. And the Lord shall reward them [according to their] iniquity. 43. And according to their malice. ^B 44. The Lord our God shall destroy them.

(a) Verses 43 and 44 are one verse.

INTERPRETATION OF ATHANASIUS

30. Or who shall bring me help against the unclean spirits? 31. Unless the God, the Son of God, had helped me. 32. I had almost remained in the death of sin. 33. If I saw myself being tempted, and I cried out to you. ^C 34. Unless the Son of God had helped me. 35. According to the multitude of the opposing powers rising up in my heart, your grace has superabounded, and casting out their thoughts, it has converted my soul into gladness and joy. 36. Shall the dominion of the devil dwell in my heart? 37. Wishing to order one's life according to the commands of God. 38. For the demons, if it were possible, will hunt even just souls. 39. And they will slander the souls of the holy, as if subject to sin. 40. For taking refuge in Him, I was delivered from my enemies. ^D 41. He redeemed me from them. 42. In the day of judgment. 43, 44. And according to their malice, He shall deliver them into eternal punishment.

Addenda et corrigenda ex cod. Vatic.

LAUS CANTICI DAVID, SINE TITULO APUD HEBRAEOS. PSALMUS XCIV.

1. Come, let us exult in the Lord. 2. Let us jubilate to God our Saviour. 3. Let us anticipate His face in confession. 4. And in psalms let us jubilate to Him. 5. For God is a great Lord. 6. And a great King over all the earth ^A [over all peoples]. 7. For in His hand [For He will not reject His people, for in His hand, etc.] are the ends of the earth. 8. And the heights of the mountains are His. 9. For His is the sea, and He made it. ^B

ATHANASII INTERPRETATIO.

The title set forth contains: *Laus cantici David, sine titulo apud Hebræos*, as we have often said; the praise of the canticle for the mighty hand, that is, for the Son of God. Then, *sine titulo apud Hebræos*: for, as we have often said, they have not the teaching of the psalm in their hearts. For since the psalm called them to the Lord, and again said: *To-day if you shall hear His voice, harden not your hearts*. But because the Lord spoke to them in His coming, and they did not obey Him, therefore it is inscribed *sine titulo apud Hebræos*. For they did not heed the proclamation of the psalm, as those who did not have it within themselves. Therefore the psalm is *sine titulo apud Hebræos*, as if it were unreceived; for they did not obey it. ^C

1. Come, let us be filled with all joy in the Lord. 2. Let us beseech with tears our God Jesus; for *Saviour* is interpreted as *Jesus*. 3. And before His advent let us beseech Him. 4. And psalming, let us supplicate Him. 5. Jesus Christ; just as the Apostle calls Him the great God, saying: *Of the great God and our Saviour Jesus Christ, who gave Himself for us*. 6. And over all nations He shall reign through His faith. 7. The faithful people. 8. The sermons of the prophets. 9. For His is all the multitude of men; and He it is who both created them at the first, ^D and again renewed them in baptism.

10. And His hands formed the dry land. ^A 11. Come, let us worship and fall down before Him: 12. And let us weep before the Lord, who made us. 13. For He is our God: 14. And we are the people of His pasture: 15. And the sheep of His hands. 16. Today, if you will hear His voice: 17. Do not harden your hearts, as in the provocation. 18. According to the day of temptation in the wilderness: 19. Where your fathers tempted Me: 20. They tempted Me and saw My works. 21. Forty years I was offended with that generation. ^B 22. And I said: They always err in heart. 23. And they have not known My ways: 24. Where I swore in My wrath: If they shall enter into My rest.

ATHANASIAN INTERPRETATION

10. And the Holy Spirit created the heart of all men in the laver of incorruptibility. 11. First let us bend the knee to Him, as debtors, and then let us ask for the remission of those things for which we are debtors to them. ^C 12. We will confess before the Lord, who regenerated us. 13. He who looks upon all. 14. And we are the people of His fold. 15. And the sheep of His right hand. 16. Since He has been seen on earth, hear His voice, and the voice of those who preach Him. 17. Do not be hard-hearted. 18. As our ancestors, who provoked Him in the wilderness. 19. You shall not tempt Him in such a way at His coming, even as your fathers tempted Me. 20. They have experienced all things which He brought upon them. ^D 21. Forty years I remained with that generation, indignant at their works, and patiently enduring. 22. And I said: There is no faith in them. 23. But they did not wish to know My commandments. 24. As I determined for them: If they shall enter into My eternal refreshments.

DE TITULIS PSALMORUM.

ATHANASII INTERPRETATIO. The prefixing title contains: A Canticle of David, when the house was built after the captivity; without a title among the Hebrews. We have spoken clearly that the "Canticle of David" is the same as "[meaning] with a strong hand," that is, the only-begotten Son of God. Then, when the house was built, clearly when the faithful were built by the Lord, as the Apostle says: [But Christ as a son over His own house; whose house we are]. Then, after the captivity—after the captivity, I say, of the enemy, by which he took captive the race of men—then was the house built, that is, the faithful, as we previously said; then finally [it is] without a title among the Hebrews. For those things contained therein they did not wish to understand, just as if they did not possess the psalm written down. Therefore, it is fittingly inscribed as without a title among the Hebrews.

1. Praise His Passion. 2. All the gentiles. 3. Singing His hymns, speak of His benefits. 4. Narrate, that by His death we are saved. 5. Preach in the gentiles His Passion. 6. His resurrection. 7. For He is worthy to be praised because of His power. ^C 8. Above the opposing powers. 9. Impure spirits, reserved unto eternal judgment of fire. 10. Into which they in no way can ascend. 11. Those who believe in Him. 12. His grace ^D upon His people.

13. Bring to the Lord, O ye kindreds of the nations, ^A 14. Bring to the Lord glory and honor. 15. Bring to the Lord glory unto His name. 16. Bring sacrifices, and go into His courts.

17. Adore the Lord in His holy court. 18. Let all the earth be moved at His presence. 19. Say among the nations, that the Lord hath reigned. 20. For He hath corrected the world, which shall not be moved.

21. He will judge the people with equity. 22. Let the heavens rejoice, and let the earth exult. 23. Let the sea be moved, and the fullness thereof. 24. The fields shall rejoice, and all things that are therein. 25. Then shall all the trees of the woods exult. 26. At the face of the Lord, for He cometh: ^B 27. For He cometh to judge the earth. 28. He will judge the world in equity: 29. And the people in His truth.

A Psalm of David: when His land was restored: without a title among the Hebrews. PSAL. XCVI. 1. The Lord hath reigned, let the earth exult:

INTERPRETATION OF ATHANASIUS

13, 14. The faithful people. 15. Those who believe in His name. 16. You who perform mercy, partake in His mysteries. For with such sacrifices God is well pleased. 17. In a clean heart. ^C 18. Let all nations be translated from error unto the truth by His advent. 19. Preach among the nations, that He hath crushed the opposing powers. 20. He hath renewed the hearts of all in faith. 21. He will teach the nations to do truth. 22. The heavenly virtues, and the multitude of those who believe. 23. Let the world be troubled, and in it principalities and powers. 24. The souls of the meek and humble. 25. The nations that formerly were fruitless, now having believed. 26. That He may be seen on the earth. ^D 27. And again in His glorious advent. 28. The whole world. 29. Without respect of persons.

The aforementioned inscription contains: To David, when He was restored into His land [when His land was restored]; without a title among the Hebrews, as we have often said, and I say again, to the sufficient: the nations, that He hath reigned over them. By faith He reigned, because He reigned over them.

2. Let the multitudes of the isles be glad. ^A 3. Clouds and darkness are round about him: 4. Justice and judgment are the setting of his throne. 5. Fire shall go before him; 6. And it shall burn up his enemies round about. 7. His lightnings shone upon the world: 8. The earth saw, and was shaken. 9. The mountains melted like wax at the presence of the Lord. 10. At the presence of the Lord of all the earth. 11. The heavens have declared his righteousness: 12. And all the peoples have seen his glory. 13. Let all that worship graven images be ashamed, 14. They that glory in their idols. 15. Worship him, all you his angels. ^B 16. Sion heard, and was glad, (a) The 'H' is wanting.

ATHANASIUS' INTERPRETATION

Addenda and corrigenda from the Vatican codex. (1) When his land, etc. (2) Being carried about, etc., into the bringing of all, etc. (3) In the. (4) Of the peoples. (5) Of themselves. (6) And he shall subdue the unbelievers, etc. (7) Looked up. (8) The passion. (9) That, etc., having. (10) The above, etc.

17. And the daughters of Judah rejoiced, ^A 18. Because of thy judgments, O Lord. 19. For thou art Lord most high over all the earth: 20. Thou art greatly exalted above all gods. 21. Ye that love the Lord, hate evil; 22. The Lord preserveth the souls of his saints: 23. He shall deliver them out of the hand of the sinner. 24. Light is sprung up for the righteous: 25. And gladness for the upright in heart. 26. Rejoice in the Lord, ye righteous: 27. And give thanks at the remembrance of his holiness. Psalm of David. PSAL. XCVII. 1. Sing unto the Lord a new song; 2. For the Lord hath done marvellous things. 3. His right hand hath wrought salvation for him, 4. And his holy arm. ^B 5. The Lord hath made known his salvation: 6. In the sight of the nations he hath revealed his righteousness.

ATHANASII INTERPRETATIO.

17. The souls of the saints, and those that are laid up in the supernal Jerusalem. 18. Because of those things which thou didst deliberate and perform for us. 19. For thou, O Lord, art glorified in the whole world. 20. Thou art truly demonstrated to be the one God, and not those who are called gods. ^C 21. Ye that love the Lord, flee every sin. 22. Of those who worship him. 23. From the power of the devil. 24. His grace in the hearts of the faithful. 25. And to the pure in heart, his Holy Spirit. 26, 27. Exult, and glorify him, keeping a memory of his holiness, by which you were sanctified, and he sanctifies you. The proposed inscription contains: A Psalm to David, that is, to the sufficient in hand, to our Lord Jesus Christ. ^D The title proposed contains: A Psalm of David, that is, to the mighty hand, to our Lord Jesus Christ. 1. Pure. 2. On earth. 3. His Son acquired all for himself, and for his Father. 4. The only-begotten God the Word. 5. The Father manifested his Son. 6. Through the preaching, the Father revealed our Lord Jesus Christ.

Addenda et corrigenda ex cod. Vatic.

7. He remembered his mercy for Jacob: 8. And his truth for the house of Israel. 9. All the ends of the earth have seen the salvation of our God. ^A 10. Make a joyful noise to God, all the earth: 11. Sing, and rejoice, and chant. 12. Chant to the Lord on the harp, in the harp, and with the voice of a psalm: 13. With ductile trumpets, and the voice of a horn trumpet. 14. Make a joyful noise before the King, the Lord. 15. Let the sea be moved, and its fullness, 16. The world, and all who dwell in it. 17. The rivers shall clap their hands together: 18. The mountains shall rejoice, ^B 19. From the presence of the Lord: for he comes, for he comes to judge the earth. 20. He shall judge the world in righteousness: 21. And the peoples in equity.

Psalm of David. PSAL. XCVIII. 1. The Lord has reigned, let the peoples be angry:

INTERPRETATION OF ATHANASIUS

7. He remembered to have mercy on the people of the Jews, 8. And on the race of the prophets who behold God with their mind: for this is interpreted: Israel. 9. All the gentiles were enlightened by the passion of our God. ^C 10. Glorify him, all you gentiles. 11. To the Father, and to the Son, and to the Holy Spirit, mortifying your members through self-control. 12. In the mortification of your body and the grace of the Holy Spirit. 13. In the preachings of the prophets and the teaching of the Lord which is contained in the Gospel. 14. Preach in every place. 15. Let the entire world come into good understanding. 16. The synagogue, and its tribes. 17. The gentiles will rejoice in their hearts. 18. The prophets [rejoice] because of his advent. 19. Because he came to take hold of man. 20. He shall prepare the synagogue for the works of righteousness. ^D 21. And he shall prepare the gentiles in truth. The proposed inscription contains: Psalm of David, without title among the Hebrews, a psalm dedicated to the mighty Son of God. 1. The Son of God has reigned through faith over the world; let the disobedient Jews be torn asunder by their madness.

Addenda et corrigenda ex cod. Vatic. (1) The passion. (2) To the Father, etc., up to Spirit. N. 12. Chant to him, having mortified, etc. N. 13. In the mortification, etc., of the Holy Spirit. N. 14. In the preachings, etc. N. 15. Preach, etc., (3) of men. (4) To prepare, as also in the following note. (5) Which contains.

^A 2. Let the earth be moved, for He sits above the cherubim. 3. The Lord is great in Sion, 4. And He is high above all peoples. 5. Let them confess [all] to Thy great name: 6. For it is terrible and holy. 7. And the honor of the king loves judgment. 8. Thou hast prepared uprightnesses. 9. Judgment and justice in Jacob Thou hast wrought. 10. Exalt the Lord our God: 11. And worship the footstool of His feet: 12. For He is holy. 13. Moses and Aaron among His priests, 14. And Samuel among them that call upon His name ^B, 15. They called upon the Lord, and He heard them. 16. In a pillar of a cloud He spoke to them. 17. For they kept His testimonies,

ATHANASIAN INTERPRETATION

With an able hand for the Son of God. Next, "without title among the Hebrews": for the one who is contained in the psalm is not acceptable among the Hebrews, that is, the Son of God.

2. Let the nations come into acknowledgment of the One who sits above the cherubim. 3. For Sion is interpreted as "thirsting." 4. Glorified among the nations. 5. Their sins. 6. For it is honorable and immortal. 7. And the glory of the Son of God loves the truth. 8. Thy commandments before the foundation of the world. 9. Thou gavest the law and the prophets in the people of the Jews. 10. Glorify. 11, 12. By His cross. 13. The faithful as Moses in the preaching, and all the Church. For Aaron is interpreted as "mountain of power," ^C which is the Church of the faithful. 14. The people having the name of God, that is, Christian. For Samuel is interpreted as "His name is God." 15. The faithful. 16. He preached to them among the apostles who were from the prophets. 17. For they believed in His teachings.

Addenda and corrigenda from the Vatican codex

(1) That is, unacceptable among the Hebrews in the psalm, king, etc. (2) Into knowledge. (3) Of me. (4) And the, etc. (5) Glorify Him. (6) Names. (7) The faithful existed. (8) "Tois" is missing. (9) They believed, etc., sufferings. ^D

18. And His commandments, which He gave to them. 19. O Lord our God, You heard them. 20. You, O God, were propitious to them. 21. And avenging all their practices. 22. Exalt the Lord our God. 23. And bow down before His holy mountain. 24. For holy is the Lord our God.

Psalm of David in confession. [PSAL. XCIX.] 1. Shout with joy to God, all the earth. 2. Serve the Lord in gladness. 3. Come before Him in exultation. 4. Know that the Lord Himself is our God. 5. He made us, and we did not. 6. But we are His people, and the sheep of His pasture. ^B 7. Come into His gates in confession. 8. Into His courts in hymns. 9. Confess to Him, praise His name. 10. Because the Lord is good. 11. Unto eternity [and unto generation and generation] His mercy.

ATHANASIUS' INTERPRETATION

18. Traditions of the mystery of death. ^C 19. You were fulfilling their petitions. 20. Through Your precious body and blood. 21. By fighting and consuming their enemies. 22. Glorify Him. 23. In Jerusalem above. 24. According to nature, He alone is.

The preceding title contains: [A Psalm of all for faith, and confession.]

1. Pray to God with tears. 2. Go to Him with eagerness. 3. Approach Him with joy. 4. Believe in the Crucified, for He is our God. ^D 5. He Himself made us, and we are not from ourselves, as some say. 6. But we are His people, and the sheep of His flock. 7. With your mind. 8. Bring your prayers into the heavens. 9. Confessing your sins, and giving thanks to Him. 10, 11. For the Lord is good, and His name is unending.

Additions and corrections from the Vatican codex

12. And unto generation, and [generationes] His truth. ^A Psalm of David. PSAL. 101. 1. Mercy and judgment I will sing to thee, O Lord: 2. I will sing and understand in a spotless way, when wilt thou come to me? 3. I walked in the innocence of my heart in the midst of my house. 4. I did not set [I proposed] before my eyes an unlawful thing: 5. I hated those who commit transgressions. 6. A perverse heart did not cleave to me: 7. I did not know the malignant one who turned aside from me. 8. Him who calumniated his neighbor in secret, him I pursued. 9. With a proud eye, and an insatiable heart, with him I did not eat. 10. My eyes are upon the faithful of the earth, 11. That they may sit with me. 12. He who walks in a spotless way, this one was ministering to me.

INTERPRETATION OF ATHANASIUS

12. And His faith is eternal. The preceding title contains: Psalm of David, that is to say, to him who pleases God in all things. For the name of David is interpreted as "this I have made [have loved]," as if to say, one of those who please God in all things. 1. I will meditate on thy kindness and thy faith, O Lord. 2. I will understand what I shall sing in a pure heart, ^B when thy grace shall dwell in me, O Lord. 3. I remained in the exultation of my heart in the midst of my members. 4. I did not receive in the mind of my heart an evil thing. 5. Diabolical cogitations. 6. The doctrine of the devil. 7. As the malignant one stood a little away from me, I was not going to [be silent], but I was looking [at those things that were being brought to light]. 8. The cogitation suggesting to me anything evil against any man I cast out of my heart. 9. Sensations of pride and avarice I did not nurture ^D in my heart. 10, 11. My mind is in thy commandments, that they themselves may remain in my heart. 12. Thy holy Spirit was ministering this grace to me.

Addenda et corrigenda ex cod. Vatic. (1) That which is through cinnabar [i.e., in red ink]. (2) The name of David, this I loved, as if he who pleases G. in all things. (3) I will sing, and understand what I sing, etc., shall dwell, etc. (4) Word. (5) I was not going, but I was looking, etc. (6) Cogitation, etc., I turned, etc. (7) The same to me.

^A 13. [He who] dwelt in the midst of my house did not act with pride. 14. He who spoke unjust things did not direct them before my eyes. 15. In the morning I killed all the sinners of the land. 16. That I might destroy from the city of the Lord all those who work iniquity. Prayer for the poor, when he is anxious, and pours out his supplication before the Lord. PSALM CI. 1. O Lord, hear my prayer. 2. And let my cry come to you. 3. Do not turn your face from me. 4. In whatever day I am afflicted, incline your ear to me. 5. In whatever day I call upon you, quickly hear me. 6. For my days vanished like smoke. 7. And my bones withered like a dry stick.

ATHANASIAN INTERPRETATION

The prefatory title contains: *Prayer for the poor*, that is, for the sinner. Then: *when he is anxious*, as if to say, when he has come to despair of himself; *and pours out his supplication before the Lord*, that is to say, repenting, for which he will cast himself upon the ground, and with strong tears and unspeakable groans confesses to the Lord, not by his outward bearing, but by deeds and words. 1. O Lord, let my prayer enter your ears. 2. The groaning of my heart. 3. For my sins. 4. Alone, when I am afflicted, I call to you. 5. Quickly fulfill my request. 6. For I have attained old age in sin. 7. And my strength is consumed, and it is blackened like a dry stick by sin. ^C

Addenda and corrigenda from the Vatican codex

8. I have been struck like grass, ^A 9. And my heart is withered. 10. Because I have forgotten to eat my bread. 11. By the voice of my groaning, my bone has cleaved to my flesh. 12. I am become like a pelican of the wilderness: 13. I am become like a night raven in a house. 14. I have watched, and am become as a sparrow alone upon the housetop. 15. All the day my enemies reproached me: 16. And they that praised me did swear against me. 17. For I have eaten ashes like bread, 18. And mingled my drink with weeping. 19. From the face of thy wrath and thy indignation: 20. For thou hast lifted me up and cast me down. ^B 21. My days have declined like a shadow: 22. And I am withered like grass. 23. But thou, O Lord, endurest for ever.

ATHANASIAN INTERPRETATION.

8. I fell, struck by sin. 9. Because the grace of thy Spirit was not in me. 10. For I neglected to meditate on thy law. 11. Because of groaning I was consumed, and became wholly bone. 12. As a pelican, found in a dry place, is utterly consumed, so I too am consumed in ^C sin, since thy grace was not in me. 13. The night raven dwells in darkness and cries at night: so, he says, do I also, being in the darkness of sin, cry out lamenting. 14. The solitary sparrow has many enemies—the snake, the foul reptiles, and many of the birds—and so it takes its sleep in the twinkling of an eye, because it looks around to see if some enemy comes upon it; so, he says, I too was anxious lest some of the opposing powers should fall upon me. 15. The demons jeered at me incessantly. 16. And those who previously rejoiced at my profligacy, after this mocked me saying: ^D "May I not become as he is." 17. In my repentance. 18. And I mingled my tears with my drink, as I drank. 19. For I knew that thou didst turn away from me. 20. For that thou didst cast me down from before thee. 21, 22. Because I did not have the richness of the water of thy grace. 23. Immortal.

Addenda and corrigenda from the Vatican codex.

24. And thy memorial to generation and generation. 25. Thou arising shalt pity Sion. 26. For the time to pity her, for the time has come. 27. For thy servants have taken pleasure in her stones. 28. And they shall pity her earth. 29. And the nations shall fear the name of the Lord [thy name, O Lord]. 30. And all the kings of the earth [shall fear] thy glory. 31. For the Lord shall build up Sion. 32. And he shall be seen in his glory. 33. He hath looked upon the prayer of the humble [the nations]. 34. And hath not despised their petition. 35. Let this be written for another generation. 36. And the people that is being created shall praise the Lord. 37. For he hath looked down from his holy height. 38. The Lord hath looked from heaven onto the earth. 39. To hear the groaning of those who are bound. 40. To loose the sons of those who have been put to death.

INTERPRETATION OF ATHANASIUS

24. Without end. 25. Sion "inextinguishable" [incombustible] is interpreted; it signifies the inhabited world, therefore. 26. Of his coming. 27. For thy saints desire, that is, the choir of the prophets and apostles, for the nations to believe in thee. 28. And they pitied the multitude of those who had already been corrupted by sin. 29. Obeying his proclamation. 30. They who reign against sin through thy grace shall fear thy cross. 31. "Inextinguishable," that is, the thirsting one; that is, the Church from the nations; for both are translated as Sion, both "inextinguishable" [incombustible] and "thirsting." 32. Upon the earth at his coming. 33. Of the saints. 34. And he did not despise their supplication, which they were making for us day and night. 35. May this love for mankind of God be made known through writing to the sons of men. 36. He who is being renewed in baptism. 37. For he came down from heaven. 38. The Lord came down from heaven to the earth. 39. To perform vengeance for those oppressed by sin. 40. To ransom the sons of sin and of death.

Addenda and corrigenda from the Vatican codex.

(1) Impassable. (2) For the time of my coming has come. (3) They desire, etc., in thee, etc. (4) He pitied. (5) The proclamation. (6) Impassable, etc., Sion, and impassable, etc. (7) What they were doing. (8) May it be made known to thee, i.e., to all, etc. (9) Being renewed. (10) The vengeance.

^A 41. That they may declare the name of the Lord in Sion. 42. And His praise in Jerusalem. 43. When the peoples are gathered together, and the kings to serve the Lord. 44. He answered him in the way of his strength: 45. Declare unto me the shortness of my days. 46. Call me not away in the midst of my days: 47. Thy years are unto generation of generation. 48. In the beginning Thou, O Lord, hast founded the earth. 49. And the works of Thy hands are the heavens. 50. They shall perish, but Thou remainest: 51. And all shall wax old as a garment. 52. And as a vesture Thou shalt change them, and they shall be changed. 53. But Thou art the selfsame, and Thy years shall not fail. ^B 54. The children of Thy servants shall dwell: 55. And their seed shall be directed forever.

(α) Vers. 43, And the kings, etc. Vers 44, He answered, etc.

INTERPRETATION OF ATHANASIUS

41. That the remission of sins might be preached in the world in the name of our Lord Jesus Christ. 42. In Jerusalem. 43. When the nations come through the preaching. 44. The nations obeyed the Lord by believing in His passion. 45. Grant me, I pray, to be convinced, and to be certain, that the days of this age are few. 46. Do not transfer me from this world before I have fulfilled Thy precepts. ^C 47. Eternal. 48. Thou wast born on the earth. 49. Who art taken up into them. 50. But we look for new heavens and a new earth according to Thy promise. 51. They shall be corrupted. 52. The heavens shall be folded up like a book. 53. But Thou, having become man, art the very same as Thou wast, and as Thou hast no beginning of days, so neither [hast Thou] an end of life. 54. They who are by faith the children of the prophets and of the apostles shall dwell in the Jerusalem above. 55. And the works of their righteousness shall remain for the everlasting age. ^D

Addenda and corrigenda from the Vatican codex. (1) N. 44. And the kings to serve through faith to the Lord. N. 45. They obeyed, etc., in the faith. (2) N. 47, 48. He who was born on the earth. (3) The heaven shall be folded as a book. (4) Having become.

Psalms of David. PSAL. CII. 1. Bless the Lord, O my soul: 2. And all that is within me bless his holy name. 3. Bless the Lord, O my soul: 4. And forget not all his retributions. 5. Who propitiates all your iniquities [all your lawless deeds]. 6. Who heals all your infirmities. 7. Who redeems your life from corruption. 8. Who crowns you in mercy and compassions. 9. Who fills with good things your desire. 10. Your youth shall be renewed as the eagle's. 11. The Lord works mercies. 12. And judgment for all who are wronged. 13. He made known his ways unto Moses. 14. To the sons of Israel his wills. 15. Compassionate and merciful is the Lord. 16. Long-suffering and rich in mercy. 17. He shall not be angry unto the end: 18. Nor shall he be wrathful forever.

ATHANASIUS' INTERPRETATION

Addenda and corrigenda from the Vatican codex

19. He has not dealt with us according to our iniquities [sins]. 20. Nor has He rendered to us according to our sins [iniquities]. 21. For as the height of heaven from the earth, 22. The Lord has strengthened His mercy upon those who fear Him. 23. As far as the east is from the west, 24. So far has He removed our iniquities from us. 25. As a father has compassion on his children, 26. The Lord has had compassion on those who fear Him. 27. For He has known our frame: 28. He has remembered that we are dust. 29. Man, his days are as grass: 30. As a flower of the field, so shall he flourish. 31. For a spirit has passed through him, and he shall not subsist: 32. And he shall know his place no more. 33. But the mercy of the Lord is from eternity, and even to eternity upon those who fear Him. 34. And His justice is upon children's children, 35. To those who keep His covenant, 36. And are mindful of His commandments, to do them. 37. The Lord has prepared His throne in heaven: 38. And His kingdom rules over all. 39. Bless the Lord, all you His angels, 40. Mighty in strength, performing His word, ^A

INTERPRETATION OF ATHANASIUS

19. He has not forgotten us, just as we have forgotten Him in our sins. 20. Nor has He treated us as we deserve, that He Himself should abhor us. 21, 22. He has bestowed upon those who fear Him an immeasurable and inscrutable mercy. 23, 24. For He has made us sons of light, and has destroyed our sins in baptism. 25, 26. Because of His compassions, He has suffered for our sake. ^C 27, 28. For we are earth and dust. 29. It has sprouted, it has bloomed, it has withered. 30. It flourishes and is glorified in its life. 31. For the angel coming upon him takes his soul, and it ceases to be. 32. And it shall no longer return. 33. Grace and His kindness. 34. And His retribution. 35, 36. To those who are well-pleasing to Him. 37. He had, and He has. 38. Celestial, and terrestrial, and infernal. ^D 39, 40. Those who obey Him in all things.

Addenda et corrigenda ex cod. Vatic.

41. To hear the voice of His words. ^A 42. Bless the Lord, all His powers. 43. His ministers, who do His will.

44. Bless the Lord, all His works. 45. In every place of His dominion. 46. Bless, O my soul, the Lord.

Psalm of David, for the creation of the world. PSALM CIII. 1. Bless, O my soul, the Lord. 2. O Lord my God, You are magnified very greatly. 3. You who wrap Yourself in light as with a garment. 4. Spreading out the heaven like a curtain. ^B 5. Who cover Your upper chambers with waters. 6. Who set the clouds as Your ascent.

(a) It is not read.

ATHANASIUS’ INTERPRETATION.

42, 43. Bishops, presbyters, deacons doing His will. 44-46. Bless the Lord, all His faithful in every place where there are teachers and ministers of His gifts. For just as the kings of this world, in the places where they rule, appoint men faithful to themselves, so also the Lord, in the places which He knows to be under His dominion, establishes faithful ^C servants for Himself to administer the things that pertain to those very places, so that by the places His dominion is recognized.

The prefixed title contains: For the creation of the world, a Psalm of David without a title among the Hebrews, that is, when the whole world of the nations was renewed. Next, "David," which is interpreted as "to the strong hand," (namely) to the Son of God. Next, "without a title among the Hebrews," just as if it were saying: the Hebrews did not know the Son of God who spoke in the Psalm.

1. Tell all the things which He has done for your enjoyment. 2. You have shown wisdom and power by Your works. 3. You acquired the people of the saints. 4. Before His disciples His garments became white, as the light ^D (Mt. XVII, 2). Each one is surrounded [or: surrounding each of His saints as a covering]. 5, 6. He who provides help among the nations with His gifts. 7. He who walks upon His saints.

8. Who walks upon the wings of the wind. 9. Who makes His angels spirits: 10. And His ministers a burning fire [flame]. 11. Who founded the earth upon its stability: 12. It shall not be shaken for ever and ever. 13. The abyss as a garment is His covering: 14. Upon the mountains shall stand the waters. 15. At Thy rebuke they shall flee: 16. At the voice of Thy thunder they shall be afraid. 17. The mountains rise, and the plains descend, 18. Into the place which Thou hast founded for them. 19. Thou hast set a bound, which they shall not pass over: 20. Neither shall they turn to cover the earth.

ATHANASII INTERPRETATIO.

8. He who walks in the hearts of the apostles. 9, 10. It is indeed manifest that His saints are spirits, and the powers ministering to Him are fire. Nevertheless, the allegorical meaning signifies this: He makes those who announce His will spiritual, and those who minister to Him a burning fire against the opposing powers. Now, the little verse in which this sign of the lemniscus occurs under [or over] two sigla of the seventy-two translators, pertains to them, and by the particle which is after the little verse, it indicates: and by means of two punctions, or dots, it signifies the two yokes [two sigla, or shorthand notes] of the seventy-two translators. ^A

11. He who founded the world in His faith. 12. For the gates of hell shall not prevail against Thy faith. ^B 13. His justifications He calls as a garment. 14. Upon the arrival of the prophets, the demons resisted their doctrine. 15. But at the word of Thy coming, they shall be dissipated. ^C 16. At the voice of Thy commandment they shall be dissolved. 17. They were lifted up like mountains, and Thou didst cast them down to the earth. 18. Into the fire which Thou hast prepared for them. 19. The day of judgment, which they shall not pass over. 20. Nor shall they return to rule over men. ^D

Addenda et corrigenda ex cod. Vatic.

(a) Let no one suppose for himself that either the horizontal line or the radiant signs—that is, the obeli (÷) or the asterisks (※)—and wherever he sees a little hook (÷) preceding, from it up to the two dots which we have printed, he should know that there is more in the seventy-two translators. But where he sees the resemblance of a star, he should know that it is an addition from the Hebrew volumes, likewise up to the two dots, according to the edition of Theodotion alone, who in the simplicity of his language does not disagree with the seventy-two translators. (Praefat. sancti Hieron. ad Paul. et Eustoch. in Psalt., etc.)

21. You who send forth springs into the valleys. ^A 22. Waters will pass through the midst of the mountains. 23. All the beasts of the field will drink. 24. The wild donkeys will wait for their thirst. 25. Over them the birds of the heaven will dwell. 26. From the midst of the rocks they will give their voice. 27. Watering the mountains from his upper chambers. 28. From the fruit of your works the earth will be satisfied. 29. You who make grass to grow for the cattle, 30. And herb for the service of men. 31. To bring bread out of the earth 32. And wine that gladdens the heart of man. 33. To make the face cheerful with oil; 34. And bread sustains man's heart. ^B 35. The trees of the field will be satisfied. 36. The cedars of Lebanon which you planted. 37. There the sparrows will nest.

INTERPRETATION OF ATHANASIUS

21. You who send forth apostles to the nations. 22. The preachers of the Gospel will pass through the midst of the nations. 23. They will preach the word of the evangelist to all the nations of the world. 24. The nations will await the preaching for the refreshment of their souls. 25. Upon these nations his gifts will dwell. ^C 26. From the midst of their hearts they will glorify him. 27. Watering the nations from his gifts. 28. With the grace of your commandments the souls of the nations will be filled. 29. He who causes the riches of the impious to wither. 30. And who causes his commandments to spring up for souls, and for the members of those who have attained to the truth. 31. The assembly of the believers. ^D 32. Our Lord Jesus. 33. He who fills every heart with his grace in his mercy. 34. The heavenly bread, our Lord Jesus. 35. The multitude of the saints full of good works will be satisfied by his grace. 36. The same [are] the saints, upright and pure in heart, planted in faith by the Lord. For Lebanon is interpreted as whitening, which agrees with the Lord, who makes all clean. 37. The nations are in the apostles.

Addenda et corrigenda ex cod. Vatic.

^A 38. The heron is interpreted as the ruling one. Since the Lord rules over the dwelling, the apostles are rightly the leaders of the nations. 39. The heavenly commandments for those who destroy the venomous beasts. 40. The Lord is a refuge for the humble, the gentle, and those who are ready for the journey. 41, 42. The Lord spoke concerning his death. 43. You have placed darkness in the synagogue on account of their unbelief; for you likened it to night through the prophet. 44. Those who disobey him live in darkness, being Jews. 45, 46. The nations cry out to God to seize his kingdom. He has called the nations lion cubs, because a lion cub, when it is born, opens its eyes after three days; thus also the nations received sight through the three-day commemoration of the Lord in baptism. For in the three immersions of baptism, they imitate the three nights of the Lord's death, since in the immersion they can see nothing, as if in the night; but in the three emersions of baptism, they imitate the three days of the Lord, since in the emersed state they see all things clearly, as if in the day. This, therefore, is the interpretation of the lion cub. 47. The Lord rose, and they believed, and came to him into the Churches of God. 48. And into the eternal rests. 49. Every believer readily gives himself to the divine commandments. 50. And to the works of righteousness until the consummation. 51. How superabundant are your gifts, O Lord.

^D (1) Heron, etc., of the ruling one is the dwelling, meant are the apostles, etc. (2) Heavenly. (3) The Lord, etc., who is. (4) Foretold. (5) You have likened. (6) No. 45. The nations, etc. He has called them lion cubs, etc. Because, etc., of the imitation of the Lord, etc., of the death of the Lord, etc., can see, as if in the night, immersions of the, in the day they see all things clearly in the immersion, No. 46. The words of God. No. 47. The Lord rose, and they believed in him. No. 48. Into the Churches of God, and into the eternal rests. No. 49. Every, (7) Superabounded, i.e., O Lord.

52. You have made all things in wisdom. ^A 53. The earth is filled with your possession. 54. This great and wide sea, there are creeping things without number. 55. There are small animals with great ones. 56. There ships pass through. 57. This dragon, which you have formed to make sport of him. 58. All look to you to give them their food in due season. 59. When you give to them, they will gather. 60. When you open your hand, all things shall be filled with goodness. 61. But when you turn away your face, they shall be troubled. 62. You will take away their spirit, and they shall fail. ^B 63. And they shall return into their dust. 64. You will send forth your Spirit, and they shall be created. 65. And you will renew the face of the earth. 66. May the glory of the Lord be for the ages. 67. The Lord shall rejoice in his works. 68. He who looks upon the earth, and makes it tremble.

ATHANASIAN INTERPRETATION

52. You have perfected all your gifts in your manifold wisdom. 53. The world of your saints. ^C 54. The inhabited world. 55. The demons. 56. Mankind. 57. The saints, having the oracles of God in themselves, and through them nourishing the human race. 58. The devil, mocked by your saints. 59. The nations look to you for food, which you will give to them in peace. 60. When you have given them your commandments, they will receive them. 61. When you manifest your Lord Son, your world shall be filled with your holy Spirit. 62. By turning your face away from the Jews, they shall be brought to nothing. ^D 63. You will take away grace from them, and they shall be destroyed. 64. And they shall remain in their sin. 65. Over those who believe in you. 66. And you will renew the mind of their heart. 67, 68. In the saints. 69. The troop of demons.

Addenda et corrigenda ex cod. Vatic.

70. He who touches the mountains and they smoke. 71. I will sing to the Lord in my life. 72. I will psalm to my God as long as I exist. 73. My speech shall be pleasing to Him. 74. But I will rejoice in the Lord. 75. Let sinners fail from the earth. 76. And the lawless, so that they may not exist. 77. Bless, O my soul, the Lord. Alleluia. Ps. CIV. 1. Confess to the Lord, and call upon His name. 2. Announce among the nations His works [great deeds]. 3. Sing to Him, and psalm to Him [praise Him]. 4. Narrate all His wondrous works. 5. Praise Him in His holy [name]. 6. Let the heart of those who seek the Lord rejoice. 7. Seek the Lord, and be strengthened. 8. Seek His face always. 9. Remember His wondrous works, which He wrought, ^A

ATHANASII INTERPRETATIO.

70. He who burns the opposing powers, and they fail. 71. In the world to come. 72. In the present time. 73. My praise shall be pleasing to Him. 74. I will rejoice. 75. The demons from the earth of the saints, which they are about to inherit. 76. The opposing powers, and those who obey them. 77. Glorify.

The title above contains: Alleluia, praise, which is interpreted: praise Him who is God. Titulus præpositus continet: Alleluia, laus, quod interpretatur laudate eum, qui Deus est.

1. Confess your sins to the Lord, beseech Him. ^C 2. Proclaim to the nations His precepts. 3. Exulting, glorify Him. 4. For being God, He became man for our sake, remaining God; and He suffered, and rose again, and was taken up, from whence, having descended for our sake, He was not separated. 5. Through your good conduct, be honorable, both to God and to men. 6. The heart of those who believe in the Lord will be filled. 7. Believe in God, and be strengthened. 8. Ask for His grace incessantly. 9. Take thought, how He went about doing good, and healing all who were under the power of the devil. ^D

10. His wonders, and the judgments of his mouth. 11. O ye seed of Abraham his servants, ye children of Jacob his chosen. 12. He is the Lord our God; his judgments are in all the earth. 13. He hath been mindful of his covenant for ever, the word which he commanded to a thousand generations. 14. Which he made with Abraham, and his oath unto Isaac. 15. And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: 16. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance. 17. When they were but a few men in number; yea, very few, and strangers in it. 18. And they went from one nation to another, from one kingdom to another people. ^B

ATHANASIUS' INTERPRETATION

10. The healings and the teachings of the word of His grace. 11. The faithful as Abraham. 12. The apostles as Jacob, that is to say, those pure in heart. 13. He who is from the beginning and was seen on earth. 14. Those things in the Gospels are His precepts. 15. He fulfilled in the last time what He had promised concerning His kingdom. 16. Concerning His passion, which He predicted in every generation through the prophets. ^C 17. For He said to Abraham: "Thy seed shall be as the stars of heaven in multitude and in light." 18. Faith in Him is to the people of grace; for an oath is faith, and Jacob is interpreted as grace. 19. And He fulfilled that unshakeable promise of faith for the people who hold the ends of the Jews. 20. And to the apostles and to all the saints seeing Him in the likeness of men, and confessing Him as God essence-wise, just as Israel seeing God is interpreted. 21. Saying to the choir of the apostles: I will give you all the world of the nations. For Canaan is interpreted as "worshipping iniquity," such as the nations were. ^D 22. An infinite multitude of your inheritance. 23. For they were twelve. 24. Simple in word, and poor in the world. 25. Preaching the kingdom of God. 26. And from the people of the Jews they went forth preaching to the nations.

27. He did not leave man to harm them: ^A 28. And He rebuked kings for their sake. 29. Do not touch my anointed ones. 30. And do not act maliciously among my prophets. 31. And He called a famine upon the land: 32. He broke all the staff of bread. 33. He sent a man before them: 34. Joseph was sold into a servant. 35. They humbled his feet in shackles: 36. The iron passed through his soul. 37. Until his word came: 38. The utterance of the Lord inflamed him. 39. He sent the king, and released him: 40. The ruler of the people, and let him go. 41. He appointed him Lord of his house, 42. And ruler of all his possession. 43. To instruct his rulers as himself,

INTERPRETATION OF ATHANASIUS

27. He did not leave any of those who then held power to overcome the apostles. ^B 28. He put to death Herod and Nero. 29. The apostles. 30. For the same apostles were also prophets, declaring what is to come in the kingdom of heaven. 31. In the synagogue He brought not a famine of bread, but a famine of hearing the word of the Lord. 32. He gave their worldly doctrine over to destruction. 33. There was a man sent from God, whose name was John. 34. The human race had been sold into slavery by sin from Adam: for Joseph is interpreted as "I have added." 35. The opposing powers subdued the human race to sin. ^C 36. The soul of all the human race fell into death. 37. Until the only-begotten Son of God came. 38. The doctrine and advent of the Lord cleansed the human race. 39. The Father sent the Son, and released the whole world from its sins. 40. He made them free from the domination of sin. 41. The Father declared His Son to be the Lord of all the saints, and said: This is my beloved Son, hear him. 42. The ruler and master of all things, simultaneously celestial, and terrestrial, and infernal creation. ^D 43. His apostles.

44. And that he might teach his elders wisdom. ^A 45. And Israel entered into Egypt: 46. And Jacob was a sojourner in the land of Ham. 47. And he increased his people exceedingly: 48. And he strengthened him against his enemies. 49. He turned their heart to hate his people: 50. To deal craftily with his servants. 51. He sent Moses his servant, 52. Aaron, whom he chose for himself. 53. He set among them the words of his signs, 54. And of his wonders in the land of Ham. 55. He sent darkness and obscured: 56. Because they provoked his words. ^B 57. He turned their waters into blood: 58. And he killed their fish. 59. Their land brought forth frogs. 60. In the chambers of their kings.

ATHANASIUS' INTERPRETATION

44. And bishops and presbyters in the fullness (1) of his grace. 45. The choir of the apostles entered into the tribulation of the world. For Israel is interpreted as the mind seeing God, such as the apostles were. But Egypt is interpreted as tribulation. ^C 46. The Son of God dwelt in the world. 47. And he perfected his saints. 48. He strengthened his saints against the opposing powers. 49. The nation of the Jews was turned away because of their unbelief. 50. Because they dealt craftily against his prophets. 51. He sent the choir of fishermen (2). For Moses is interpreted as being taken up from water. For from the sea he took up the apostles; for they were fishermen. 52. Aaron is interpreted as a mountain showing power (3), which is the Church of the faithful, which he acquired for himself through his own blood. ^D 53. He set his commandments among the people. 54. And of his sufferings, which he endured in the congregation of audacious men. For Ham is interpreted as audacious. 55. In their congregation because of their unbelief. 56. Because they did not keep his commandments. 57. He took away his grace from them, and left them to serve sin. 58. Their souls swimming in the world (5). 59. Their hearts the desires of demons. 60. In the minds of their princes.

Addenda et corrigenda from the Vatican codex. (1) To fill, etc. (2) Fishermen, from which Moses is interpreted as being taken up from water, etc. (3) Power. (4) In the. (5) In the world.

61. He spoke, and the dog-fly came, ^A 62. And lice in all their borders. 63. He set their rains as hail, 64. And burning fire in their land. 65. And He smote their vines and their fig trees. 66. And He broke every tree of their border. 67. He spoke, and the locust came, 68. And the bruchus, of which there was no number. 69. And it ate all the hay in their land [all the fruit of their land]: 70. And it ate all the fruit of their land [all the hay in their land]. 71. And He smote every firstborn in their land [in the land of Egypt]: 72. The firstfruits of all their labor. 73. And He led them out in silver and gold: 74. And there was not one feeble among their tribes. 75. Egypt rejoiced at their departure: ^B 76. For their fear fell upon them. 77. He spread a cloud for their protection, 78. And fire to shine upon them by night. 79. They asked, and the quail came:

ATHANASIUS’ INTERPRETATION.

61. He permitted, and the nations came against them. 62. And an incurable plague upon their souls. 63. He left them to obey the doctrine of demons. 64. The devil, who consumed their nation. 65. Their souls, because they remained unfruitful. ^C 66. Every man of their tribes not bearing fruit, 67. He permitted the nations to come against them. 68. The nation of the Romans far exceeding them in number. 69, 70. He destroyed their whole nation. 71. And He slew every Jew in Jerusalem; for the Scripture previously called this people the firstborn. 72. With their first ones He slew all their multitude. 73. But those of the Jews who believed, He led out of Jerusalem in His grace. ^D 74. And no one of the believing Jews was found who was wounded in the war. 75. Because of their destruction. 76. For He was guarding them. 77. He spread His help for the believers: 78. His grace, to illuminate the world. 79. He gave His heavenly gifts to the faithful:

Addenda and corrigenda from the Vatican codex. (1) In the doctrine. (2) They remained. (3) He has it also in the Vatican codex. (4) Failing. It would be better read as "failing exceedingly." (5) All. (6) In the. (7) They were guarded. (8) His to the faithful. (9) And the grace, etc.

80. And He satisfied them with the bread of heaven. 81. He split the rock, and waters gushed forth. 82. Rivers went through the dry places. 83. For He remembered His holy word. 84. Which [He spoke] to Abraham His servant. 85. And He brought out His people in exultation. 86. And His elect in joy. 87. And He gave them the lands of the nations. 88. And they inherited the labors of the nations. 89. That they might keep His statutes. 90. And seek His law. Alleluia. PSAL. CV. 1. Confess to the Lord, for He is good. 2. For His mercy is forever. 3. Who shall speak of the mighty acts of the Lord? 4. Who shall make all His praises heard? 5. Blessed are they who keep judgment, and who do ^B righteousness at all times.

(a) Verse 6. And doing, etc. Verse 7. Remember me, etc.

ATHANASIUS' INTERPRETATION.

80. He gave His only-begotten Son for participation (a). 81. He opened the side of His Son, and gave the world to drink. 82. The evangelists went forth. 83, 84. What He promised by saying to Abraham: In thy faith shall all nations be blessed. 85. From this world He delivered His faithful. 86. And His saints in joy. 87. Eternal refreshments. 88. The mansions of the saints. ^C 89. That they may remain endlessly in the baptism of God. 90. And having understood His law, they shall fulfill it. The heading placed before it contains Alleluia, which is interpreted: "Praise Him who is God." 1. Make known to Him your former deeds done in your ignorance, for He is good. 2. And His mercy is without end. 3, 4. Who can recount merely the benefits of the Lord which He provides to men, that hearing they may praise Him? ^D 5. Blessed are they that believe that there is judgment, and who do righteousness, and both night and day do good.

6. Remember me, O Lord, in the good pleasure of thy people. 7. Visit me in thy salvation. 8. That I may see the goodness of thy chosen. 9. That I may rejoice in the gladness of thy nation. 10. That I may be praised with thy inheritance. 11. We have sinned with our fathers: 12. We have acted unjustly, we have committed iniquity. 13. Our fathers in Egypt understood not thy wonders: 14. They remembered not the multitude of thy mercy: 15. And they provoked ^A them going up to the Red Sea. 16. And he saved them for his own name's sake: 17. That he might make his power known. 18. And he rebuked the Red Sea, and it was dried up: 19. And he led them through the abyss as in the desert. 20. And he saved them from the hand of him that hated them: 21. And he redeemed them from the hand of the enemies.

ATHANASII INTERPRETATIO.

6. Remember us, O Lord, for it pleased thee to come to those who were to believe. 7. Visit us in thy passion. 8. That we may be shown mercy in the goodness which thou doest towards the elect of God. 9. That we may rejoice in the grace which thou ^C grantest to thy saints. 10. That we may be made worthy of the blessedness of those who are pleasing to thee. 11, 12. We and our fathers, crucifying thee, have acted iniquitously. 13. Our fathers, when they were in darkness, understood not the greatness of thy mercy. 14. They remembered not the immensity of thy mercy, who, being God, didst deign to become man, and to be manifested to men. 15. They provoked thee while lifted up in mind by the shame of the world. 16. And he saved their infirmities, or those possessed by the devil, on account of the benignity of his ^D philanthropic name. 17. That he might show them his power. 18. And he rebuked by the word of his grace the sin of the world, and mortified it. 19. And he led those who believe in him in baptism, in enlightenment, as the children of Israel in the desert. 20, 21. Baptism has mortified the princes of Satan.

Addenda et corrigenda ex cod. Vatic.

22. Water covered those who troubled them. 23. Not one of them was left. 24. And they believed in his word. 25. And they sang his praise. 26. They hastened, they forgot his works. 27. They did not wait for his counsel. 28. And they lusted with desire in the desert. 29. And they tempted God in the waterless land. 30. And he gave them their request. 31. He sent satiety into their souls. 32. And they provoked Moses in the camp. 33. Aaron the holy one of the Lord. 34. The earth opened, and swallowed Dathan. 35. And covered over the congregation of Abiram. 36. And fire was kindled in their congregation. 37. A flame burned up the sinners.

ATHANASII INTERPRETATIO.

22, 23. For he crushed all of them upon the water. ^A 24. Those who have been baptized believed the things spoken by him in the Gospels concerning the kingdom of heaven which is laid up for them. 25. And they glorified him. 26. The people of the Jews. 27. They did not remain in the law and the utterances of the prophets. 28. And they loved the pleasure of this world even more. 29. And they tempted God in their hearts which have not the grace of God, saying to him: We wish to see a sign from you. ^C 50. What they wished. 51. Out of five loaves, and again out of seven he satisfied them. 52, 53. And they persisted in provoking the Son in the world. For Moses is interpreted as "assumption," which is fitting for the Son of God, for he was assumed. Aaron is interpreted as "mountain of strength"; he refers therefore to the Son of God, who is holy by nature. ^D 54. The earth—or rather, the soul—opened for those not obeying the Lord, and their sin took them up; for Dathan is interpreted as "judgment given." 55. Abiram is interpreted as "father of the high ones." Therefore, sin covered the congregation, first that of the holy Fathers, and then that of their rulers, who are blinded.

38. And they made a calf in Horeb: 39. And they worshipped the graven image. 40. And they changed their glory 41. Into the likeness of a calf that eateth grass. 42. And they forgot God, who saved them: 43. Who did great works in Egypt, 44. Wondrous things in the land of Ham, 45. Terrible things in the Red Sea. 46. And He said that He would destroy them: 47. Had not Moses His chosen 48. Stood before Him in the breach, 49. To turn away His wrath, lest He should destroy them. 50. And they set at nought the desirable land: 51. They believed not His word. 52. And they murmured in their tabernacles:

INTERPRETATION OF ATHANASIUS

38. And they made for themselves an insensate heart in the ^A blinding of their mind. For Choreb is interpreted as "exsiccation," which is blindness. 39. And they were enslaved to sin. 40. And they changed the glory of understanding, which God gave them, into a reprobate mind. 41. And they were made like to the insensate beast, and just as those eat hay which is cast into the fire, so these also receive sin, which is cast into combustion. 42. And they forgot the Saviour of the world. 43. Who did great things in the darkness of the world; for Egypt is interpreted as "darkness." ^C 44. In the synagogue of the Jews. For Ham is interpreted as "audacious," which is the people of the Jews. 45. Terrible things in the world of iniquity. 46. And the Father said that He would destroy them. 47, 48. Had not His Son stood upon the Cross saying: Father, forgive them, for they know not what they do. ^D 49. To turn away His wrath, lest He should destroy them. For Moses is interpreted as "assumption," which agrees with our Lord Jesus, for He was assumed. 50. Treating the Theotokos Mary with injuries, and saying to the Lord concerning her: We were not born of fornication. 51. They believed not that He was the Son of God. 52. They murmured among themselves saying: Is not this the son of the carpenter?

53. They did not hear the voice of the Lord. ^A 54. And He lifted up His hand against them, 55. To cast them down in the desert. 56. And to cast down their seed among the nations. 57. And to scatter them in the lands. 58. And they were initiated to Beelphegor. 59. And ate the sacrifices of the dead. 60. And provoked Him in their practices. 61. And the ruin was multiplied among them. 62. And Phinees stood and made atonement. 63. And the plague ceased. 64. And it was reckoned unto him for righteousness, 65. Unto generation and generation for evermore. ^B 66. And they provoked Him at the water of contradiction, 67. And Moses was vexed on account of them. 68. Because they exacerbated His spirit, 69. And he spoke with his lips.

ATHANASIUS' INTERPRETATION

53. They did not hear the testimony of the Father calling from heaven: This is My beloved Son. 54. And He was angered at them. 55. That He might destroy them with sin. ^C 56. And that He might deliver them to the subversion of the nations. 57. And avert them in the deceptions of life. 58. And they served the devil through iniquity: for Beelphegor is interpreted as a species of deformity, and one who loves demons. 59. And they received the desires that slay their soul. 60. In their sins. 61. And their multitude fell through sin. 62. And Stephen again prayed for them while being stoned, saying: Lord, lay not this sin to their charge. For Phinees is interpreted as "his mouth silent"; for saying this, he fell asleep. ^D 63. And the wrath of God ceased. 64, 65. And it was reckoned unto Stephen for righteousness. 66. And they provoked the Lord by not believing in His baptism. 67. And the law was weakened because of them. 68. Because they provoked Him who spoke through him. 69. The law no longer spoke to them.

70. They did not destroy the nations, as the Lord told them: 71. And they mingled among the nations: ^A 72. And they learned their works. 73. And they served their graven images: 74. And it became a scandal to them. 75. And they sacrificed their sons, and their daughters to demons. 76. And they shed innocent blood, 77. The blood of their sons and daughters, 78. Whom they sacrificed to the graven images of Chanaan. 79. And the land was polluted in bloods: 80. And it was contaminated in their works: 81. And they committed fornication in their inventions. 82. And the Lord was angry in fury against His people: ^B 83. And He abhorred His inheritance. 84. And He delivered them into the hands of the enemies: 85. And they ruled over them, who hate them. 86. And their enemies afflicted them: 87. And they were humbled beneath their hands:

INTERPRETATION OF ATHANASIUS

70. They did not cast away the carnal concupiscences, which the Lord told them. 71. And they were joined to the demons. 72. And they learned their doctrines. 73. In iniquities. 74. And they were trapped in them. 75. Their bodies and souls died in sin. 76–78. And they disgraced their chosen race, subjecting to slavery their souls and their bodies, by which they committed iniquity. For Chanaan is interpreted as "worship of iniquity." ^C 79, 80. And the whole synagogue of the Jews was mortified in sins. 81. Clinging to the demons, and departing from God. 82. And He was angry against His former people. 83. The Jews themselves. 84. He permitted them to be subjugated by contrary powers. ^D 85. The demons. 86. The powers of the enemy enslaved them. 87. And they were subjected to the powers of the unclean spirits.

88. Many times He delivered them. ^A 89. But they provoked Him with their counsel. 90. And they were humbled in their iniquities. 91. And the Lord saw when they were afflicted. 92. He heard their supplication. 93. And He remembered His covenant. 94. And He relented according to the multitude of His mercy. 95. And He gave them over to compassions, 96. In the sight of all those who took them captive. 97. Save us, O Lord our God; 98. And gather us from the nations, 99. To give thanks to Thy holy name, 100. And to glory in Thy praise. 101. Blessed be the Lord God of Israel; 102. From everlasting and to everlasting. 103. And all the people shall say: So be it, so be it. Alleluia. PSALM 106. 1. Give thanks unto the Lord, for He is good.

ATHANASIUS' INTERPRETATION

88. Many times He forgave them. 89. But they irritated Him in their unbelief. 90. And some of them were pricked at heart. ^B 91. Being distressed. 92. And He heard them as they prayed to Him. 93. And He remembered that they are also the seed of Abraham. 94. And He had mercy. 95. And He gave them into the knowledge of mercy. 96. And to oppose the demons who take them captive. 97. And to cry out to Him through baptism: O Lord our God. 98. From the contrary powers. 99. Our sins. 100. In Thy commandments. 101. Blessed be the Lord God of those who confess Thee, ^C that Thou art God. For this is interpreted as Israel, a mind seeing God. 102. From everlasting and to the future. 103. And all the people of the faithful say: Amen, amen.

The proposed inscription contains: Alleluia, ^D which is interpreted, Praise ye, and exalt the One who is God. 1. Bring your souls to the Lord.

2. For his mercy endureth for ever. ^A 3. Let them say so who have been redeemed by the Lord: 4. Whom he hath redeemed from the hand of the enemy: 5. And hath gathered them out of the lands, 6. From the rising and from the setting, from the north, and from the sea. 7. They wandered in the wilderness, in a waterless place: 8. They found not the way of a city of habitation. 9. Hungry, and thirsty: 10. Their soul fainted in them. 11. And they cried to the Lord when they were in trouble: 12. And he delivered them out of their distresses. 13. And he led them in the right way, 14. That they might go to a city of habitation. ^B 15. Let them give glory to the Lord for his mercies, 16. And his wonderful works to the children of men. 17. For he hath satisfied the empty soul: 18. And hath filled the hungry soul with good things.

INTERPRETATION OF ATHANASIUS

2. For he is good, for his mercy is infinite. 3. Let those redeemed by the Lord through baptism say so, for he is good, and his mercy is unceasing. 4. Of the devil. 5. And Jesus went about the cities and regions, preaching the kingdom of God, and healing every disease ^C and every infirmity. 6. From the people of the Jews, and of the Gentiles. 7. They wandered in the world in idolatry, and in every unfruitful action. 8. They found not the heavenly commandment. 9. That their souls might be refreshed. 10. They became angry, and their souls were consumed by sin. 11. And they cried to God, because they were oppressed by sin. 12. Concerning the adverse powers. 13. Unto the faith of his truth. ^D 14. That they might find rest in the Jerusalem above. 15. They will tell all men of his mercies. 16. His immense goodness to the children of men. 17. For he hath strengthened every weak soul. 18. And hath filled [it] with the gifts of his good Spirit.

Addenda et corrigenda ex cod. Vatic.

DE TITULIS PSALMORUM. — PSAL. CVI.

19. Sitting in darkness and the shadow of death, ^A 20. Bound in poverty and iron. 21. Because they rebelled against the words of God: 22. And they provoked the counsel of the Most High. 23. And their heart was humbled with labors: 24. They were weakened, and there was none to help. 25. And they cried to the Lord when they were in affliction 26. And he saved them out of their necessities. 27. And he led them out of darkness and the shadow of death: 28. And broke their bonds. 29. Let them confess to the Lord his mercies, ^B 30. And his wonders to the children of men. 31. Because he hath broken the gates of brass: 32. And hath crushed the iron bars. 33. He took them from the way of their iniquity: 34. For because of their iniquities they were humbled. 35. Their soul abhorred all manner of meat. 36. And they drew near even to the gates of death.

ATHANASII INTERPRETATIO.

19. Shut up in the sin of death. ^C 20. Broken [fettered] by tribulation and severe pain. 21. Because they have done contraries to the words of God. 22. Not doing his will. 23. Their heart was subjugated in sin, 24. And their souls were weakened, and no one could help them. 25. And they prayed when sin was dominating them. 26. And he saved them from unclean spirits. 27. From the power of the devil. 28. And he cast out wicked desires from their hearts. 29. Let them praise the mercies of the Lord. 30. And they shall declare his immeasurable kindness. ^D 31. Because he hath broken the opposing powers. 32. And he hath destroyed the princes of the darkness of sin. 33. He delivered them from their wicked conduct. 34. For because of their iniquities they were brought into servitude. 35. Their souls were distressed and they despaired. 36. Until death held sway over men just a little short of the end.

Addenda et corrigenda ex cod. Vatic.

7. And they cried unto the Lord when they were in distress. 38. And He delivered them from their necessities. 39. He sent his word, and healed them. 40. And He delivered them from their destructions. 41. Let them confess unto the Lord his mercies. 42. And his wondrous works to the children of men. 43. And let them sacrifice unto him a sacrifice of praise. 44. And let them declare his works with exultation. 45. They that descend into the sea in ships. 46. Doing work in many waters. 47. They saw the works of the Lord. 48. And his wondrous works in the deep. 49. He spoke, and the stormy wind stood still. 50. And his waves were exalted. 51. They ascend up to the heavens. 52. And they descend unto the abysses. ATHANASII INTERPRETATIO 37. They cried unto the Lord and God when they were held fast by their sins. ^B 38. And He saved them from the powers of the devil. 39. The Father sent God the Word, and by his side having been pierced, we all were healed, as Isaiah says: By his stripes we all were healed. 40. For by his death He crushed death. 41. They shall glorify his mercies. 42. And they shall declare to the children of men that, having been made in our likeness, God the Word suffered for us, and arose. ^C 43. And they shall praise him in their hearts. 44. And they shall declare his sufferings and his resurrection, boasting and rejoicing. 45. The apostles say: But far be it from me to boast, except in the cross of our Lord Jesus Christ. 46. For they were fishermen. 47. They were eyewitnesses of his suffering and resurrection. 48. When they were sailing to the region of the Gadarenes. 49. By the spirit of his command a stormy wind descended. ^D 50. The sea was aroused. 51. And the waves were dashed [or breaking] into the ship. 52. And they were being filled, and were shaken.

55. Their soul pine away in evils. 54. They were troubled, and moved like a drunken man; 55. And all their wisdom was swallowed up. 56. And they cried out to the Lord when they were in distress; 57. And He brought them out of their necessities. 58. And He commanded the storm, and it stood in the breeze; 59. And its waves were silenced. 60. And they were glad, because they were silent; 61. And He led them into the haven of His will. 62. Let them confess to the Lord His mercies, 63. And His wonderful works to the sons of men. 64. Let them exalt Him in the assembly of the people; 65. And in the seat of the elders let them praise Him. 66. He set the rivers into a desert, 67. And the issues of waters into drought, 68. A fruitful land into saltiness, 69. For the wickedness of those who dwell in it. 70. He set the desert into pools of water.

ATHANASIUS' INTERPRETATION

53. They feared, and became faint-hearted. 54. And they were in great jeopardy. 55. And all their craft was overcome by the tempest; for they were fishermen. 56. And they cried out to Jesus: Lord, save us, we perish. 57. And He raised them up from the waves and the tempest of the wind. 58. For He rebuked the wind, and it ceased, and He gave only a breeze for their refreshment. 59. And there was a great calm. 60. And they were filled with joy, because they were saved. 61. For they sailed into the region of the Gadarenes. 62. They shall tell in the Gospel. 63. And these His wonderful works, along with the rest to the sons of men. 64. They shall glorify Him through the preaching among the nations. 65. And in the rest of the saints let them praise Him. 66. The tribes of the Jews. 67. And from their hearts He shall take away His grace because of their unbelief. 68, 69. The barren synagogue. 70, 71. And their hearts to bring forth His grace.

71. And the parched land into water-springs. 72. And He made the hungry inhabit there: ^A 73. And they established cities of habitation. 74. And they sowed fields, and planted vineyards: 75. And they made fruit of birth. 76. And He blessed them, and they were multiplied [greatly]: 77. And their cattle He did not diminish. 78. And they became few, and were vexed. 79. From tribulation of evils and pain. 80. Contempt was poured out upon their princes: 81. And He made them wander in the pathless, and not in the way. 82. And He helped the poor out of misery: 83. And He set them as sheep in families. 84. The upright shall see, and shall rejoice: 85. And all iniquity shall stop her mouth. ^B 86. Who is wise, and will keep these things? 87. And will understand the mercies of the Lord?

ATHANASIAN INTERPRETATION

72. The multitude of the nations in the Church. 73. Their hearts. 74. The apostles the hearts of the nations. 75. The nations the fruit of righteousness. 76. The faithful. 77. And their humble ones, and the meek He did not despise. 78. The people of the Jews. 79. From tribulation of evils, and pain, which the nations ^C that ruled over them brought upon them. 80. The Jews. 81. And He allowed them to walk in the lusts of their hearts. 82. The people from the nations. 83. The nations. 84. The holy virtues rejoicing shall cry out: Glory in the highest to God, and on earth peace, etc. 85. And all contrary power put to shame shall cease with its doctrine. 86, 87. He does not say: Who is wise of this world? but who is filled with the hidden wisdom, that he may turn his mind ^D to these things which have been said here, and may acknowledge the mercies of the Lord, which are immense and unsearchable?

Addenda and corrigenda from the Vatican codex.

(1) To the humble in spirit, etc. (2) Of evils, etc., of those ruling over them. (3) The word [their] is wanting. (4) To the people from the nations. (5) Peace, among men good will. (6) Of it.

On the Titles of the Psalms. Ps. CVII.

^A A song, a psalm of David. PSAL. CVII. 1. My heart is ready, O God, my heart is ready: 2. I will sing and psalm in my glory. 3. Awake, my glory. 4. Awake, psaltery and cithara: 5. I will awake at dawn. 6. I will praise thee among the peoples, O Lord: 7. I will psalm to thee among the nations. 8. For thy mercy is great above the heavens. 9. And thy truth as far as the clouds. 10. Be thou exalted above the heavens, O God. 11. And thy glory over all the earth. 12. That thy beloved may be delivered. 13. Save with thy right hand, and hear me. ^B 14. God has spoken in his sanctuary: 15. I will be exalted, and I will divide Sichem.

Athanasius’ Interpretation

The proposed inscription contains: "A song, a psalm of David," which is interpreted as the song of the psalm to the one sufficient in hand, that is to say, to the Son of God.

1. That thy grace may be glorified. 2. In the exultation of thy grace I will psalm. 3. Come into my mind, O God. 4. And awake my spirit together with my mind. 5. When thou shalt enlighten me by thy grace, then my heart shall awake. ^C 6. I will praise thee among the peoples, O Lord. 7. I will glorify thee among the nations. 8. We will declare to all, that the reward laid up for those who love thee is great. 9. And the promise of future goods even to the saints who are separated from the earth. 11. And over all the nations the preaching of thy sufferings. 12. They who believe in thee. 13. Hear me, and save by thy power. 14. Furthermore, God the Word answers through the choir of prophets: 15. "When I shall be crucified, then I will draw all believers to myself." For Sichem is interpreted as "the rising," that is, the Church from the nations; or again, the soul desiring the Lord—for it separates from the world; or again, it is possible to view this in another way, with the Lord saying, "When I shall be crucified, I will distribute my gifts to those who believe in me." ^D

16. And I will measure out the valley of tabernacles. ^A 17. Gilead is mine, and Manasseh is mine: 18. And Ephraim is the support of my head: 19. Judah is my king. 20. Moab is the pot of my hope: 21. Into Edom will I cast [extend] my shoe: 22. Strangers are subjected to me. 23. Who will guide me into the fortified city? 24. Or who will guide me unto Edom? 25. Wilt not thou, O God, who hast cast us off? 26. And wilt thou not go forth, O God, in our powers? 27. Give us help from tribulation: 28. For vain is the salvation of man.

ATHANASIAN INTERPRETATION

16. And I will dwell in the heart that humbles itself, and I will walk about in it. ^B 17. Gilead is interpreted as "stranger": Manasseh is interpreted as "forgetful." Mine, therefore, he says, is he who fled from sin and, having become a stranger to me, has forgotten his own previous wicked deeds. 18. Ephraim is interpreted as "comforter." The Holy Spirit, he says, is the Comforter and the support of my heart. 19. And the Son of God is my king: for it is manifest that God the Word sprang from the Jews when he himself became flesh from the Virgin. 20. In the fiftieth psalm you will find this same verse set down, and its interpretation as well. ^C 21. Edom is interpreted as "failing": I will therefore make my journey into the world that is failing. 22. Allophyli (in Latin, "strangers") is interpreted as "those falling from drink": therefore the nations, which had previously fallen through the drink of sin, have been subjected to me through faith. 23. Who will guide me to the Jerusalem above? 24. To Edom, that is, to the Church from the nations, which previously was failing. 25. Wilt not thou, O God, guide us to it, who didst previously cast us off? 26. Wilt thou not go forth as one of the kings or of our rulers? ^D 27. Deliver us from sin. 28. For the power of all men is vain.

Addenda et corrigenda ex cod. Vatic. (1) That which humbles itself, etc. (2) And the one who forgets. (3) The Spirit, etc., the Comforter. (4) For, that God the Word sprang from Judah, etc., through the Virgin Mary for our salvation. (5) Saying about the Virgin and the Lord. (6) Interpreted as falling, etc., by [the drink] of the fall, etc. (7) Guide. (8) Will he who guided the people of the Jews unto the Church from the nations, that, etc. (9) That, etc. (10) And wilt thou not go forth. (11) Is missing.

29. In God we shall do strength: ^A 30. And he himself shall bring our enemies to nothing. In the end: A Psalm of David. PSAL. CVIII. 1. O God, be not silent to my praise: 2. For the mouth of the sinner, and the mouth of the deceitful man is opened against me. 3. They have spoken against me with a deceitful tongue: 4. And they have compassed me about with words of hatred: 5. And have fought against me without cause. 6. Instead of loving me they detracted me: 7. But I prayed. 8. And they have laid upon me evils for goods: 9. And hatred for my love. 10. Set thou a sinner over him: 11. And let the devil stand at his right hand. ^B 12. When he is judged, let him go out condemned.

ATHANASIUS' INTERPRETATION.

29. In God through faith we shall place our strength. 30. And he himself shall make our enemies weak.

The proposed title contains: That the Psalm is spoken with regard to the ends of those things which were to happen by the strong hand, that is, by the Son of God.

1. O God my Father, who alone knowest me, manifest what my glory is. ^C 2. For as one of the men, thus the sinner Judas came with deceit to kiss me, saying: Hail, Rabbi. 3. He agreed with the Jews to take silver from them, and to betray me. 4. And having taken counsel, they compassed me about. 5. And coming with staves and swords, they seized me unjustly. 6. For those things for which they ought to love me, because I healed their infirmities, they accused me. 7. But I prayed, giving to my disciples at the time of temptation to pray in such a manner. 8. And they devised to slay me for the goods which I always bestowed upon them. ^D 9. And for the love with which I loved them, they hated me. 10, 11. Let the devil, who was a sinner from the beginning, exercise rule and dominion over him. 12. Let him be inexcusable in the day of judgment.

Addenda et corrigenda from the Vatican codex.

13. And let his prayer become sin. ^A 14. Let his days be few. 15. And let another receive his bishopric. 16. Let his children be orphans. 17. And his wife a widow. 18. Let his children be driven wandering and begging. 19. Let them be cast out of their habitations. 20. Let the usurer search out all his substance. 21. And let strangers plunder his labors. 22. Let there be no helper for him. 23. Neither let there be any to have pity on his orphans. 24. Let his children be unto destruction. 25. In one generation let his name be blotted out. 26. Let the iniquity of his fathers be remembered before the Lord. ^B 27. And let the sin of his mother not be blotted out. 28. Let them be against the Lord always. 29. And let their memory perish from the earth. 30. Because he did not remember to perform mercy.

ATHANASIUS' INTERPRETATION

13. And let his heart become darkness. 14. For on the same day he went away and hanged himself. 15. Matthias, and not the publican. 16. His works are useless. 17. And let his soul be plundered. ^C 18. Let his mind exist in a lack of understanding. 19. Let his thoughts, born of the wicked desires in his heart, be cast out from him. 20. The Lord will not forgive any of his sin. 21. And adverse powers shall rule over his soul and his members. 22. Let no helper be found for him. 23. Nor let the Lord have pity on any of his wicked works. 24. His works. 25. Straightway out of the book of the living. 26. Of his fathers, who in the desert were always opposing the Lord. ^D 27. Of the synagogue. 28. Let them be always opposing the Lord. 29. And let the memory of the perverse Jews perish from the land of the living. 30. Because he so devised.

Addenda et corrigenda ex cod. Vatic. (1) Useless. (2) His sin, etc. (3) And is lacking. (4) Let a helper be found. (5) His, he says. (6) Let them be. (7) And is lacking. (8) He devised.

31. And he persecuted the man, needy and poor. ^A 32. And the one pricked in heart to mortify. 33. And he loved a curse, and it shall come to him. 34. And he did not desire a blessing, and it shall depart from him. 35. And he put on a curse like a garment. 36. And it entered like water into his inward parts. 37. And like oil in his bones. 38. Let it be for him like a garment in which he wraps himself. 39. And like a belt with which he is always girded. 40. This is the work of those who slander me before the Lord, 41. And of those who speak evil against my soul. 42. But do You, Lord Lord, deal with me ^B for Your name’s sake. 43. For Your mercy is good [Lord]. 44. Deliver me, for I am needy and poor. 45. And my heart is troubled within me. 46. Like a shadow when it declines, I was taken away. 47. I was shaken off like locusts.

ATHANASIUS’ INTERPRETATION

31. And he persecuted the rich man who became poor for our sake. 32. The one who is meek in heart. 33. And he loved death, and it shall come to them. 34. And he did not desire eternal life, and it shall depart from him. 35. Death like a garment. 36. For becoming prostrate he burst asunder in the midst, and all his bowels were poured out. ^C 37. Death was poured out into his members. 38. Let sin, which surrounds him, be with him always. 39. Constricting him always. 40. Let this happen against the devil and his angels. 41. And against the opposing powers, who consult together to destroy my soul. 42. But You, Lord Lord, since Your name is called and is merciful, so also deal with me. ^D 43. For Your mercy is good. 44. Deliver me, for I am poor, and needy in the strength of my soul. 45. And my heart is established in much struggle. 46. And since it became weak and declined into sin, You put it to death. 47. I was cast down from the airy, unclean spirits.

48. My knees are weakened by fasting: 49. And my flesh is changed because of the oil. 50. And I became a reproach to them: 51. They saw me and shook their heads. 52. Help me, O Lord my God: 53. And save me according to Your mercy. ^A 54. And let them know that this is Your hand: 55. And You, O Lord, have made it. 56. They will curse, but You will bless: 57. Let those who rise up against me be ashamed: 58. But Your servant will be glad. 59. Let those who slander me be clothed with shame: 60. And let them be covered like a double cloak with their own confusion. 61. I will give thanks to the Lord exceedingly with my mouth: ^B 62. And in the midst of many I will praise Him. 63. For He stood at the right hand of the poor, 64. To save my soul from those who persecute it.

ATHANASIUS' INTERPRETATION

A Psalm of David. PSAL. CIX.

1. The Lord said to my Lord: Sit at my right hand. 2. Until I make your enemies your footstool. 3. The Lord shall send forth a rod of power to you out of Sion. 4. And rule in the midst of your enemies. 5. With you shall be the beginning in the day of your power. 6. In the splendors of your saints. 7. From the womb before the morning star I have begotten you. 8. The Lord has sworn, and will not repent: 9. You are a priest for ever, according to the order of Melchisedech.

ATHANASIUS’ INTERPRETATION.

The title set before us contains: ^A A Psalm of David, which is interpreted, as we have often said, as "Psalm of the mighty hand," that is, of the Son of God. ^B

1. The Father said to Him, who redeemed me by His precious blood: Sit at my right hand, that all may know that You are my glory.

2. Until the aerial, and earthly, and subterranean enemies shall bend the knee, bound with eternal chains, confessing that Jesus is truly Lord in the glory of His Father.

3. He shall come with power and great authority from the Father; for Sion is interpreted as "the place where the tabernacle is."

4. And you shall reign for ever against your enemies.

5. Before You is the cross of Your passion in the day of Your glorious arrival.

6. When Your saints shall shine forth like the sun.

7. You were always in me, from the time I began to create all things through You; I manifested You because I had, and I have, the Son in Myself. ^C

8. The Father set a fixed and immutable will.

9. You are truly a true priest, who cleanses all Your people from their sins, not by making requests or supplications to anyone, but by cleansing all with Your precious blood. But as for that which is said, "according to the order of Melchisedech," it has this meaning: First, Melchisedech was shown to be a priest not from the priestly tribe of Levi, just as the Lord, when He was pleased to be born upon the earth, was not born from the tribe of Levi; second, the tithes which the priest used to give to God, these Abraham offered to Melchisedech. Because in all things Melchisedech bore the likeness of the Son of God. ^D

10. The Lord at thy right hand shall strike through kings in the day of his wrath. ^A 11. He shall judge among the nations, he shall fill ruin. 12. He shall strike through the heads in the land of the many. 13. He shall drink of the torrent in the way. 14. Therefore shall he lift up the head. Alleluia. PSAL. CX. 1. I will confess to thee, O Lord, with my whole heart. 2. In the council of the just and in the congregation. 3. Great are the works of the Lord, 4. Sought out unto all his wills. 5. Confession and magnificence is his work: 6. And his justice remaineth for ever and ever. ^B

ATHANASII INTERPRETATIO.

10. Thou at the right hand of the Father, and the Holy Spirit at thy right hand; for by the Spirit of his mouth the Lord shall destroy the devil and his powers. 11. He shall execute vengeance among the nations, and he shall mortify all the principalities of the enemy. 12. Of the demons. 13. Out of the multitude of the nations, he shall drink their salvation in faith. 14. Therefore, the original principality over all things that are on the earth, and the power which he gave to us in Adam, he shall again restore to us.

The proposed title contains: Alleluia, which is interpreted: praise, hymn, all [things], Him who is God. ^C 1. When I shall begin to speak, I will not hide any of those things that are in my heart. 2. When the saints shall be gathered together in the day of judgment. 3. For great is their reward from the Lord. For Geth [Beth] is interpreted as a winepress, which is joy. 4. The approved works of the saints unto all the wills of the Lord. For that Gimel is interpreted as retribution, that is to say, of the work of the saints. 5. Those who were found in mercy and faith were shown to be the Lord's. 6. And the multitude of the saints remains for eternity: for this is the interpretation. ^D

7. He made a memorial of his wonders, ^A 8. The Lord is merciful and compassionate: 9. He gave food to those who fear him. 10. He will be mindful of his covenant forever. 11. He announced the power of his works to his people, 12. To give them the inheritance of the Gentiles. 13. The works of his hands are truth and judgment. 14. All his commandments are faithful. 15. Established forever and ever: 16. Done in truth and equity. 17. He sent redemption [[he sent the Lord, etc.]] to his people • 18. He commanded his covenant forever: 19. Holy and terrible is his name. 20. The beginning of wisdom is the fear of the Lord • ^B 21. A good understanding to all who do it: 22. His praise abides forever and ever.

ATHANASIUS' INTERPRETATION

7. He remembered, as he predicted through his prophets, to come, and by his passion to save us. 8. For the Lord is merciful and compassionate. 9. For he gave himself as food, and his words to those who fear him. 10. He will incessantly be mindful of his saints. 11. The power of the Scriptures of those things which were foretold, he manifested to his apostles. 12. That he might give the apostles authority to rule over all the nations through preaching. 13. The works of his apostles are faith and justice. 14. His promises are true. ^C 15. And his gifts are without repentance. 16. Perfect in faith and justice. 17. The Father gave his only-begotten Son for the life of the world. 18. He commanded those who believe in him to keep his ordinances. 19. Glorious to the saints and terrible to the demons is his name. 20. And the beginning of faith is to fear the Lord. ^D 21. But the grace of the Holy Spirit is for all who fear the Lord. 22. The praise of the Lord remains without end.

Addenda and corrigenda from the Vatican codex

(1) As he predicted... to save us. (2) Scriptures (read rather: prophecies). (3) Through. (4) For the gifts of God are without repentance. (5) Established. (6) Beginning, etc., and. (7) Remains is missing.

(a) Daniel Barbarus offers another interpretation, which is Didymus'.

'.

Alleluia. PSAL. CXI. ^A 1. Blessed is the man that feareth the Lord: 2. In his commandments he will delight exceedingly. 3. His seed shall be mighty upon earth: 4. The generation of the upright shall be blessed. 5. Glory and riches shall be in his house: 6. And his righteousness endureth for ever and ever. 7. To the upright there ariseth light in the darkness. 8. He is gracious, and compassionate, and righteous. 9. Pleasant is the man who pitieth and lendeth: 10. He will order his words in judgment: 11. For he shall not be moved for ever. 12. The righteous shall be in everlasting remembrance. 13. He shall not be afraid of evil report. 14. His heart is ready to hope in the Lord: 15. His heart is established, he shall not be afraid. ^B

ATHANASII INTERPRETATIO.

The title set forth contains: Alleluia, which is interpreted, praise and exalt Him who is God.

1. Because he abstains from every evil. 2. He studies to fulfill His commandments. 3. In the land of the living his works shall be precious. 4. The chorus of those who are pure in heart shall be glorified. ^C 5. All grace and righteousness are in the lot of the saints. 6. And their reward is endless. 7. He manifests His Son to the saints in the world. 8, 9. A good man is he who in charity distributes to his neighbor the gifts which were given to him by God. 10. For he says to the Lord in the judgment: Lord, five talents you delivered to me; behold, another five talents I have gained. 11. For he is filled with joy and shall exult. 12. For the Lord says to him: Well done, good and faithful servant, because you were faithful over a few things, I will set you over many; enter into the joy of your Lord. ^D 13. For there shall no longer be an adversary to him. 14. His heart is always prepared to please God. 15. His heart is perfected [established] in God.

6 Matth. xxv, 20. 7 ibid. 21.

Addenda and Corrigenda from the Vatican Codex. (1) Consists of the word of significance. (4) N. 11. He says, etc. N. 12. No longer, etc. N. 15. For he is filled with joy and exultation. (5) Into the. (a) The comment under number 11 is not read in the codex, but it exists below at n. 13, and here the comment for n. 12 is read, and so on in preposterous order, as it seems.

16. Until He looks down upon His enemies. ^A 17. He has dispersed, He has given to the poor. 18. His righteousness abides unto the age of the age. 19. His horn shall be exalted in glory. 20. The sinner shall see, and shall be angry. 21. He shall gnash with his teeth, and shall waste away. 22. The desire of the sinner shall perish. Alleluia. CXII. 1. Praise, O ye servants, the Lord. 2. Praise the name of the Lord. 3. Blessed be the name of the Lord. 4. From now and unto the age. 5. From the rising of the sun unto the setting. 6. The name of the Lord is to be praised. 7. The Lord is high above all nations. ^B 8. His glory is above the heavens.

(a) Vers. 1 and 2. Verses one; Vers. 3 and 4: in codex it is 2; Vers. 5 and 6: in codex it is 3; Vers. 7 and 8: in codex it is 4; Vers. 9: in codex it is 5; Vers. 10 and 11: in codex it is 6; Vers. 12: in codex it is 7; Vers. 13 and 14: in codex it is 8; Vers. 15: in codex it is 9, and so forth.

ATHANASIAN INTERPRETATION

The preface before us contains: *Alleluia*, which is: praise Him who is God. 1. The apostles by heart. 2. Unceasingly. 3. Among all nations. 4. And again, from when His ^D light shall rise in the world through His advent and unto the consummation. 5, 6. And again, from the heavens and unto the earth, praise the name of the Lord. 7. Glorified. 8. His grace is upon the holy ones.

Addenda and corrigenda from the Vatican codex.

9. Who is like the Lord our God? 10. Who dwells on high: 11. And looks upon the humble [and the high from afar he knows], 12. In heaven and on earth. 13. Raising the needy from the earth. 14. And lifting up the poor from the dung-hill, 15. That he may seat him with princes, 16. With the princes of his people. 17. Who makes the barren woman dwell in a house, 18. A joyful mother with children.

Alleluia. CIII 1. In the exodus of Israel out of Egypt, 2. The house of Jacob from a barbarous people. 3. Judea became his sanctuary: 4. Israel his dominion. 5. The sea saw and fled:

ATHANASIUS' INTERPRETATION

Addenda and corrigenda from the Vatican codex. (1) That which is written in vermillion: *Alleluia*, which is translated as praise, etc. (2) Is interpreted as. (3) Confessing. (4) Of forgiveness. (5) God, etc. (6) God upon the earth.

6. The Jordan is turned back. 7. The mountains skipped like rams. 8. And the hills like lambs of the flock. 9. What is to you, O sea, that you fled? 10. And you, Jordan, that you turned back? 11. Mountains, that you skipped like rams? 12. And hills like lambs of the flock? 13. Because of the presence of the Lord, the earth was shaken, 14. Because of the presence of the God of Jacob, 15. Who turned the rock into pools of water, 16. And the flint into springs of water. 17. Not to us, O Lord, not to us, 18. But to your name give glory. 19. For your mercy and for your truth; 20. Lest the Gentiles ever say: Where is their God?

INTERPRETATION OF ATHANASIUS

6. Jordan is interpreted as "in the extreme." Therefore, the multitude of the Gentiles withdrew from idolatry and came to the ancient Master and Creator, Jesus. 7. The prophets rejoice also at the conversion of the Gentiles. 8. And they who are sprung from the prophets, that is, the apostles, are as the hills are from the mountains. 9. What is it to you, O idolatry, that you fled, which you did not do under the prophets? 10. And you, all Gentiles, that you withdrew from idolatry? 11. And you, prophets, that you so rejoice? 12. Likewise also you, apostles who are from the prophets, why do you so rejoice? 13. All answer together: while idolatry laments, the Gentiles, the prophets, and the apostles cry out with joy, because, with God appearing on the earth, all have been translated to knowledge of him. 14. [Because of] the presence of God having been preached; for Jacob is interpreted as "hearkening." 15. Who turns the stony heart of the Gentiles into grace; for God is powerful, just as John said, to raise up children to Abraham from these stones. 16. And their most hardened mind into his gifts. 17. Not because we are worthy, did you do this; 18. But that your name may be glorified, because you are kind and merciful. 19. For the sake of your mercy and your truth. 20. Lest the opposing powers should say: Where is the God who made them?

^A

21. But our God is in heaven and on earth. 22. All things whatsoever he willed, he has done. 23. The idols of the nations are silver and gold, 24. The works of men's hands. 25. They have a mouth, and they will not speak: 26. They have eyes, and they will not see: 27. They have ears, and they will not hear: 28. They have nostrils, and they will not smell: 29. They have hands, and they will not touch: 30. They have feet, and they will not walk: 31. They will not cry out in their throat. 32. Let those who make them become like them [For there is no spirit in their mouth: let those who make them become like them]. 33. And all who trust in them. 34. The house of Israel has hoped in the Lord: ^B 35. He is their helper and protector.

ATHANASIAN INTERPRETATION

21-23. For the avarice of those living like the Gentiles is idolatry, as the Apostle said. Now the things said concerning idols are manifest to all, that they possess a form, but no operation exists in their so-called limbs, and the verdict stated in the psalm before us concerning those who make them and those who trust in them is true; however, I considered it fitting to descend to an allegory and to assign to each verse its own meaning of contemplation.

24. The work of the desires of men is avarice. 25. For they will say no good who rejoice in money. 26. For as having no eyes, they will proceed toward their own destruction. 27. For they will not obey the precepts of God. 28. For they will not be participants of the favor of God. ^C 29. For they have not sought to find the door of life, that is, the Lord. 30. For they have walked with twisted ways in their actions. 31. They will not call upon the Lord. 32. They will be thus destroyed, as are the riches of those who treasure them. 33. And all who hope in riches. 34. But those who seeing God with their mind have hoped not in riches, but in the Lord. 35. And therefore He strengthens them, and makes provision for them. ^D

36. The house of Aaron has hoped in the Lord: ^A 37. He is their helper and protector. 38. They who fear the Lord have hoped in the Lord [in him]. 39. He is their helper and protector. 40. The Lord being mindful of us, has blessed us. 41. He has blessed the house of Israel: 42. He has blessed the house of Aaron. 43. He has blessed [all those who] fear the Lord, 44. The small with the great. 45. May the Lord add upon you, 46. Upon you and upon your children. 47. You are blessed by the Lord. 48. Who made heaven and the earth. ^B 49. The heaven of heaven is the Lord's: 50. But the earth he gave to the sons of men. 51. The dead shall not praise thee, O Lord: 52. Nor all they that go down down to hell. 53. But we who live will bless the Lord. 54. From this time now and even unto the age.

ATHANASII INTERPRETATIO.

36, 37. (1) They who believe that there is a judgment, and consider that they will render an account for their souls, do not place their hope in the power of men, but in the Lord. 38, 39. They who believe in the Lord in the same way, and consider that there is a judgment, and so forth. ^C 40. They who believe in him. 41. Of those who see him with the mind, he has blessed souls and bodies: for Israel is interpreted as the mind seeing God. 42. The Church of the nations: for the mountain of power is interpreted as Aaron. 43. To the humble in heart. 44. From the least among us who believe, even unto the prophets. 45, 46. His grace. 47. The faithful, both in the present and in the future age. 48. Visible and invisible things. 49. The dwelling place of the saints is the Lord's (4). ^D 50. But as for those who think human things, he has left them like beasts to value earthly things (5). 51. They shall not glorify you, who are dead in sin (6). 52. Nor they who walk in iniquity. 53. But we who live through his grace will glorify the Lord. 54. From now, and [unto] the endless age (7).

Addenda et corrigenda ex cod. Vatic.

(1) N. 56, 57, And those who are immovable and steadfast as a strong mountain, not in unstable wealth, but in the Lord. For Aaron is interpreted as a strong mountain. N. 38, 59. Those who believe that there is a judgment etc. (2) Of the days. (3) His, and upon your children, and upon... your works, he says. (4) Is of the people of the saints of the Son. (5) Earthly [he] left... [he] masters. (6) In. (7) Now of the age, and, etc.

^A Alleluia. PSALM CXIV.

1. I loved, because the Lord will hear the voice of my prayer. 2. Because He has inclined His ear to me. 3. And in my days I will call upon Him. 4. The sorrows of death compassed me. 5. The dangers of hell found me. 6. I found tribulation and sorrow: 7. And I called upon the name of the Lord. 8. O Lord, deliver my soul: 9. The Lord is merciful and just: 10. And our God shows mercy. 11. The Lord is the keeper of little ones: 12. I was humbled, and He delivered me. 13. Turn, O my soul, into thy rest.

INTERPRETATION OF ATHANASIUS

The title set before this contains *Alleluia*, which is to say, "Praise [and] hymn God." Next, it is "without title" among the Hebrews, meaning that the Hebrews have not done this; for they neither praised nor hymned the living God; for they turned to idolatry and apostasy ^B at the first, and at the end they crucified God Himself.

1. I believed, because the Lord will hear the groan of my confession. 2. Because I know, that out of His philanthropy He is prepared to hear me. 3. And when I have awakened from the sleep of my sin, I will call upon Him. 4. The sorrows of sin have mastered me even unto death. 5. The cupidities of the enemy have detained me. 6. And when I was awakened by God shining upon me, I found again iniquity and sin in me. 7, 8. And I besought the Lord, saying: I pray Thee, O Lord, deliver my soul. 9. And our God is merciful, and the Lord is merciful, and He shall not despise me being justified; for He knows that to will to depart from sin ^C is present with me; but how to bring it about, I do not know. 10. He will show pity, and will deliver me from it. 11. For the Lord keeps the soul of the little ones. 12. Being mastered by sin, He saved me. 13. Be thou therefore subject, O my soul, to Him who takes away from thee ^D your labor and your burden, and who through His own grace has raised up you who had fallen.

Addenda et corrigenda ex cod. Vatic.

(1) The words *The things through the cinnabar contain*... *Alleluia unnamed among the Hebrews*, which is interpreted: praise, hymn the living God. Then *unnamed*, for they neither hymned, for they turned to idolatries and apostasies, etc. (2) *My sorrows, which laid hold of me unto death*. (3) Does not exist. (4) N. 7. And, etc. N. 8. I pray. N. 9, 10. The single comment whose beginning is from these words: *He is merciful*, etc., *He shall not despise one being wronged*; for He *knows that to will is present with me*, I do not know; but He shows pity, and *delivers me from it*. (5) *Raised up you*. It seems it should be, *giving you rest*.

14. That the Lord has dealt bountifully with you. ^A 15. That He has delivered my soul from death: 16. My eyes from tears: 17. And my feet from stumbling. 18. I shall be well-pleasing before the Lord in the land of the living. Alleluia. PSAL. CXV. 1. I believed, therefore I have spoken. 2. I said in my agitation: Every man is a liar. 4. What shall I repay the Lord for all that He has repaid to me? 5. I shall take the cup of salvation. 6. And I shall call upon the name of the Lord. 7. I will pay my vows to the Lord before all His people. ^B 8. Precious in the sight of the Lord is the death of His saints.

ATHANASIUS' INTERPRETATION

14. That He has granted you His riches. 15. That He has driven the adversarial powers from me, and delivered me from them. 16. My eyes of the mind from those pains that hold me. 17. And my feet, that they might no longer follow the consent to sin and fall. 18. For ever. The prepositional title contains: Alleluia, the interpretation of which is the same as in those before it. 1. I believed that God has suffered, and therefore I proclaim this to all. 2. For beforehand I was greatly humbled by sin. ^C 5. And when I had renounced all things that are in the world, then I said: Verily every world is subject to God (Rom. 3:19). 4. That I may omit how I was brought from non-being by Him, and how much He created for enjoyment; who can repay Him, that though I was thus disobedient to Him, He did not turn away from me, but gave Himself even unto death, and for my salvation? 5. There is nothing else, therefore, that I can repay Him, except to die for Him, and this through His grace. ^D 6, 7. In the churches I will praise Him. 8. Because glorious is the death before Him of those who thus surrender themselves for His sake.

Addenda and corrigenda from the Vatican codex

(1) And that he might no longer follow me, etc. The end is wanting. (2) It is not read in the commentary, no. 18. (3) The title contains "Alleluia," it has the interpretation the same as the previous one, etc. (4) I, but the, etc. (5) I renounced, etc., I knew the whole, and, etc. (6) "Of that from non-being," etc., and how many, and what manner of things He created for my enjoyment, because I can to Him, etc., I being disobedient to Him, He gave for the, Thy grace. (7) In no. 5, 6. I can nothing else, etc., with grace. (8) The commentary which is read under nos. 6, 7, is wanting in the codex, just as no. 7 of this psalm. (9) In no. 8 "Glorious is the death," etc.

9. O Lord, I am your servant, 10. I am your servant, and the son of your handmaid: 11. You have broken my bonds. 12. I will sacrifice to you a sacrifice of praise. 13. And I will call upon the name of the Lord. 14. My vows to the Lord ^A I will pay, 15. In the sight of all his people. 16. In the courts of the house of the Lord, 17. In the midst of you, Jerusalem.

Alleluia. PSAL. CXVI. 1. Laud the Lord, all nations: 2. Laud him, all peoples. 3. For his mercy is confirmed upon us: 4. And the truth of the Lord remains forever.

Alleluia. PSAL. CXVII. 1. Confess to the Lord, for he is good,

(a) Verses 15, 16, 17 are read in this way as a single verse: In the courts of the house of the Lord, in the sight of all his people, in the midst of you, Jerusalem. ^B

ATHANASIUS' INTERPRETATION. 9. I pray to you, O Lord, for I have been redeemed by your precious blood. 10. I follow your footsteps, and I am a son of your obedience. 11. You have cast away my sins. 12. I will worship you, and with a contrite soul I will glorify you. 13. And from your name I will ask for those things that pertain to salvation. 14, 15. The fruits of repentance, which I promised to offer to him. 16. Into the eternal rests. 17. Into the upper Jerusalem.

The title mentioned contains: Alleluia, which means, Laud him who is God; "without title," that is, this psalm does not speak to the Hebrews, who have stopped up their ears, but to the nations. ^C 1. You, laud the Lord, because he has taken away his grace from the Jews because of their incredulity, and has given it to you. 2. Admire his goodness, because while being God, he has become man for our sake, immutably and incomprehensibly. 3. Because he has confirmed his mercy upon all. 4. And his faith remains in us.

The title mentioned contains: Alleluia, which is, Laud him who is God. 1. Laud him with all your heart.

Addenda and corrigenda from the Vatican codex. (1) "Your" is not read. (2) "Contrite" and, etc. (3) "The" no. 14, etc., "of your repentance" (read: see "of mine"), "which I promised to offer to him." Nos. 15, 16, etc., "Jerusalem." (4) The title mentioned contains: Alleluia, "without title" among the Hebrews. The start of the first verse has the interpretation of Alleluia. Then, "without title" among the Hebrews, the psalm speaks because of their not hearing, but to the nations. ^D (5) "Their" unbelief, and he has given to us. (6) "That all," etc., "he confirmed." (7) "In" is missing. (8) The title mentioned contains: Alleluia, which, as we have often said, permits all to hymn God, just as the beginning of the psalm itself declares. (9) "Laud him with all your heart," because he is good.

2. "For his mercy endures forever." 3. "Let the house of Israel now say, that he is good." 4. "For his mercy endures forever." 5. "Let the house of Aaron now say, that he is good." 6. "For his mercy endures forever." 7. "Let all those who fear the Lord now say, that he is good." 8. "For his mercy endures forever." 9. "In tribulation I called upon the Lord." 10. "And he heard me in a broad place." 11. "The Lord is my helper, and I will not fear; what shall man do to me?" 12. "The Lord is my helper, and I shall look upon my enemies." 13. "It is good to trust in the Lord." 14. "Than to trust in man." 15. "It is good to hope in the Lord." 16. "Than to hope in princes." 17. All nations compassed me about. 18. And in the name of the Lord I was revenged on them. 19. Compassing, they compassed me about.

INTERPRETATION OF ATHANASIUS

2. "For his mercy is unfailing." 3. "The heart of those who see God in their mind." 4. "For his mercy is unfailing." 5. "Let the choir of the saints now say, that he is good; for Aaron is interpreted as 'mountain of strength'." ^B 6. "For his mercy is spread out upon all who desire it." 7. "Let all the humble in heart now say, that he is good." 8. "For his mercy is upon them." 9. "Held in the darkness of sin, I besought him." 10. "And he heard me, and led me into the rest of his light." 11. "Since he himself protects me, what shall I fear from earthly powers?" 12. "The Lord succors me, and I alone stand, seeing the princes of darkness broken by him." ^C 13, 14. "It is good to take courage and boast in the Lord, rather than to trust in earthly power." 15, 16. "It is good to wait in patience for the enjoyment of future goods, rather than to have the temporary enjoyment of sin." ^D 17. The contrary powers compassed me about. 18. And by the cross of Christ I crushed them. 19. And again they persisted in their persistence.

Additions and corrections from the Vatican codex

20. And in the name of the Lord I warded them off. ^A 21. They compassed me about like bees: 22. They were kindled like fire among thorns: 23. And in the name of the Lord I warded them off. 24. I was pushed so that I might fall: 25. And the Lord helped me. 26. The Lord is my strength and my song. 27. And He has become my salvation. 28. The voice of exultation and salvation is in the tabernacles of the righteous. 29. The right hand of the Lord has wrought power: 30. The right hand of the Lord has exalted me: 31. The right hand of the Lord has wrought power. 32. I shall not die, but live: 33. And I shall declare the works of the Lord. 34. The Lord has chastened me: ^B 35. And He has not delivered me unto death. 36. Open to me the gates of righteousness: 37. Entering into them I will confess [etc.] to the Lord. 38. This is the gate of the Lord,

ATHANASIAN INTERPRETATION

20. And by the invocation of the Lord I drove them away. 21. They attempted to nest in me, and to gather the pleasures of life into my heart. 22. And they kindled carnal concupiscences in me. 23. And I, in turn, invoking the grace of the Lord, extinguished them. 24. Rushing upon me, they suddenly struck me. ^C 25. And the Lord did not permit me to be lorded over by them. 26. He Himself strengthens me against them. 27. For He is my salvation. 28. Ineffable joy, and the grace of God in the souls and in the members of the saints. 29, 30. The Son of God strengthened me. 31. The Son of God strengthened me against the devil. 32. No longer shall sin have dominion over me, but I shall be made alive by His grace. 33. And I shall declare what He has done for me. 34. Visiting me, the Lord showed me how to flee from sin. ^D 35. And He did not permit me to perish forever for my iniquity. 36, 37. Reveal to me the senses of the Scriptures, that, being instructed in them, I may subject myself to the Lord. 38. His faith.

[index: entries preserved]

39. The righteous shall enter into it. ^A 40. I will give thanks to you, for you have heard me. 41. And you have become my salvation. 42. The stone which the builders rejected. 43. This has become the head of the corner. 44. This has been done by the Lord. 45. And it is marvelous in our eyes. 46. This is the day which the Lord has made. 47. Let us rejoice and be glad in it. 48. O Lord, save now. 49. O Lord, prosper now. 50. Blessed is he who comes in the name of the Lord. 51. We have blessed you from the house of the Lord. 52. God is the Lord, and he has appeared to us. 53. Appoint a festival in the dense thickets. 54. Even to the horns of the altar.

ATHANASIUS' INTERPRETATION

39. Those who hate wicked things. ^B 40. I will humble myself under your grace, for you have heard me. 41. And you are my salvation. 42. The Son of man, whom the rulers of the Jews, and the wise men of this world rejected. 43. This one was declared to be the one who alone contains all things, [and] the heavenly and earthly [things], and confirms all things, and is above all things, and exists as greater than all. 44. This testimony has been given by the Father, saying: This is my beloved Son. 45. And we have seen his glory, glory as of the Only-begotten from the Father, full of grace and truth. 46. His faith is the true light. ^C 47. Let us then rejoice in the Holy Spirit, and be glad in it. 48. We beseech you, O Lord. 49. Make our hearts upright to walk in [the] truth. 50. This is said by the children of the Jews, when they saw him sitting upon a foal, and they took the palm branches. 51. The apostles, preaching to the Jews and Greeks, saying: We have brought you the good news of what was said by the prophets concerning the Lord, that it has been fulfilled. 52. For when God, Jesus the Lord, was seen on the earth. 53. Finally, the Lord says to the apostles: Appoint ^D unspeakable joy for those who have put aside the hardness of their hearts, and [who] are already blossoming in the faith. 54. Together with the heavenly hosts, rejoice.

55. You are my God, and I will confess to you. 56. You are my God, and I will exalt you. 57. I will confess to you, because you heard me. 58. And you have become my salvation. 59. Confess to the Lord, for he is good; 60. For his mercy is to eternity. Alleluia (†) PSALM CXVIII. 1. Blessed are the undefiled in the way, who walk in the law of the Lord. 2. Blessed are they that search his testimonies, who seek him with their whole heart. 3. For they that work iniquity have not walked in his ways. 4. You have commanded your commandments to be kept most diligently. 5. O that my ways were directed to keep your justifications! 6. Then I shall not be confounded, when I look into all your commandments.

ATHANASIUS INTERPRETATION

7. I will praise you in uprightness of heart, in that I have learned the judgments of your righteousness. 8. Your justifications I will keep; do not abandon me completely. 9. In what does a young man correct his way? In keeping your words. 10. With my whole heart I have sought you; do not let me stray from your commandments. 11. In my heart I have hidden your words, that I may not sin against you. 12. Blessed are you, O Lord; teach me your justifications. 13. With my lips I have proclaimed all the judgments of your mouth. 14. In the way of your testimonies I have delighted, as in all riches. 15. In your commandments I will exercise myself, and I will understand your ways. 16. In your justifications I will meditate; I will not forget your words. 17. Render to your servant, that I may live, and I will keep your words.

INTERPRETATION OF ATHANASIUS

7. I will deliver myself to you with a sincere heart, when I have heard and believed concerning the future righteous retribution. 8. Your justifications I will not abandon, only do not abandon me until the end. 9. How shall anyone forget the desires of youth? By remembering those things spoken by you, which sinners are about to hear: "Depart from me, you cursed, into the eternal fire," and what follows. 10. With my whole soul I have yearned for you; do not deem me unworthy of your grace. 11. With all watchfulness I have guarded myself, lest the evil one come and take your words from my heart, and I remain barren. 12. Blessed are you, O Lord; teach me your justifications. 13. I have not held back from teaching, and from testifying to all your will. 14. Thus I am filled with joy, when I perform your commandments, as once for all storing up for myself wealth in heaven. 15. I read in your Scriptures, and with the eyes of my mind I recognize their power. 16. By night and by day I meditate on your sayings, and I will fulfill them by works. 17. Give me the grace of the Holy Spirit, and I shall be quickened by it, and I will fulfill your words through works.

In the psalm or interpretatio, there was no variation or diversity, nor was it necessary to write them down to indicate the division of verses. ANTONELLUS. But the things which Antonellus wrote, we shall add after the end of this psalm.

18. Reveal my eyes, and I will consider the wondrous things from your law. 19. I am a sojourner on the earth; do not hide your commandments from me. 20. My soul has coveted to desire your justifications at all times. 21. You have rebuked the proud; cursed are they who decline from your commandments. 22. Take away from me reproach and contempt, because I have sought your testimonies. 23. For princes sat and spoke against me, but your servant was exercised in your justifications. 24. For your testimonies are my meditation, and your justifications are my counsel. 25. My soul has stuck to the pavement; make me live according to your word. 26. I have declared my ways, and you have heard me; teach me your justifications. 27. Instruct me in the way of your justifications, and I will be exercised ^B in your wondrous things. 28. My soul has slumbered for weariness; confirm me in your words.

ATHANASII INTERPRETATIO.

18. Remove the darkness from my heart, and let your light shine, that I may recognize the precepts of your law. 19. I have no city here that remains, but I seek one to come in the heavens, of which you are the craftsman and maker; do not deem me unworthy to recognize your will. 20. My soul desires, and does not refuse to perform your judgments by night and by day. 21. The devil and his angels for destruction have been kept, who turn themselves away from your precepts, and return into their former conversations of iniquity. 22. Take away from me that old evil concupiscence, because I take delight in your precepts, from which individual men receive praises and testimony. ^C 23. For the princes of darkness have consulted against me; but I, whom you redeemed with your precious blood, was considering your Scriptures. ^D 24. For meditating by night and by day on the things which you have testified to me, I also advise these same things to my soul. 25. I have been humbled before you; make me live as your grace wills. 26. I have confessed to you my sins formerly in ignorance, and immediately you had pity on me: therefore grant me your grace. 27. Grant that I may understand the illumination of your Scriptures through your grace, and for delight I will not cease to speak in the majesty of your words. 28. My soul has been submerged by sin, but rouse me by your grace in your words.

29. ^A Remove the way of iniquity from me, and in your law have mercy on me.

30. I have chosen the way of truth, and your judgments I have not forgotten.

31. I have cleaved to your testimonies, O Lord; do not put me to shame.

32. I have run the way of your commandments, when you enlarged my heart.

33. Set a law for me, O Lord, the way of your justifications, and I will seek it always.

34. Give me understanding, and I will search your law, and will keep it with my whole heart.

35. Guide me in the path of your commandments, for it is that which I have desired.

36. Incline my heart to your testimonies, and not to greed.

37. Turn away my eyes that they may not see vanity; in your way give me life.

38. Establish your word* for your servant in your fear.

39. Remove my reproach which I have suspected, for your judgments are pleasant.

40. Behold, I have longed for your commandments; in your justice give me life.

ATHANASIUS' INTERPRETATION

29. Expel from me the desires of the world, and have mercy on me, leading me in your law.

30. I have desired the Son of God, who is the way of truth; for I remember your fearful tribunal.

31. I have begun to follow your precepts, O Lord; ^C do not leave me as a reprobate in them.

32. I perform your will readily, when you open my heart, inscribing your law upon it.

33. Confirm in my mind how I may perform your justifications, and I shall desire always to ask from you this grace.

34. Enlighten me, and I will seek the interpretation of your Scriptures, and I will strive to fulfill it through good works.

35. Since I am an infant, and do not know how to walk in your commandments, seeking also the way of them, lay hold of my soul by your grace, and make me to walk in them.

36. Subject my heart to your testimonies, and ^D not to the sin that covets against me, so that I may not be enslaved.

37. Enlighten the eyes of my mind, not to attend to the enjoyment of the world; in your Son give me life.

38. Confirm in my heart your word with your fear.

39. Remove from me the shame which I expect to endure at your tribunal, for your promises are good.

40. Behold, I have thirsted to do your commandments; give me to drink of your grace.

41. And let your mercy come upon me, O Lord, and your salvation according to your word. ^A 42. And I shall give an answer to those who reproach me with a word, because I have hoped in your words. 43. And do not take the word of truth out of my mouth utterly, because I have hoped in your judgments. 44. And I will keep your law always, for ever and ever. 45. And I will walk in calmness, because I have sought your commandments. 46. And I was speaking of your testimonies in the presence of kings, and I was not ashamed. 47. And I was meditating on your commandments, which I loved exceedingly. 48. And I lifted up my hands to your commandments, which I loved, and I was occupied with your statutes. ^B 49. Remember your word to your servant, in which you have given me hope. 50. This has comforted me in my humility, because your word has given me life. 51. The proud have acted lawlessly utterly, but I have not turned aside from your law.

ATHANASII INTERPRETATIO

41. And let your Holy Spirit, the life-giver, come upon me, just as you have promised me. 42. And give me the grace to speak from your Holy Scriptures against all heretics, both Jews and Gentiles, because I have longed ^C for your words. 43. And do not take away your grace from me until the end, because I am wholly poured out into your commandments. 44. And I will practice your law unceasingly, having it within myself both in the present and in the future age. 45. And my heart has exulted, because I was careful to do your will. 46. And I reflected in my mind on your precepts, and I resisted the kings of darkness, and I was not mastered by them. 47. And in my heart I was interpreting the Scriptures, because I am poured out with the longing to desire them. 48. And I directed the mind of my heart to the contemplation of your Scriptures, which I loved, and I continued testing and judging what is contained in your Scriptures. ^D 49. Remember that you promised to show mercy, if I turned to your words. 50. This promise comforted me, when I was in my sin, because you have said: I do not desire the death of the sinner, but that he may turn and live. 51. Those who despise your precepts act wickedly until the end; but I have not departed from your law.

52. I have remembered your judgments from of old, O Lord, and I have obtained comfort. 53. Faintness has taken hold of me because of the sinners who have forsaken your law. 54. Your justifications were the subject of my songs in the place of my pilgrimage. 55. I have remembered your name in the night, O Lord, and I have kept your law. 56. This has come to be for me, because I have sought your justifications. 57. You are my portion, O Lord; I have said I would keep your law. 58. I have entreated your face with my whole heart; have mercy on me according to your word. 59. I have thought on your ways, and I have turned my feet unto your testimonies. 60. I have been prepared, and I am not troubled, that I might keep your commandments. 61. The cords of the wicked have encompassed me, but I have not forgotten your law. 62. In the middle of the night I rose to give praise to you for the judgments of your justice. 63. I am a partaker of all them that fear you and that keep your commandments. ^A

ATHANASIUS' INTERPRETATION

52. Only when I remembered your precepts from the beginning, O Lord, does my heart rejoice. 53. Much tribulation held me when I saw sinners despising your laws. 54. Always I delighted in your justifications, existing everywhere on earth. ^B 55. When sin entered, I remembered that you are my God, and I withdrew from it; for this you commanded me. 56. This was an aid to me, that I desired your justifications more than sin. 57. You are my life, O Lord; for I purposed to fulfill your law. 58. I prayed to come—[your grace]—with my whole heart; have mercy on me, and send it, as you have said: Ask, and it shall be given you. 59. I understood that I walk in sins, and repenting, I fled to your sufferings. 60. Even unto death, I prepared my soul for your will, and it was not burdensome for me to fulfill your commandments. ^C 61. Suggestions of contrary powers entered into me for [the sake of] desires; but I remembered that those who committed adultery in the floods perished, and the Sodomites were consumed [burned together]. 62. When all are held by sleep, I, standing with a watchful mind, served you in psalms, and hymns, and spiritual songs. 63. Looking at each of those who are well-pleasing to you, I observe how each one of them conducts his life, and taking something from each, I hold it to myself, performing this very thing, just as he does. ^D

64. Your mercy, O Lord, is full of the earth; teach me your justifications. ^A 65. You have done kindness with your servant, O Lord, according to your word. 66. Teach me kindness, and discipline, and knowledge, for I have believed in your commandments. 67. Before I was humbled, I committed a fault; therefore I have kept your statement. 68. You are good, O Lord, and in your goodness teach me your justifications. 69. Iniquity of the proud has been multiplied upon me; but I with my whole heart will search out your commandments. 70. Their heart is curdled like milk; but I have meditated on your law. 71. It is good for me that you have humbled me, that I may learn your justifications. ^B 72. The law of your mouth is good to me above thousands of gold and silver. 73. Your hands have made me and fashioned me; give me understanding, and I will learn your commandments. 74. They that fear you will see me, and will be glad: because I have greatly hoped in your words.

INTERPRETATION OF ATHANASIUS

64. There is no man whom you do not pity; and you will also pity me, and you will teach me your justifications. 65. You have fulfilled all your kindness in me, as you promised me. 66. Grant me to know ^C the charity, humility, and power of your Scriptures by your grace, for I have believed that there is a retribution for the just and for the unjust. 67. Before I was subjected to you, I sinned in many things; therefore now, what you have commanded me, I have kept. 68. You are good, O Lord, and in your good Spirit teach me your justifications, both to know and to do. 69. A multitude of diabolical desires and thoughts has rushed upon me; but I have by no means surrendered my heart to them, for I kept my mind on your precepts. 70. Their heart has become hardened, ^D but I have my mind in your fear. 71. It is good for me that you have softened my heart, so that I may receive your grace. 72. Great are the riches which you have given me, saying: *Receive the Holy Spirit*, which is above all the riches that anyone has ever conceived in his mind. 73. You, from the beginning, when I was clay and earth, made me according to your image and likeness; and now, since my heart has been corrupted by earthly concupiscences, renew it, and make it, as being your image, to have your precepts inscribed within it. 74. Your saints and all the angels will rejoice, seeing that I have repented.

75. I have known, O Lord, that your judgments are righteousness, and in truth you have humbled me. ^A 76. Let your mercy be for my consolation according to your promise to your servant. 77. Let your mercies come to me, and I shall live, because your law is my meditation. 78. Let the proud be shamed, because they have wrought iniquities against me; but I will occupy myself with your commandments. 79. Let those who fear you and know your testimonies be converted to me. 80. Let my heart be blameless in your justifications, so that I may not be put to shame. 81. My soul has fainted for your salvation, and I have hoped in your words. 82. My eyes have failed for your promise, ^B saying: When will you console me? 83. Because I have become as a wineskin in the frost, yet I have not forgotten your justifications. 84. How many are the days of your servant? When will you execute judgment for me upon those who persecute me? 85. The transgressors have told me tales, but not according to your law, O Lord.

ATHANASIUS' INTERPRETATION

75. Enlightened by your grace, I have known that your precepts are just, and what you pronounced in them against me, the sinner, you have justly defined. 76. But again, let your mercy be to me a consolation, since you have thus spoken: I do not desire the death of the sinner, but that he should repent ^C and live. 77. May your grace visit me and make me, who was dead because of sin, alive again, because I have begun to meditate on your law. 78. Let the opposing powers be shamed, because they have taken me into captivity; but I will fix my mind upon your will. 79. Those who have your grace and know the power of your holy Scriptures will instruct me. 80. Let my heart be purified by your grace in your justifications, having within it no desire or care for earthly things, so that I may not again be put to shame before your ^D tribunal. 81. My soul thirsts for your salvation; water me with your words. 82. I am consumed altogether by the desire of thoughts, wondering when you will water me with your grace. 83. Because I am withered and dried up in my sin, I know and remember that you said in your justifications that you receive the sinner. 84. How many other days have I to live? When will you give me power to tread upon all the power of the enemy, for as long as they have tyrannized over me? 85. The demons have displayed their own deceits beforehand, but not as you will, O Lord.

86. All your commandments are truth: they have persecuted me unjustly, help me. 87. They have almost consumed me on the earth, but I have not forsaken your commandments. 88. According to your mercy make me live, and I will keep the testimonies of your mouth. 89. Forever, O Lord, your word remains in heaven. 90. Through all generations is your truth; you have founded the earth, and it remains. 91. By your ordering the day remains: for all things serve you. 92. If your law had not been my meditation, then surely I would have perished in my humility. 93. Forever I will not forget your justifications, for in them you have given me life. 94. I am yours, save me: for I have sought out your justifications. 95. Sinners have waited for me to destroy me: I have understood your testimonies. ^B 96. I have seen the end of all completion: your commandment is exceedingly broad.

INTERPRETATION OF ATHANASIUS

86. I know that you are a righteous judge unto all: for those who flee from them, and who desire to come to you, who are my Lord by nature, they persecute, seeking to plunder me; help me. 87. They have rushed upon me so strongly that they almost killed me in my sin; but I in my heart was saying to my soul: Remember what God has commanded you. ^C 88. Just as your mercy is immense and unsearchable, so give me your grace which gives me life, and I will fulfill the precepts which you have commanded me. 89. In the heart, in which you familiarly dwell, your will is unceasing. 90. In the saints, who have pleased you at all times, your faith is true: you have founded the world in your faith, and the gates of hell shall not prevail against it. 91. By the gift of your graces your light remains, because you are the Lord of heavenly, and earthly, and infernal things. ^D 92. If I had not even now begun to learn your law, but had remained as before, I would have perished in every way in my sin. 93. I will by no means forget your sufferings, because you gave me life when I was dead by your blood. 94. You have utterly redeemed me with your precious blood; save me, for I believe, having heard your preaching. 95. The contrary powers sought to destroy me in idolatry; but I believe, having heard the things said by you concerning faith in you and hope. 96. I have seen the end of all glory and fleshly pleasure.

97. How I have loved thy law, O Lord; it is my meditation all the day. 98. Above mine enemies thou hast made me prudent in thy commandment: for it is with me forever. 99. Above all my teachers have I understood: for thy testimonies are my meditation. 100. Above the elders have I understood, because I have sought out thy commandments. 101. From every evil path I have restrained my feet, that I might keep thy words. 102. From thy judgments I have not declined, for thou hast laid down a law for me. 103. How sweet are thy words to my throat, more than honey to my mouth! 104. From thy commandments I have understood; therefore I have hated every path of iniquity. 105. Thy law is a lamp to my feet, and a light to my paths. 106. I have sworn, and have established it, to keep the judgments of thy righteousness.

ATHANASIUS' INTERPRETATION.

107. I have been humbled entirely: O Lord, invigorate me according to thy word. ^A

108. The voluntary offerings of my mouth be pleased with, O Lord, and teach me thy judgments.

109. My soul is in thy hands always, and I have not forgotten thy law.

110. Sinners have set a snare for me, and I have not wandered from thy commandments.

111. I have acquired thy testimonies for an inheritance for ever, because they are the exultation of my heart.

112. I have inclined my heart to perform thy statutes for ever for a recompense.

113. I have hated the transgressors, but I have loved thy law.

114. Thou art my helper and my protector, and I have hoped in thy word. ^B

115. Depart from me, ye wicked, and I will search out the commandments of my God.

116. Uphold me according to thy word, and I shall live, and do not put me to shame from my expectation.

117. Help me, and I shall be saved, and I will meditate in thy statutes always.

INTERPRETATION OF ATHANASIUS

107. Before, when sin ruled over me, I did many wicked things before thee; invigorate me, as thou hast said: *He who believes in me has eternal life.*

108. And the uncertain and secret things of thy wisdom, reveal to me.

109. Thou didst give thyself even unto death, and I have not forgotten love for thee and for my neighbor.

110. Demons cast into me the love of money, and I did not wander; for I remembered thee saying: *How difficultly will they that have riches enter into the kingdom of heaven.* ^C

111. I kept hidden, while I see the manifestation of thy testimonies, that there is an ineffable joy in my heart.

112. For eternity I have surrendered myself entirely to please thee at all times, on account of the eternal recompense of thy good things.

113. Those wishing to turn me away from the truth I have turned away from, but thy commandments I have cherished [fixed] in my heart.

114. Thou in all things protectest me; for I have believed what has been said by thee concerning the blessed hope. ^D

115. Depart from me, ye adverse powers, and I will set my mind to how I shall fulfill the commandments of my God.

116. Deliver me from the snares of the devil, as thou hast promised, saying: *Death shall no more have dominion over you,* and do not allow me, having been overcome, to be deprived of eternal life.

117. Surround my heart with thy grace, and...

grant that I may be kept, and when there is peace within me, I shall have no other care than to do thy will always.

118. Some indeed, he says, believed thee to be God, while others gave themselves over to lasciviousness, and avarice, and to other vices.

119. I have considered that all those who are attached to lasciviousness are lost; for this reason I yearn for thy testimonies, because they are eternal life.

120. Grant that thy fear may be fixed in my limbs unshaken, so that I may exist as one dead to sin; for I have heard concerning eternal punishments, and I have feared.

121. I have believed just as thou hast commanded me, and I have fulfilled thy will; do not allow me to be mastered by the opposing powers.

122. Wait patiently for my repentance, so that the opposing powers may not find some occasion to accuse me before thee.

123. My whole desire is to receive thy grace, and to fulfill what thou hast commanded me.

124. And perform thy justifications with me, as is the custom of thy mercy, and according to the greatness of thy mercy also prepare my heart by thy grace to perform just things with thee.

125. Thou hast redeemed me with thy precious blood, and I have subjected myself to thee; give me grace, that I may know how to perform what thou hast commanded me.

126. Now is the time to contend for thy truth even unto death, since they have denied thy faith.

127. For this reason I have held fast to thy holy Scriptures more than to choice gold. For topaz ^B is interpreted as "good"; since, therefore, this wealth... ^C ... ^D

^A is fleeting, and does not exist eternally because of thy commandments, for this reason I loved thy commandments more.

128. Therefore I was ready for all thy will, and I despised every sin, because I look toward the reward.

129. Thy testimonies are full of wonder to him who is able to understand them; therefore I desired to know the power of thy Scriptures.

130. The interpretation of the Scriptures illuminates and leads into understanding those who are as infants in understanding. ^B

131. Thirsting for thy grace I prayed to thee, and thou gavest me thy Holy Spirit, because I desired to know the interpretation of the Scriptures.

132. As thou lookest upon them that love thee with mercy and compassion, so also look upon me and have mercy on me.

133. Make the eagerness of my heart follow thy will, and may no power of the devil prevail to turn me aside from the love toward thee. ^C

134. Deliver me from every encroachment of the demons, and I shall keep thy commandments.

135. Let the light of thy grace shine in my heart, and teach me to understand and to do thy justifications.

136. I have let flow rivers of tears from my eyes, weeping and recalling that I did not keep thy law.

137. Thou art a righteous judge, O Lord, and there is no respect of persons with thee. ^D

138. Thou hast commanded that thy testimonies be righteousness, and that it be done with nothing by way of hypocrisy.

139. ^A My zeal hath made me pine away: because my enemies forgot thy words.

140. Thy word is tried exceedingly, and thy servant hath loved it.

141. I am young and despised: yet I have not forgotten thy justifications.

142. Thy justice is justice for ever: and thy law is the truth.

143. Trouble and anguish have found me: thy commandments are my meditation.

144. Thy testimonies are justice for ever: give me understanding, and I shall live.

145. I cried in my whole heart, hear me, O Lord: I will seek thy justifications.

146. I cried unto thee, save me: that I may keep thy testimonies.

147. I prevented the dawning of the day, and cried: because in thy words I have hoped.

ATHANASIUS' INTERPRETATION

139. I have withered away entirely on account of zeal for thee, because I see heretics taking things contrary to thy faith from thy Scriptures.

140. Since he himself is a fire, thy words are for the burning up of wood, hay, and stubble—that is, evil actions. But thy servant loves thy word, because, being ignited, it burns away the thorns of life.

141. ^C I have now begun to turn myself from my sins to thee, and all men hold me in reproach as a sinner; yet I, being reproached by them, kept thy justifications.

142. He who does justice is just for ever: and all those things which thou hast promised concerning future goods are truth.

143. Poverty and persecution found me, but I remembered that thou saidst: Blessed are they who hunger [and thirst after justice], and blessed are ye when they shall revile you and persecute you.

144. Thy testimonies are justice, both now and in the world to come; grant me understanding of them, and I shall live by them.

145. ^D O Lord, be patient with me, and I will repay thee everything; for I will look into thy Scriptures, and I will recognize what I have not fulfilled in them, and this I will fulfill for thee.

146. Save me, who am submerged by sin, even as thou didst save Peter in the surge of the sea, and I shall not abandon thy testimonies.

147. As I saw my soul resting from those things disturbing it, I confessed my sins to thee; for I have hoped in thy words, because thou hast said: Come to me, all you that labour, and are burdened, and I will refresh you.

148. My eyes have prevented the morning: that I might meditate on thy words. 149. Hear thou my voice, O Lord, according to thy mercy, and according to thy judgment give me life. ^A 150. They that persecute me have iniquity drawn nigh; but they are gone far off from thy law. 151. Thou art near, O Lord, and all thy ways are truth. 152. I have known I from the beginning concerning thy testimonies: that thou hast founded them for ever. 153. See my humiliation, and deliver me: for I have not forgotten thy law. 154. Judge my judgment, and redeem me: quicken thou me for thy word's sake. 155. Salvation is far from sinners: because they have not sought out thy justifications. 156. Thy mercies are many, O Lord: according to thy judgment give me life. ^B 157. Many are they that persecute me, and afflict me; but I have not declined from thy testimonies. 158. I beheld the transgressors, and I pined away: because they kept not thy words. 159. See that I have loved thy commandments, O Lord; quicken me in thy mercy.

INTERPRETATION OF ATHANASIUS

148. My heart’s eyes have watched to receive the light of thy Scriptures. 149. As thy mercy is immense, so hear me, and according to thy will, so give me life. 150. Adversarial powers have brought forth wicked desires; but when they saw thy law existing in me, they vanished. ^C 151. Thou art near, O Lord, to those wishing to flee to thee, and all thy commandments are not burdensome. 152. From the beginning I have known from thy Scriptures, that thy commandments are invincible [immutable]. 153. Remember that I am earth and dust, and deliver me from adversarial powers, since I am unceasingly anxious as to how I may fulfill thy law. 154. Since thou art a just judge, deliver me, who am unjustly oppressed by demons, and by thy word give me life. 155. For thou hast said: None of you acts unjustly; sinners are delivered unto death, because they have not desired the promise of the life to come. ^D 156. I know that thy mercies are immense; as thou willest, give me life. 157. Concerning opposing powers. For I remembered thee saying: In your patience you shall possess your souls; and: He that shall endure unto the end, he shall be saved. 158. I observed those perishing, and I pined away, because they resisted thy will. 159. O Lord, who knowest the hearts of all, thou knowest that I desire to fulfill thy precepts; having mercy on me and helping me, give me life through thy grace.

160. The beginning of thy words is truth, and all the judgments of thy righteousness are for eternity. ^A 161. Princes have persecuted me without cause, and my heart has feared at thy words. 162. I will rejoice at thy sayings, as one who finds great spoil. 163. I have hated iniquity and abhorred it; but I have loved thy law. 164. Seven times a day I have praised thee for the judgments of thy righteousness. 165. Great peace have they that love thy law, and there is no scandal for them. 166. I have expected thy salvation, O Lord, and I have loved thy commandments. 167. My soul has kept thy testimonies and has loved them exceedingly. ^B 168. I have kept thy commandments and thy testimonies, because all my ways are before thee, O Lord. 169. Let my prayer approximate before thee, O Lord; give me understanding according to thy saying.

ATHANASIUS'S INTERPRETATION

160. The beginning of thy commandments is faith in thee, and in the world to come, the retribution of each according to his works. 161. The contrary powers came to detain me in the vanity of vanities, and, having remembered the eternal judgment, my heart feared to be with them. 162. Thus I rejoice in thy sayings, as one who finds an immense treasure. ^C 163. I have hated every sin, and I abhor it; but to love thee and my neighbor is my joy. 164. First: I have incessantly praised thee, exerting myself to rouse thy good righteousness; but it is also understood in another way: that through the seven gifts of thy light which are in the precepts of thy righteousness, I have praised thee in deed and in word. 165. Those who desire to fulfill thy law are not fought against by anyone, nor is there any evil desire in them; for having within themselves thy immense grace, which thou hast loved, they help and teach them. ^D 166. I looked to eternal life, O Lord, and therefore those things which thou hast commanded me were sweet to me. 167. My soul remembers thy sufferings, and they are always fixed in its mind through remembrance very deeply. 168. I kept within myself what thou hast commanded me, and all things strongly testified to me that I was performing them in deed and in word. 169. Make my prayer so strong and powerful that it may be able, having risen, to be found near thee. Or again: Mayest thou, having inclined thyself through thy philanthropy, become near it [the prayer], so that in this way thou mayest draw near to me; and as thou hast said, "Ask, and it shall be given to you," grant to me, who am asking, thy grace, and in it give me understanding.

170. Let my petition enter into thy sight, O Lord; deliver me according to thy promise. ^A 171. My lips shall proclaim thy hymn, when thou shalt teach me thy justifications. 172. My tongue shall pronounce thy word, because all thy commandments are equity. 173. Let thy hand save me, because I have chosen thy commandments. 174. I have longed for thy salvation, O Lord, and thy law is my meditation. 175. My soul shall live, and it shall praise thee, and thy judgments shall help me. 176. I have gone astray as a sheep that is lost, seek thy servant, because I have not forgotten thy commandments. ^B

PS. CXVIII (One hundred and eighteenth).

1. Blessed, etc. 2. They who walk, etc. 3. Blessed, etc.

ATHANASIUS' INTERPRETATION

170. Open the gates of thy heavens, and receive my supplication, just as thou hast said: "Call upon me in the day of thy tribulation, and I will deliver thee, and thou shalt glorify me": so now, receiving my supplication, deliver me. ^C 171. I will render a hymn, glorifying thee, when thou shalt enlighten me to understand and to do thy justifications. 172. I will speak thy word confidently, because from the beginning even to the end, they are justice, which thou hast commanded us. 173. Prepare thy grace to keep me, because I have chosen thy precepts. 174. I have longed, O Lord, to know the manifestation of thy precepts; therefore I seek the explanation of each of the Scriptures. 175. Fill my soul with life through thy grace, and it shall praise thee by it, and let thy judgments be weapons to me against opposing powers. 176. I have gone astray, leaving the true shepherd; but thou knowest where I am; grant that thou mayest desire to find me, since even as a wanderer, I, like a sheep, crying out, seek thee, and thy flock, fearing lest because of my sin I may become a prey to the opposing powers. ^D

The preceding title, written in cinnabar (vermilion), contains etc. It is interpreted in various and many ways, exhorting us to hymns and praise.

1. Blessed, as according to Job. The *Aleph* written in cinnabar ascribed to the verse is interpreted as "principatus oris" (the beginning of the mouth), that is, he who can not offend in word, this represents the perfect man.

2. They who abstain, etc. 3. Blessed, etc. 4. Fervent, etc., as to how they receive him dwelling within themselves. 5. They who say, etc., they do not obey his precepts.

6. You, etc. 7. Would that, etc. 8. Then, etc. 9. I will confess, etc. 10. In that I have learned, etc. 11. Your ordinances, etc. 12. In what, etc. 13. In observing, etc. 14. In all, etc. 15. In heart, etc. 16. Blessed, etc. 17. On my lips, etc. 18. In the way, etc. 19. ^A In your commandments, etc., and I will consider your wonders. 20. In your ordinances, etc. 21. I will not forget, etc. 22. Retribute, etc. 23. Reveal, etc. 24. A sojourner, etc. 25. Do not conceal, etc. 26. Coveted, etc. 27. You rebuked, etc. 28. Cursed, etc. 29. Remove, etc. 30. For indeed, ^B etc. 31. For indeed your testimonies, etc. 32. It adhered, etc. 33. Your ways, etc. 34. The way, etc. 35. It slumbered, etc. 36. The way, etc. 37. The way of truth, etc. 42. Deduct me, etc. 43. Incline, etc.

ATHANASIUS' INTERPRETATION

6. You said, etc., you treated God's works negligently, etc. 7. Give, etc. 8. In the day of your judgement I shall not hear, etc. 9. I will deliver, etc. 10. When I hear, etc. 11. Your ordinances, etc. 12. How does one forget the youthful passions? The name written in cinnabar ^C next to it, *Beth*, is interpreted as "house." It signifies that the younger man thus corrects his way, if his soul and his limbs are the house of God. 13. In the, etc., the eternal [fire] prepared for the devil and his angels. When I remembered what was said by you, etc., into the eternal fire which is prepared for the devil and his angels 14. In all, etc., you valued, etc. 17. I did not shrink from teaching, etc. 18. Thus with joy, etc. 19. In your scriptures, etc., of my heart, etc. 20. Night and day. 21. And I will fulfill them by deed. 22. Give, etc., of your holy Spirit, etc. 23. Separate darkness, etc. 24. I have [it] not, etc. 25. Do not consider me unworthy to know your will. 26. My soul longs, etc., and is never sated with doing. 27. Concerning the devil, etc. 28. Into destruction, etc., they return to their former wicked conversations. 29. Remove, etc., that each of them may be witnessed, etc. 30. For indeed, etc., I was restrained, etc. 31. For indeed [I was] meditating, ^D etc. 32. I was humbled, etc. 33. I confessed to you, etc., and you immediately willed me, etc. 34. The illumination, etc., and for the sake of delight I will not cease mediating in, etc. 35. Expel, etc. 36. [according to me] is missing. 37. I desired you as a son, etc., for I remember the awesome, etc. 42. Since I am an infant, etc., to walk, etc., I will seek out, etc., to walk, etc. For since I am an infant, etc., [I will seek to] walk, etc., but I will seek the way, etc., and make me walk in them. 43. Subject, etc., that I may not be, etc.

44. Turn away, etc. 45. In the way, etc. 46. Statue, etc. 47. Take away, etc. 48. Behold, etc. I have coveted, etc. 49. And let come, etc. 50. And I shall answer, etc. 51. Because I have hoped, etc. For I have hoped in thy words, etc. 52. And do not take away, etc. 53. And I will keep, etc. 54. And I was walking, etc. 55. And I spoke, etc. 56. And I was meditating, etc. which I loved, etc. And I was meditating, etc. 57. And I lifted up, etc. 58. And I was exercised, etc. 59. Remember, etc. 60. This [is], etc. 61. Because thy word, etc. The word, etc. 62. The proud committed iniquity, etc. ^A 63. I remembered, etc. 64. Defection, etc. 65. You shall sing, etc. 66. I remembered, etc. 67. This, etc. 68. My portion, etc., to keep thy laws. 69. I besought, etc. 70. I thought, etc. 71. I was prepared, etc. 72. Ropes, etc. 73. And of the law, etc. 74. Midnight, etc. 75. Partaker, etc. 76. Of thy mercy, etc. 77. Goodness, etc., according to thy word, etc. 81. Multiplied is, etc. 82. Coagulated is, etc. 85. Thy hands, etc. 86. Give me understanding, etc. 87. They that fear thee, etc. ^B

INTERPRETATION OF ATHANASIUS

44. Enlighten, etc., that I may adhere to thee, etc. 45. In thy Son, etc. 47. Take away, etc., the reproach, and give me boldness to have in thee, etc. 49. And let come, etc., quickening me, as thou hast promised me. 50. And give me, etc. 51. Because I have hoped in, etc. 52. And do not, etc., in thy precepts I am poured out. 53. And I will do, etc., who has the law, etc., and in the present age, and in the age to come. And I will do, etc. 54. And he exulted, etc. 56. And, etc., I was dissolving in myself by desire in them. And, etc., I was dissolving in myself, etc., I am poured out with desire in them. 57. And I stretched out, etc., which I loved. 58. And I remained, etc. ^C 59. Remember, etc., which thou didst promise me, etc., if I shall be occupied in, etc. 60. This, etc. 61. Because thou hast said, etc., to turn back, and, etc. 62. They that despise, etc. 63. Alone, etc. 64. Much, etc., when I was beholding, etc., thy law in every place, etc. 65. Ever, etc. 66. Sin, etc., this, for thou didst charge me. With sin [entering] into me, etc., for this thou didst charge me. 69. I besought to come in all, etc., and send thy help, as thou saidst: Ask, etc. I besought to come in all, etc., and send thy help, as thou didst say: Ask, etc. 72. Suggestions, etc. ^D 73. For I was remembering, etc., in the deluge, etc., they were struck by lightning. 74. When, etc., I stood serving thee, etc. 76. It is not, etc., and have mercy upon me, and teach me, etc. 81. A multitude, etc., into them the, etc., I had into them, etc. 82. Their hearts are hardened against me; I, however, etc., have [my foundation] in thy law. 85. Thou from the beginning, etc., didst form me according, etc. 86. And now, etc., renew it, so that what is thy image, etc., may keep thy precepts inscribed within itself. 87. Thy saints, etc., seeing me, etc.

88. I have known, etc. 89. And by truth, etc. 90. May it be, etc. 91. Let them come, etc. 92. Let them be ashamed, etc. 93. Convert me, etc. 94. May it be, etc. 95. It has failed, etc., and to thy words, etc. 96. They have failed, etc. 97. That, etc. 98. Thy justifications, etc. 99. How many, etc. 100. They have told me, etc., discourse, etc. 101. All, etc. 102. Unjust, etc., help me, etc. 103. By a little, etc. 104. According to, etc. ^A

105. Unto eternity, etc. 106. Unto a generation, etc. 107. Establish, etc. 108. By ordinance, etc. 109. If not, etc. 110. Unto eternity, etc. 111. I am, etc. 112. Me, etc. 113. All, etc. 114. Broad, etc. 115. How, etc. 116. All, etc. 117. Above enemies, etc. 118. Above all, etc. 119. Above old men, etc. 120. From every way, etc. 121. From judgments, etc. ^B 122. As, etc. 123. From commandments, etc. 124. Lamp, etc.

INTERPRETATION OF ATHANASIUS

88. Enlightened, etc., you have given every world, etc. 89. And what, etc. 90. But again let it be, etc. 91. You will enliven, etc., because, etc. 93. Shall instruct, etc., and seeing the holy Scriptures. 94. May it be perfected, etc. 95. He thirsts, etc. 96. The word is consumed, etc. (read, as in the Barberini codex, "It is entirely consumed"). 97. That, etc. 98. I know, and I remember, etc., to help sinners. 99. How many, etc., will you give me, etc., have they lorded over me? 100. They have set before me that, but not so do you wish, O Lord, etc. ^C 101. I know that you are a just judge over all. 102. Fleeing me, etc. 103. Thus, etc., they have rushed upon me, and in my sin, I, etc. 104. As, etc., thy precepts, etc.

105. In the heart, in which you dwell, and walk about, etc. 106. In thy saints, who, etc. 107. You established all the world, etc. 110. Not surely, etc., you have enlivened. 112. Me, etc., hearing from you concerning your hope, I believed. 113. All, etc., I saw the end. 114. But they, etc., preserving, etc. 115. As alone, etc., to love thy name. 116. Ceaselessly, etc., and I progress in it. 117. For, etc., this grace. ^D 118. Above, etc. 119. Above the old men, etc. 120. From every way, etc. 121. In thy precepts, etc., I have not gone across, because you by your grace have led me. 122. The first, indeed, is my own, etc., thy justifications are sweeter to me, etc., and after it is received, etc., its sweetness immediately falls away, etc. 123. From the, etc., I was given understanding. 124. When, etc., your law appears to me, lest I, stumbling [or "should I stumble"] in my sin, fall or something of my mind be wounded, etc. It shines upon me, that I may know what I should do?

125. I have sworn, etc. 126. I have been humbled, etc. 127. Voluntary, etc. 128. And the judgments, etc. 129. My soul, etc. 130. They have set, etc. 131. I have inherited, etc. 132. I have inclined, etc. 133. The transgressors, etc. 134. My helper, etc. 135. Depart from me, etc. 136. Uphold me, etc., and I shall live, etc. 137. Help me, etc. 138. Thou hast despised, etc. 139. Those who depart, etc. 140. Thou hast fastened, etc. 141. I have done, etc. ^A 142. Receive, etc. 143. My eyes, etc. 144. Do, etc. 145. Thy servant, etc. 146. It is time, etc. 147. Therefore, etc. 148. Therefore, etc. 149. Wonderful things, etc. 150. The manifestation, etc. 151. My mouth, etc. 152. Look upon me, etc., thy name, etc. 153. My steps, etc. 154. Redeem me, etc. 159. Thou hast made to pine, etc. 160. Ignited, etc. 161. And thy servant, etc. ^B

ATHANASIUS' INTERPRETATION

125. The oath, etc. 126. Having been mastered, etc., before you; and vivify me: as thou hast said, etc. 127. Let my prayer be directed, etc., in thy sight. 128. And the things that are hidden, etc. 129. Thou hast delivered, etc. 130. The demons have cast upon me, etc. 131. I was pricked in, etc. I have been brought low in knowing the manifestation, etc., for there is ineffable joy in my heart. 132. I have delivered, etc., to please thee, etc. 133. The things, etc. I have embraced thy precepts in my heart. 134. Thou, etc., to those things said to me by thee, etc. 135. Depart, etc., how, etc. 136. Rescue me, etc. 137. Encompass, etc., and no other care shall be mine, etc. 138. That some indeed did not believe, etc. 139. I have considered, etc., those who were glued, etc. 140. Thou hast made firm, etc. 141. I have believed in thee as, etc. 142. Be patient, etc., to accuse me before thee, etc. 143. My whole desire is to receive, etc. 144. Do with me, etc., thy mercy, etc., thy justifications, etc. ^C 145. You have redeemed, etc., with your honor, etc., your grace, etc. 146. Now it is time, etc. 147. Therefore, etc. Since this present wealth is temporary, but the wealth through your commandments is eternal, therefore I have loved [it] more, etc. 148. Therefore, etc., I was looking back. 149. Are full of all awe, etc., by Him who is able, etc. Therefore, etc., your testimonies are full, etc., therefore, etc. 150. The interpretation regarding understanding, etc. 151. Thirsting, etc., because I desired to know the interpretation of thy Scriptures. 152. As you looked upon, etc., and have mercy on me. ^D 153. The eagerness, etc. Free me from all fraud and aggression, etc. 159. I have pined away, etc., speaking about, etc. I have pined away, etc., [speaking of] heretics who speak against your Scriptures concerning your faith. 160. For you are, etc., stubble, that is, evil actions. Since you are fire yourself, etc., [shunning] stubble, that is, evil works. 161. And the servant, etc., the thorns of life in himself he burns.

162. I am young, etc. ^A 163. The beginning, etc. 164. Princes, etc. 165. And from words, etc. 166. I shall rejoice, etc. 167. Iniquity, etc. 168. Seven times in the day, etc. 169. Peace much, etc. 170. I kept, etc. 171. Let it approach, etc. 172. According to your word, etc. 173. Let there enter, etc. 174. Shall pour forth, etc. 175. Will pronounce, etc. 176. Let be, etc. 177. Shall live, etc. 178. I have gone astray, etc.

ATHANASII INTERPRETATIO.

162. I am young, etc., and all [are] towards reproach/scorn for me, etc. 163. Need, etc., because you said: Blessed, etc., when they shall perceive you and reproach you. 165. Justice, etc., and to the age to come, make me understand, etc. 166. O Lord, etc. 167. Look, etc., and I shall know what not, etc. 168. In sorrow of heart I cry to you, etc. 169. As I saw, etc., I confess to you, etc. 170. I hoped, etc. 171. I awakened, etc., and gladly, etc. ^B 172. As, etc., and as you wish, vivify me. 173. They brought to me [things] contrary, etc., where truly they saw in me, etc. 177. As a righteous judge existing, etc., deliver me and through your word make me understand, because you said: Nothing shall hurt you. 178. To those who are dead, etc. 179. I know, etc. 180. I remembered, etc. 181. I observed, etc., and I watched, etc. 182. I know, etc., and helping me, etc. 183. The beginning, etc., to believe in you, etc., you will render to each, etc. 184. The contrary, etc. 185. And having been reminded, etc. 186. Thus I rejoice, etc. 187. All, etc., joy to me it is. I have hated, etc. ^C 188. By the first, etc., I praised you, continuously performing through good works your justice, etc. 189. The desire, etc., which they loved, helping and teaching them. 192. I kept in myself that which you commanded me, and you bear witness to me, that you inspect all that I perform by deed or by word. 195. Thus, etc., become, so thus [approach my] [prayer]. So, etc. 195. And as, etc. 196. Call upon me, etc. 197. I will speak, etc. 198. Prepare, etc., to keep, etc. 200. Vivify me, etc., and let them praise (a) through you, etc., that they may become, etc. 201. I have gone astray, etc., where I am now. ^D Will, therefore, etc., I [who] seek you, etc. Erravi, etc., wretch that I am. Make it so that you wish, therefore, to find me, etc., I cry seeking you, etc.

≫

Song of Ascents. Psalm 119.

1. In my tribulation I cried to the Lord, and he heard me. 2. O Lord, deliver my soul from wicked lips, 3. And from a deceitful tongue. 4. What shall be given to thee, or what shall be added to thee, to a deceitful tongue? 5. Sharp arrows of the mighty, 6. With coals of desolation. 7. Woe is me, that my sojourning is prolonged! 8. I have dwelt with the inhabitants of Cedar: 9. My soul hath been long a sojourner. 10. With them that hated peace I was peaceable: 11. When I spoke to them, they fought against me without cause. ^B

ATHANASII INTERPRETATIO.

The inscription set before it contains: A Song of Degrees, which is interpreted as the confession of those coming from their sins, that they may ascend to the faith of the Lord and his commandments. Therefore they are called Steps, because just as from the waters [of baptism], so they who are converted begin from the first of the Psalms of Degrees to make confession from the idolatry and the works thereof, and afterwards, by individual steps, those ascending are shown to be higher by these steps which they have climbed; for perfect ones [are shown to be] perfect, and they offer more perfect confessions and acts of thanksgiving. ^C

1. When I was reduced into slavery by sin, I cried with tears to the Lord, and he heard me. 2, 3. O Lord, I entreat thee, deliver my soul from contrary powers and from the devil. 4. But God, hearing him, says to him: What shall I give thee, and with what aid shall I succor thee, that I may deliver thee from idolatry? 5, 6. I will send to thee the apostles of my Son, with his words which lay waste idolatry, and every power of the enemy. 7. He then makes confession, saying: Woe is me, for I have consumed my whole life living luxuriously. 8. And I remained deaf, ^D worshiping the idols of the powers of darkness: for Cedar is interpreted as darkness. 9. I was foolish, and I had placed all my hope in them. 10. I was a friend of the powers of the devil, who are enemies of peace. 11. When I served them, they ruled over me, leading me captive into useless and vain desires.

Song of Ascents. Psalm 120.

1. I lifted up my eyes to the mountains, from whence help shall come to me. 2. My help is from the Lord, 3. Who made heaven and earth. 4. Let not thy foot be moved, 5. And let not him that keepeth thee slumber. 6. Behold he shall not slumber, ^A nor sleep, he that keepeth Israel. 7. The Lord shall keep thee, 8. The Lord is thy protection upon thy right hand. 9. By day the sun shall not burn thee: 10. Nor the moon by night. 11. The Lord shall keep thee from all evil: 12. The Lord shall keep thy soul.

ATHANASII INTERPRETATIO.

The proposed title contains: Canticum Graduum; the confession of those ascending from the first degree to the second, that is, from the confession of sins to being vigilant in mind at the same time, and to recognizing one's own help, which is from God.

1. I lifted up the eyes of my mind to hear from the holy Scriptures, from whence my help shall come. 2, 3. And I heard in them, that my help will be from the Lord, the Creator of all things visible and invisible. 4. He commands, then, to the person himself: Do not move on in the slippery [path] of your former sins. "Salos" (swaying) is translated as temptation. 5. And let not your mind sleep hereafter in sin, but let it be vigilant and pray, so as not to fall into temptation. 6. Behold, God does not pass over a point or a moment in which He does not look upon and guard the mind that sees Him. For Israel is translated as "seeing God." 7, 8. The Lord is at your right hand, guarding and protecting ^B you in the works of justice. 9. In the light, the heat of any temptation shall not burn you; for you have in yourself the fountain of life. 10. Nor shall the deception of this life rule over you in the darkness. 11, 12. On the day of judgment, the Lord will not burn you; for you are not going to have such works, by which you deserve to be delivered to the fire, nor shall the temporary glory of the rulers of this world, which wanes little by little like the moon, rule over you. ^{C D}

13. May the Lord guard your coming in and your going out, ^A 14. From this time now and unto the age.

Song of Ascents. Psalm 121.

1. I was glad in the things that were said to me: 2. Into the house of the Lord we shall go. 3. Our feet were standing in thy courts, O Jerusalem. 4. Jerusalem which is built as a city; 5. Whose participation is in itself. 6. For thither did the tribes ascend, 7. The tribes of the Lord, a testimony to Israel, 8. To confess unto the name of the Lord [unto thy name, O Lord]. 9. For there sat thrones in judgment,

Athanasius's Interpretation

13. May the Lord guard your hearing, that you may not obey sin, and your heart, that it may not bring forth wicked and pernicious desires. 14. From this time now and unto the end.

The title placed before it contains: ^B Canticum Graduum, which is interpreted as the confession of those ascending from the first degree of internal confession, and from the second degree of instruction or catechism, into the third degree of the desire to come finally into the house of God and to confess to the priests of God, and from them to hear the word of God, being desirous to be illuminated (that is, baptized).

1, 2. I was filled with joy hearing from those who were present with me for counsel: Let us go to the house of God. 3. Then, entering, he answers himself: My feet have stood in thy courts, where the Spirit of the grace of the Lord is; for so Jerusalem is interpreted, the Spirit of his grace. 4. The Church of God, built and fortified by the grace of God: For the gates of hell shall not prevail against it. 5. And of this grace of thine, I also am a partaker. 6, 7. For into it ascended the apostles, the apostles of the Lord, the witnesses, who saw God; for Israel is interpreted, as I said before, one that sees God. ^C 8. To preach in the name of the Lord the remission of sins. 9. For in the Church, the apostles sat with the bishops and presbyters. ^D

10. Seats over the house of David. 11. Ask for the things which are for the peace of Jerusalem. 12. And abundance to them that love thee. 13. Let there be peace in thy virtue. 14. And abundance in thy towers. 15. For the sake of my brethren and my neighbors. 16. I spoke peace of thee. 17. For the sake of the house of the Lord our God, I have sought good things for thee.

Song of Ascents. Psalm 122.

ATHANASII INTERPRETATIO.

10. ^A As we have said, the apostles in the Church of the "hand of the strong"; for this is what David is interpreted as, "hand strong," which is the Son of God. 11. Furthermore, those coming to be enlightened (namely, to baptism) beseech the apostles, saying: "Pray intensely that God may be reconciled to us," so that we also may receive his grace; for as we said before, Jerusalem is interpreted as the Spirit of his grace. 12. And their heart shall abound in the precepts of the saints. 13-15. The choir of the apostles says to God: "For the sake of the salvation of our brethren who have gone before, and of those who have become our neighbors through faith," 16. We have spoken to them thy word, and hope in thee. 17. For the perfection of the saints I have sought the gifts of thy Holy Spirit. The preceding inscription contains: "Canticum Graduum," which is interpreted ^B as the confession of those ascending from the third grade of service toward God into the fourth grade of those who understand and know themselves in sins, humiliate themselves before God, and entreat him that he might have mercy upon them. 1, 2. I no longer have my hope placed in the vanity of idols; for I have lifted up the eyes of my mind to thee, who dwellest in the heavens. 3. Just as each of the servants looks, both to the life and to the death of his master, so do we also stand before thee, ^D expecting what thou willest to do in us; for we have no defense before thee.

Addenda et corrigenda ex cod. Vatic.

4. As the eyes of a maidservant in the hands of her mistress ^A 5. So our eyes are toward the Lord our God, 6. Until He has mercy on us. 7. Have mercy on us, Lord, have mercy on us: 8. For we have been filled with much contempt. 9. For our soul has been filled with much. 10. Contempt to those at ease, 11. And contempt to the proud.

Song of Ascents. Psalm 123.

INTERPRETATION OF ATHANASIUS

^A 6. Ἐν τῷ ὀργισθῆναι τὸν θυμὸν αὐτοῦ ἐφ' ἡμᾶς. 7. Ἄρα τὸ ὕδωρ ἂν κατεπόντισεν ἡμᾶς. 8. Χειμάῤῥουν διῆλθεν ἡ ψυχὴ ἡμῶν· 9. Ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον. 10. Εὐλογητὸς Κύριος, ὃς οὐκ ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὁδοῦσιν αὐτῶν. 11. Ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐῤῥύσθη 12. Ἐκ τῆς παγίδος τῶν θηρευόντων. 13. Ἡ παγὶς συνετρίβη, καὶ ἡμεῖς ἐῤῥύσθημεν. 14. Ἡ βοήθεια ἡμῶν ἐν ὀνόματι Κυρίου, 15. Τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν.

Song of Ascents. Psalm 124.

ATHANASII INTERPRETATIO.

Ὠδὴ τῶν ᾿Αναβαθμῶν

χάριτος.

3. Mountains are round about it, 4. And the Lord is round about His people, 5. From henceforth and even for ever. 6. For the Lord shall not leave the rod of sinners 7. Upon the lot of the righteous. 8. That the righteous stretch not forth their hands unto iniquity. 9. Do good, O Lord, unto those that are good, and to them that are upright in heart. 10. But such as turn aside into crooked ways, 11. The Lord shall lead them away with the workers of iniquity. 12. Peace upon Israel.

Canticle of Degrees. PSAL. CXXV.

INTERPRETATION OF ATHANASIUS

The aforesaid inscription contains: Canticle of Degrees, which is interpreted as the confession of those who from the fifth degree [from the sixth degree of the knowledge of Christ ascending to the seventh degree] of hope in Christ ascend to the sixth degree; that is, the confession of those who, after baptism, recognize the power of Christ; and how He takes hold of those who believe in Him, and delivers those who disobey Him unto eternal punishment.

1. In the time when the Lord Jesus turned the servitude of our heart, when we served contrary powers. For Sion is interpreted as a watchtower, which is the heart.

Addenda et corrigenda from the Vatican Codex

^A

2. We have become as those who are consoled. 3. Then our mouth was filled with joy. 4. And our tongue with exultation. 5. Then they will say among the nations: 6. The Lord has magnified to do with them. 7. The Lord has magnified to do with us: 8. We have become rejoicing. 9. Turn, O Lord, our captivity, 10. As a torrent in the south.

INTERPRETATION OF ATHANASIUS

2. We have become as in rest: For God who comforts the humble has comforted us. 3. Then we were filled with the Holy Spirit: 4. And we began to speak to ourselves in psalms ^B and hymns, and spiritual songs, singing and making melody in our hearts to his name. 5, 6. Then the opposing powers said: It has pleased the Son of God to save them. 7. But we, boasting again in the Lord, say: He has extended His mercy over all things, and over us. 8. We have been found filled with His grace. 9, 10. This torrent, of which the Prophet speaks, is in the southern part in Rhinocerura, which is the beginning of Egypt; therefore also the Prophet said, as a torrent in the south. For we have learned this from many, that the Saracens used to descend into Rhinocerura, as they even now do descend, and they pillage whatever they find and return to their own places. Now this torrent, of which the Prophet spoke, has its origin from the land of the Saracens; according therefore to the will of God, when a heavy rain falls, ^C the torrent grows, so that it rushes down violently, dragging along the tents of the Saracens, and it destroys them indeed, but whatever they had seized, it receives and carries to Rhinocerura, from where it had been taken by the Saracens before; and we ourselves, when we were in that city, saw the torrent. This, therefore, is what the Prophet says in the person of the believers: that just as that torrent destroys those who led others into captivity, but restores the spoils taken by them to those from whom they had been snatched, so do Thou Thyself also, and put to death by the water of baptism the opposing powers who led us captive; and by that very same water render back to us the glory and the liberty which the powers of the enemy snatched away from us. This, therefore, is the explanation of that expression, "as a torrent," and this is the reason why the Prophet made mention of it. ^D

^A 11. They that sow in tears shall reap in joy. 12. They went on and wept. 13. Casting their seeds. 14. But they that come shall come with exultation. 15. Bearing their sheaves.

Song of Degrees of Solomon. PSAL. CXXVI

1. Unless the Lord build the house: 2. In vain have they labored who build it. 3. Unless the Lord keep the city: 4. In vain has he watched who keeps it.

ATHANASIUS' INTERPRETATION

11. Blessed are they that mourn in the present age for their sins with a pure heart, for they shall be comforted in the kingdom of heaven. 12, 13. All their life they spend in fear, night and day with tears working out their own salvation. 14, 15. In the resurrection, coming, they shall come with exultation, receiving life eternal.

The proposed inscription contains: "Song of Degrees for Solomon," which is interpreted as the song of those who have been saved through baptism by the most Peaceful One, that is, Jesus, who is our peace. I say this, therefore: finally, after the seventh degree of the knowledge [of the virtue] of Christ, they ascend to a higher degree, namely to the eighth, that is, into the heavenly gifts of Christ who teaches that it was impossible for us to be saved by the word spoken through angels and the prophets, unless the Lord himself, presenting himself to our sight, had saved us; and that the prophets themselves lived in sorrow, because they could not convert the human race so that it might be saved, unless, as I said before, the Lord had arrived, as even the first verse of the psalm says itself.

^C 1, 2. Unless the Lord himself by his coming had built the Church, just as he said to Peter: "You are Peter, and upon this rock I will build my Church," the labors of the prophets among the generation of men would have been useless. 3, 4. Unless the Lord keeps every man, in vain has he labored, whoever seems to be something.

Addenda and corrigenda from the Vatican codex

[List of variants omitted]

CONCERNING THE TITLES OF THE PSALMS. PSALM CXXVI

5. It is vain for you to rise before the light. 6. Rise up after you have sat down. 7. You who eat the bread of sorrow. 8. When He gives sleep to His beloved. 9. Behold, the inheritance of the Lord, children. 10. The reward of the fruit of the womb. 11. As arrows in the hand of a mighty one. 12. So are the sons of those who have been cast out. 13. Blessed is the man who shall fulfill his desire from them. 14. They shall not be put to shame, when they speak with their enemies in the gate.

INTERPRETATION OF ATHANASIUS

5. ^A To you, O prophets, it is in vain to rise before the light, and to receive the word of God, because of the unbelief of men. 6. ^B Nevertheless, after your sleep, rise up; for your word shall be preached, and shall lead all men to the faith of God. 7. You who now, because no one hears you, eat your own bread with sorrow. 8. Finally, you shall rise, when the Lord is about to be taken by the Jews for the sake of His beloved, that is, the apostles, and He shall say: "Sleep on now, and take your rest; for he is at hand who betrays Me." 9. Behold, the inheritance of the Lord, your children, O prophets, the apostles. 10. ^C And the reward of your labor, and of the pain which you had then in preaching, has brought forth these same apostles for us. 11. Just as arrows sent by some skillful and strong archer, so are the apostles sent by the Lord to preach. 12. The sons of the prophets, who have not within themselves grain, or food that perishes. 13. Blessed is he who has the desire for those things which have been said by the apostles, and who both learns them and fulfills them. 14. ^D For such men are not put to shame when they depart from this world, and contrary powers standing outside the gates of heaven seek to find against them some wicked action, so that they may accuse them before God as having sinned.

Addenda et corrigenda from the Vatican codex: (1) To rise before light to you, and to speak, etc. (2) Since no one hears you, etc. (3) But when you rise, when Jesus is about to be, etc. (4) You had then preaching, etc. (5) In themselves grain, or any food, etc. (6) He. (7) Wicked having done them, etc. Soon 'and' and 'for' are missing.

Song of Ascents. Psalm 127.

ATHANASIUS’ INTERPRETATION.

Song of Ascents

1. Blessed are they who listen to the word of God. 2. Who follow his footsteps. 3. The fruits of justice, which in the world you produce through tribulation, you shall afterwards be filled with them in the kingdom of God. 4. You shall be rendered worthy of the blessedness of the saints, and shall enter into the joy of God. 5, 6. Your soul, like a vine, is full of all gladness; such it is in the members of your body, having here and there fruits of justice: ^C *Through the armor of justice on the right hand and on the left, through glory and dishonor*, etc. 7, 8. The works of your justice, with mercy and peaceful fruits, are girding and protecting your heart. 9. Behold, thus shall the man who does the will of God be called blessed. 10. For the Lord will say to all such men in the heavenly city: *Come, you blessed of my Father*, etc. 11, 12. And each one shall enjoy the eternal goods which the Lord has promised to those who love him in everlasting ages. 13. The retribution of your works.

^D Addenda et corrigenda ex cod. Vatic. (1) The song of the degrees, etc. Ascending to the ninth, I mean, etc. That he who fulfills, etc. Of how much retribution is he deemed worthy, etc. By the Word of God. (2) To the word. (3) The fruits with, etc. (4) For the joy of God you shall enter. (5) Through the right hand. (6) As he is about to say, every man, he, etc. (7) My [Father], receive the kingdom prepared for you from the foundation of the world. (8) Each such one of. (9) And may you see your children's children, etc.

(a) Words placed within parentheses appear to be expunged.

^A Canticum Graduum. Psal. CXXVIII. The sinners—the necks of the sinners; let all those who hate Sion turn back.

Athanasius’ Interpretation: He who fights someone; for it is peace; since Jesus is also the craftsman and creator of it, and he is our peace.

The prefatory title contains: Canticum Graduum, which is interpreted as the confession of those ascending from the [ninth] degree of God unto Jesus; that is, after the knowledge of understanding what pertains to the future retribution, they remember what they endured at the hands of the opposing powers, and how they were delivered by the grace of our Lord, and further, as they ascend toward a higher knowledge, they come to foresee what happens to sinners departing this life.

^B ...demons, when I was an infant in the wisdom according to God.

2, 3. Let those whose understanding has been illuminated to know God narrate with all their heart how they were warred upon by the opposing powers.

5, 6. These two verses may also be taken in reference to the Lord, that is, when he was scourged by the Jews; yet they are also considered in relation to the things stated above regarding the evil deeds I had cast behind me, for they laid them upon me again and persisted for a considerable time laying upon me. ^C ...unto him, he put to death the principalities and powers of darkness. And his angels, and all who obey them, let them be condemned to eternal fire, especially those who turn away from every commandment of the Lord. For Sion is interpreted as "commandment."

^D [alt-version omitted]

9. Let them be as the grass of the housetops, which before it is plucked up, ^A withers. 11. From which he that reaps does not fill his hand, 12. Nor he that gathers the sheaves his bosom. 13. And they who pass by do not say: The blessing of the Lord be upon you. 14. We bless you in the name of the Lord.

Song of Ascents. Psalm 129.

(a) Vers. 2. Lord, hear my prayer, up to attentive, etc. Vers. 5. Towards the…

ATHANASII INTERPRETATIO.

9. Thus projected into the fire. 10. Who before the end, existing in the world, were dead by sin. 11, 12. From such as these, not one of the angels that receive their souls found even one drachma of justice; and each of the angels who were with them in their life, bringing their works to God, found no seed of justice in them to offer to God. ^B 13. And the holy angels sent into the world for the sake of those who are to be heirs of salvation, seeing them departing from this world, did not salute them. 14. Nor did they say to them: Peace be with you; for this is the name of the Lord.

The preceding superscription contains:

Song of Ascents

Addenda et corrigenda from the Vatican codex.

4. If thou, O Lord, shouldst mark iniquities, ^A Lord — 5. O Lord, who shall endure? 6. For with thee there is propitiation. 7. For the sake of thy name I have waited for thee, O Lord. 8. My soul has waited for thy word [in thy words]. 9. My soul has hoped in the Lord. 10. From the morning watch until night, 11. From the morning watch let Israel hope in the Lord. 12. For with the Lord there is mercy, 13. And with him is great redemption. 14. And he shall redeem Israel from all his iniquities. Canticum Graduum David. PSAL. CXXX. 1. O Lord, my heart is not exalted.

ATHANASII INTERPRETATIO.

4, 5. If thou shouldst attend to our iniquities, and according ^B to them thou shouldst so deal with us, O Lord, O Lord, who shall be left remaining? 6. For thou art the propitiation for our sins: not for ours only, but also for the whole world. 7. For thou art merciful and loving to mankind; therefore I also expect to be pitied by thee. 8. And my soul waits for thy commandments. 9. Hope, O my soul, in the Lord, for thou wouldst not have been cast away by him. 10. Guarding himself from sinning by day and by night. 11. And conserving himself in the works of light, let every man of those who see God with his understanding hope: for this is what Israel is interpreted, "a man seeing God." ^C 12. For with the Lord mercy is given to men. 13. And he, through his precious blood, shall redeem all who believe in him. 14. And he shall blot out the iniquities of all. 4, 5. The proposed inscription contains: A Song of Degrees of David, which is interpreted "confession by a strong hand," that is to say, to the Son of God, of those ascending from the eleventh degree unto Jesus, as if from confession, and hope, and perfection which is in Christ, he has ascended into the height of humility. 1. O Lord, I have not deemed myself worthy ^D of thee.

Addenda et corrigenda ex cod. Vatic. (1) And towards them so thou shalt do to us, O Lord, etc. (2) Of the, etc. (3) He waited. (4) Hoped, etc., in the, etc., cast away, etc. (5) Himself, etc. (6) Of the Lord. (7) Of his precious blood. (8) Of all instead of all. (9) That with the vermilion contains, etc., degree unto the twelfth, as if, etc.

2. Neither are my eyes lifted up: 3. Neither have I walked in great things: 4. Nor in wonderful things above me. 5. If I did not have humble thoughts, but exalted my soul: 6. As a weaned child upon its mother: 7. So are retributions in my soul. 8. Let Israel hope in the Lord. 9. From henceforth and forever.

Song of Ascents. Psalm 131.

(a) Vers. 6. ‘But’, etc. Vers. 7. ‘As the’, etc. Vers. 8. ‘As retributions’, etc. (b) Vers. 9. ‘Let hope’, etc. Vers. 10. ‘From the’, etc. (c) ‘If’ is wanting.

ATHANASII INTERPRETATIO. 2. Neither does my mind have anything of this sort. 3, 4. Neither have I desired to be constituted in any priestly dignity. ^C 5-7. If not, as a child endowed with knowledge submits itself to its mother, so also I humbled myself before thee, nay, I considered how I might please thee; let there be retribution for my soul in the midst of the proud. 8, 9. But the grace of God says to such: Fear not, hope in the Lord from henceforth and even unto the end.

The heading set before it contains: Canticum Graduum, which is interpreted as the confession of those ascending from the principal degree unto Jesus, that is, from humility it ascends unto greater illumination. For he who by renouncing all things that are in the world has delivered himself wholly to God, is found thereafter ascending into higher and, indeed, greater precepts: for just as anyone ascending from the principal degree becomes conspicuous, so also does this one arrive at greater illumination in Christ.

1. Remember, O Lord, David, and all those of his people who perform thy will in like manner. 2. As he believed in the Lord, he subjected himself to the God of obedience: for Jacob is interpreted ^D as obedience. 3. I shall make provision henceforward for my body.

Addenda et corrigenda ex cod. Vatic. (1) ‘Something’, etc. (2) N. 3. ‘Neither’, etc. N. 4-6, according to the division as above, ‘if not’, ‘as’, ‘endowed’, ‘hath been humbled’, ‘under’, ‘I humbled myself’, ‘I have pleased thee’, N. 8. ‘Let there be’, ‘as to the’, ‘The grace of God’, etc., ‘and even unto the age’. from the twelfth degree unto the thirteenth, that is to say, from ‘to renounce’, etc., ‘to deliver himself wholly to God’, and in the ‘as to the’, etc., ‘thereafter ascending he is found’: as from the twelfth degree anyone ascending into the thirteenth appears higher, so also does this man ascend unto the greater illumination of the Lord. (4) Obedience. (5) ‘Make with’, etc.

^A

4. If I shall ascend into the bed of my couch. 5. If I shall give sleep to mine eyes. 6. And to my eyelids slumber. 7. And rest to my temples. 8. Until I find a place for the Lord. 9. A tabernacle for the God of Jacob. 10. Lo, we heard of it in Ephratha. 11. We found it in the fields of the wood. 12. Let us go into his tabernacles. 13. We will worship in the place where his feet stood. 14. Arise, O Lord, into thy rest. 15. Thou and the ark of thy sanctification. 16. Thy priests shall be clothed with justice. 17. And thy saints shall rejoice [in exultation]. 18. For the sake of David thy servant.

ATHANASIAN INTERPRETATION

4. If I shall not sleep upon the ground henceforth. 5, 6. If I shall cease from watching, and praying, and meditating night and day in thy law, concerning the meanings of the Scriptures. 8, 9. Until by thy grace I shall build myself a house for the Lord, and a rest for God of obedience: for we have said that Jacob is interpreted as obedience. ^B 10. Lo, we heard in the Gospel that this is the rest of God, when someone shall sell his possessions, and give to the poor, and depart, and renounce the world; for Ephratha is interpreted as ‘one who provides the fruitfulness of fruits’. 11. We found this rest in the desert, where there is the multitude of men having their hearts expanded toward God; it is clear that he means the monks. ^C 12. We will enter into the monasteries to renounce the world. 13. We will worship his cross, where his feet were fixed. 14. The leaders of the monks pray for those who have renounced the world, saying: Come, Lord, into the heart of these who perform thy rest. 15. Come thou, and thy grace with all thy saints. 16. We, thy priests, will be clothed through the teaching of these sons of righteousness. 17. And all thy angels and all the fraternity will rejoice at the renunciation of these who have come forward. 18. For the sake of the choir desired by thy saints; for David is interpreted as ‘the desired one’. ^D

19. Do not turn away the face of thy Christ. 20. The Lord swore truth unto David, 21. And he will not frustrate it [him]: 22. Of the fruit of thy womb I will place upon thy throne. 23. If thy sons keep my covenant, 24. And these my testimonies, which I shall teach them, 25. And their sons unto the age shall sit upon thy throne. 26. For the Lord chose Sion: 27. He chose it for a dwelling for himself. 28. This is my rest unto the age of the age; 29. There will I dwell, for I have chosen it. 30. Its widow will I bless with a blessing: 31. Its poor will I satisfy with bread. 32. Its priests I will clothe with salvation, 33. And its saints will exult with exultation. 34. There will I bring forth a horn for David. ^A

ATHANASIUS' INTERPRETATIO

19. Do not take away from us the grace of thy Son. 20, 21. Those things which the Lord promised to those loving him, he will not deprive them of: for David is interpreted as 'beloved'. 22. Your children, whom you beget through my grace, they shall inherit the kingdom of heaven: this he says to all guides of monks. 23, 24. Those who are under the power of each one of you, if they have in their heart my covenant, and these my sufferings, which I illumine them to know through my grace; ^B 25. And their works of righteousness shall reign eternally. 26. For the Lord chose a heart that does his commandments: for Sion is interpreted as 'watchtower', which is the heart. 27. In such a heart God will gladly dwell. 28. I shall rest in such a heart, both now and in the age to come. 29. In it will I dwell, and I will walk about, for I have loved it. 30. Its hospitality will I bless with a blessing. 31. I will satisfy its meekness and silence with my oracles. ^C 32. Its entreaties, and supplications will I clothe with salvation. 33. And its immaculate works will exult in the kingdom of heaven. 34. In the supernal Jerusalem I will rouse up a kingdom for the desired people; for David is interpreted as 'desired'. ^D

'. 35. I have prepared a lamp for my Christ. 36. I will clothe his enemies with shame. 37. Upon him shall my holiness blossom. ^A

Song of Ascents of David. Psalm 132.

ATHANASII INTERPRETATIO.

35. It is understood spiritually of John the Baptist and of our Lord Jesus, the Son of God. And regarding what is said, ^B "I have prepared a lamp for my Christ," it is allegorically expounded in this way: I have prepared eternal light for my people, who are anointed with the grace of the Holy Spirit through baptism.

36. The opposing hosts, and the principalities and powers of the devil, and those who obey them, and who are enemies to my people, I will clothe with eternal shame on the day of judgment.

37. Upon the choir of the saints shall my grace come, and they shall shine as the sun.

The title set before us contains: ^C *A Song of Ascents of David*, that is to say, those who ascend into the perfect knowledge of renunciation are a delight and exultation to the Son of God; for since the preceding psalm was spoken from the person of those who have renounced the world, for this reason in this psalm he does not say only, as in the psalms preceding it, *A Song of Ascents*, but he adds *of David*, so that it might be clear that the song of this ascent is spoken to the "Hand-Strong One"—that is, to the Son of God. For a song is a delight. Next, *of Ascents*, I mean those who have ascended ^D from the thirteenth ascent to the fourteenth. Next, *of David*, as I have said before, is interpreted as "Hand-Strong One," I mean the Son of God. As I said, therefore, those who ascend into the perfect knowledge of renunciation are delights to the Son of God, as the first verse declares, from which the Lord begins His discourse.

1, 2. How so beautiful or pleasant is it for those who have renounced the world to be together, of one mind, and thinking the same?

3-5. *Like the spiritual ointment*, with which the Priest was anointed when he was appointed, and it is a reed of fragrance, which is interpreted as myrrh...

[index: entries preserved]

for these things were mixed in oil, and it became an apothecary’s ointment. With this the priest was anointed when he was designated to perform the sacred rites to God; for this is how God had commanded Moses in the book of Exodus. Myrrh, therefore, is interpreted as their harmony; cinnamon is interpreted as an immaculate possession; the fragrant reed is the Holy Spirit; for the Lord says: "My tongue is the pen of a ready scribe," ^B that is, the Spirit; and iris is interpreted as watchfulness. Thus, therefore, are these also composed—I mean those who have renounced the world according to God through their harmony, which is interpreted as myrrh; and through the possession of their immaculate works, which is interpreted as cinnamon; and through the grace of the Holy Spirit, which is the fragrant reed; and through the watchfulness of the soul, which the name of the priest interprets. Possessing these, then, those who renounce the world—namely, the harmony among themselves, the possession of immaculate actions, the fragrance of grace, and watchfulness—they mix them with mercy, and it becomes an ointment for God unto an odor of sweetness. Therefore, he likens them to the ointment poured upon the head of the priest.

The same verses also have another interpretation. For when the aforementioned ointment was poured upon the head of the priest, ^C it necessarily descended onto his beard, as the psalm says, "and upon the collar of the garment surrounding his neck," and both were necessarily filled with the ointment: both the beard and the opening of his garment. Thus, he says, are also those who unanimously renounce the world according to God; for the Holy Spirit from God is poured out upon them, which is the spiritual ointment, and descending upon the head—that is, into the mind—it fills even the smallest feelings of the heart with His grace, just like the beard. He also fills the soul with the sweetness of doctrine, just like the opening of the garment, so that he may say: "We are the fragrance of Christ in those who are being saved." ^D Again, it is possible to perceive that for this reason he likened them to that ointment, because that ointment is prepared in oil from the four things we have mentioned; thus, therefore, they too have been prepared from the four Gospels into the love of God, which is full of oil and fruits of peace.

But not only in this way, but also in another way, is it possible to understand the mind of such a psalm, for which reason he likened such persons to that spiritual ointment, since they truly are members of Christ, of whom the prophet says: "Thy name is oil poured forth." Fittingly, therefore, as being members by grace of the divine ointment—that is, of Christ—they were also justly likened to ointment.

6. As the dew of Hermon that descendeth upon the mountains of ^A Sion. 7. For there the Lord commanded the blessing, 8. Life unto the age.

Song of Ascents. Psalm 133.

INTERPRETATION OF ATHANASIUS

^B Ros Hermon signifies the glorified dew: it means to say this—that they are such as we have spoken of above, as the multifarious grace of the Spirit, which descended upon the prophets and the supercelestial city; for the dew which is glorified clearly signifies the gifts of the Holy Spirit, by reason of their subtlety and usefulness; and the mountains are clearly the prophets; and Sion is clearly demonstrated in many places to be the Jerusalem above. Thus, therefore, do these also, who have unanimously renounced the world, possess diverse gifts, and as if they were in the Jerusalem above, so do they lead their lives. 7, 8. For the Lord promised that He would say there in the Jerusalem above: "Come, ye blessed of my Father, receive the kingdom prepared for you from the foundation of the world" into the endless ages. ^C The prefixed title contains: A Song of degrees of David, which is to say that this song of degrees is David’s: that is to say, this song is no longer in the person of those who have turned back, but pertains to the 'strong of hand', I mean to the Son of God; for thus the name David is interpreted: "strong of hand." For the Son of God Himself commands those who have renounced the world and dwell together in unity to serve Him with a sincere mind. 1. "Abundantly bless the Lord," that is, me; for "behold now" (idou de) is interpreted ^D "abundantly," concerning those who have delivered themselves to the patience of Christ, who are vigilant in mind and uprising, presenting it to the will of God in the height of the heavens. 2, 3. And being steadfast in the commandments of God, and dwelling within them.

^A 4. In the nights lift up your hands to the Holy Places, ^B 5. And bless the Lord. 6. May the Lord bless you from Sion, 7. Who made heaven and earth.

ATHANASIUS' INTERPRETATION

Why the number of the Gradual Psalms is fifteen, we shall say by the grace of our Lord Jesus. It is manifest to you all that all who progress according to God are children of light and children of day, just as the Apostle himself says, writing to the Thessalonians: "For you are all children of light and children of day"; and again after a little: "But we, who are of the day, let us be sober"; and again the Lord himself says these same things about himself in the Gospel, designating himself as day and light by saying: "If anyone walks in the day, he does not stumble, because he sees the light of this world"; and again: "I am the light of the world." Therefore, as we have said before, those who cling to the Lord are children of the day and of the light. You are not unaware, beloved, that when night reaches its limit, the day consists of fifteen hours. On this account, therefore, there are fifteen Gradual Psalms, that it might be known to all that they are of the perfect day of light—that is, of those who, through ascending steps, progress in Christ toward the perfection of light. And not for this reason alone, but also because in the thirteenth step, in the psalm, I say, "Remember, O Lord, David," he has spoken concerning those who have renounced the world, to signify that such as these are endowed with abundant light. For they have ascended the step which is Jesus, and have reached a higher knowledge of the light of Christ. For the night of sin has ceased for them; for they have given themselves to ascend into the light of the day—that is, of Christ—by fifteen steps, that it may be manifest to all that for them the night has ceased entirely, and sin has become weak, just as I said before; the steps, therefore, are compared to the hours of the perfect day, and are set forth from the person of the true light and his children.

Alleluia. PSALM CXXXIV.

1. Praise the name of the Lord. 2. Praise, O ye servants, the Lord. 3. Ye that stand in the house of the Lord. 4. In the courts of the house of our God. 5. Praise the Lord, for the Lord is good. 6. Sing praises unto his name, for it is pleasant. 7. For the Lord hath chosen Jacob unto himself. 8. Israel for his own possession. 9. For I know that the Lord is great. 10. And our Lord is above all gods. 11. Whatsoever the Lord pleased, that did he. 12. In heaven and in earth. 13. In the sea and in all deep places. 14. Bringing forth clouds from the end of the earth. 15. He hath made lightnings for rain. ^B

INTERPRETATION OF ATHANASIUS

1. Praise his beauty. 2. Ye who are subject to him. 3. Ye who stand without ceasing in mind before God. 4. In the heavens. 5. Praise the Lord, because he does not wish anyone to perish, but wishes all to come to repentance, and to enjoy his eternal good things. 6. Glorify his name with a pure heart, for this shall result in your salvation. 7. For the Lord has chosen for himself a people who are simple in heart, just as he chose Jacob. 8. He acquired these for himself as a wealth through his own blood. 9. Taught by him, I have known his majesty through the power of his death. ^C 10. And our Lord is more powerful than all gods, who, although they are called gods, are not gods in reality, whether they be in heaven or on earth. 11, 12. For no one has been able to resist his will, nor does anyone resist it. 13. In heaven and in earth, and in the waters of baptism, in his death he did everything that he willed, and he crushed the opposing powers. 14. At the end of the days of the world, he showed forth prophets like Agabus, and Simeon who was called Niger, and Lucius the Cyrenian, and Manahen, the foster-brother of Herod the tetrarch. ^D 15. He caused his apostles to appear to the world from the east even unto the west, and like rain to let their word descend into the heart that had been dried up by sins.

Addenda and corrigenda from the Vatican manuscript

[index: entries preserved]

16. He who brought forth the winds from his treasuries ^A. 17. Who struck the firstborn of Egypt. 18. From man even unto beast. 19. He sent signs and wonders. 20. In the midst of you, O Egypt. 21. Upon Pharaoh, and all his servants. 22. Who struck many nations: 23. And killed mighty kings. 24. Sihon, king of the Amorites: 25. And Og, king of Basan, 26. And all the kingdoms of Canaan. 27. And He gave their land as an inheritance, 28. An inheritance to Israel His people. 29. O Lord, Your name is for the age: 30. And Your memorial is for generation and generation ^B.

ATHANASIUS' INTERPRETATION

16. He says that the same apostles, instructed by His commands, traveled around the whole earth.

17. The principalities of darkness. For Egypt is interpreted as darkness.

18. By the devil, and unto his powers that obey him, just as is written about them in Job.

19, 20. He sent through his apostles, in the darkness, signs and wonders through the healings which they performed, ^C

21. Against the devil and his angels.

22. The opposing powers in baptism.

23. The powers and principalities of the devil.

24. For Sihon is interpreted as a violent temptation: Amorites is interpreted as those who embitter the waters; therefore, he clearly signifies the devil, the king of the demons who embitter every soul.

25. Basan, again, is interpreted as biting shame [or shame of dryness, or dry]: it is clear, therefore, that he refers to death as the king who reigns over sin.

26. And all the principalities and powers, as I said before, of those who worship iniquity; for this is what Canaan, "they who worship iniquity," is interpreted to mean.

27, 28. And the nations, which previously they themselves held through error, He gave to the apostles to inherit, that is, to acquire for the men who have seen Him; for Israel is interpreted as the man who sees God. ^D

29. Indelible.

30. And the memorial of Your sufferings remains forever.

Addenda and corrigenda from the Vatican codex.

ON THE TITLES OF THE PSALMS. - PSAL. CXXXIV.

51. For the Lord will judge His people. 52. And He will be entreated for His servants. 53. The idols of the nations are silver and gold, the work of men's hands. 54. They have a mouth, and will not speak. 55. They have eyes, and will not see. 56. They have ears, and will not hear. 57. For there is no spirit in their mouth. 58. May those who make them become like them. 59. And all those who put their trust in them. 40. O house of Israel, bless the Lord. 41. O house of Aaron, bless the Lord. 42. O house of Levi, bless the Lord. 43. You who fear the Lord, bless the Lord. ^B 44. Blessed is the Lord out of Sion, 45. Who dwells in Jerusalem.

INTERPRETATION OF ATHANASIUS

51. Because the Lord will perform the vindication of His people from contrary powers. 52. And He will be reconciled to those who obey the word of His Gospel, having been Himself implored. 53. Their bodies and souls, which live according to the nations, are enslaved to avarice; what this specifically means has been said elsewhere, but the allegory demands this explanation. 54. For there is nothing peaceful in their mouth. 55. For walking in darkness ^C they do not return to sobriety. 56. For they do not obey the commandments of God, as the Lord also said to such people: He who has ears to hear, let him hear. 57. For they do not have the Holy Spirit. 58. In like manner, those who store up wealth for themselves shall be delivered to the eternal fire. 59. And all who put their trust in the uncertainty of riches. 40. You who have a heart upright toward God, glorify the Lord; for Israel is interpreted as the uprightness of God. 41. You who are firm in the faith and the commandments of God, glorify the Lord; for Aaron is interpreted as a strong mountain. 42. You who are attached to God, glorify the Lord; for Levi is interpreted as 'attached.' 43. You who are pious in heart, praise Him. ^D 44, 45. Sion is interpreted as 'thirsting'; Jerusalem is interpreted as 'vision of peace': therefore, out of a thirsting heart, blessed is the Lord Who dwells therein.

Addenda et corrigenda ex cod. Vatic.

(1) Dedoulōntai. (2) Poreuomenoi. (3) The items under n. 37 are missing. But at 37, 38, it is thus: In like manner, those who store up wealth for themselves shall be delivered to eternal fire. (4) Glorify the Lord, is missing in the codex. (5) Levi, etc. (6) Thirsting heart, blessed, etc.

ALLELUIA. PSALM CXXXV.

1. Give thanks to the Lord, for He is good: 2. For His mercy is forever. 3. Give thanks to the God of gods: 4. For His mercy is forever. 5. Give thanks to the Lord of lords: 6. For His mercy is forever. 7. To Him who alone does great wonders: 8. For His mercy is forever. 9. To Him who made the heavens in understanding: 10. For His mercy is forever. 11. To Him who established the earth upon the waters: 12. For His mercy is forever. 13. To Him who made great lights alone: 14. For His mercy is forever.

ATHANASIUS’S INTERPRETATION

The title set before us contains: ^A *Alleluia*. In some manuscripts, we find after the word *Alleluia*, this expression of the duplex, as it is also written here. *Alleluia*, as we have often said, is interpreted as "Praise God." Now, the duplex signifies that this praise belongs, as it were, to the New Testament. For in each one of the things He has done for us, He has lavishly manifested His mercy, just as the psalm itself declares this in regard to each of the things He did in the latter days, saying: *For His mercy is forever.*

1, 2. Confess your sins to the Lord, ^C for He is not mindful of injuries, because He is merciful. 3. Confess the God of the saints, who have become gods by His grace. 5. Confess Him who is the master of all, who are in the heights. 7. And concerning the sons of Israel, and His glorious advent. 9. Who fills His holy ones with the spirit of intelligence, in whom He dwells, and traverses, and perfects them into spiritual understanding. 11. The hearts of the nations in His faith in the waters of baptism. 13. His apostles, just as He said to them: *You are the light of the world*, and: *Let your light so shine before men* [Matt. v, 14, 16], etc. ^D

15. *To Him who made the great lights, for His mercy is forever: the sun to rule over the day* [Ps. CXXXV, 7-8]. ^A 16. *For His mercy is forever.* 17. *The moon and stars to rule over the night.* 18. *For His mercy is forever.* 19. *To Him who struck Egypt with their firstborn.* 20. *For His mercy is forever.* 21. *And led Israel out from among them.* 22. *For His mercy is forever.* 23. *With a mighty hand and an outstretched arm.* 24. *For His mercy is forever.* 25. *To Him who divided the Red Sea into parts.* 26. *For His mercy is forever.* 27. *And led Israel through the midst of it.* ^B 28. *For His mercy is forever.* 29. *And shook off Pharaoh and his power into the Red Sea.* (a) Verses 29, 30 are missing in the manuscript.

ATHANASIUS’S INTERPRETATION

15. [As for] the holy ones to rule over the people of light, it is said of them, that then *they shall shine like the sun* [Matt. XIII, 43], etc. 17. The Old Testament and the prophets [ruled over] the Jews of that time. ^C 19. To Him who crushed the multitude of the demons, together with their principalities and their powers. 21. And who delivered the people, enlightened in their understanding, from their bondage. 23. In His only-begotten Son. 25. To Him who divided the world among the apostles in their preaching. What specifically happened then in the Red Sea under Moses, just as many of the ancients write—that he divided the Red Sea into twelve parts then, so that each tribe might walk its own path through it—that is why the psalm says *to Him who divided the Red Sea*, and did not say *into a division*, but *into divisions*. This history, therefore, which took place in the Red Sea, existed as a type of the world ^D which was to be divided by the Lord among the twelve apostles. 27. And [to Him who] led the very choir of the apostles, who beheld Him, through the midst of the world. 29. And to Him who crushed the devil and his power in baptism; for thus he calls the Red Sea baptism.

30. For His mercy is eternal. 30. For His mercy is eternal. 31. Who led His people through the desert: 31. To Him who led His people through the desert. 32. For His mercy is eternal. 32. For His mercy is eternal. 33. Who struck down great kings: 33. To Him who struck down great kings. 34. For His mercy is eternal. 34. For His mercy is eternal. 35. And slew mighty kings: 35. And to Him who slew mighty kings. 36. For His mercy is eternal. 36. For His mercy is eternal. 37. Sehon, king of the Amorites: 37. To Sehon, king of the Amorites. 38. For His mercy is eternal. 38. For His mercy is eternal. 39. And Og, king of Basan: 39. And to Og, king of Basan. 40. For His mercy is eternal. 40. For His mercy is eternal. 41. And gave their land as an inheritance: 41. And to Him who gave their land as an inheritance. 42. For His mercy is eternal. 42. For His mercy is eternal. 43. An inheritance to Israel, His servant: 43. An inheritance to Israel, His servant. 44. For His mercy is eternal. 44. For His mercy is eternal. 45. For in our humiliation He remembered us, O Lord: ^B 45. For in our humiliation He remembered us, O Lord. 46. For His mercy is eternal. 46. For His mercy is eternal. 47. And He redeemed us from our enemies: 47. And to Him who redeemed us from our enemies. 48. For His mercy is eternal. 48. For His mercy is eternal. 49. Who gives food to all flesh: 49. To Him who gives food to all flesh.

ATHANASIUS' INTERPRETATION

51. Who governs His people in the world. 53. The principalities of the devil. 55. And his powers. 57. Sehon is interpreted as 'hot temptation' or 'vehement,' such as is the devil, the king of the pleasures of the world; ^C but Amorites is interpreted as 'of waters that embitter,' which are the opposing powers, that embitter every soul.

39. Og is interpreted as 'gathering'; Basan is interpreted as 'dry shame': he means, then, death, which gathers the dead, but reigns through sin.

41. And gave to His faithful people [the] upper Jerusalem, in which they lived before they were cast down from heaven.

43. An inheritance to His saints.

45. For He saw us reduced to slavery by opposing powers, and was moved by mercy, and took pity on us.

47. And He redeemed us through His passion from the unclean spirits.

49. The literal sense is indeed manifest, but the allegorical interpretation of the Prophet's words signifies this: He who offers Himself as food for eternal life to every man who wills it. ^D

[alt-version omitted]

50. For His mercy endureth for ever. 51. Confess to the God of heaven. 52. For His mercy endureth for ever.

Psalm of David by Jeremiah. PSALM CXXXVI.

ATHANASIUS' INTERPRETATION

Addenda and corrigenda from the Vatican codex

9. If I forget thee, O Jerusalem, let my right hand be forgotten. 10. Let my tongue cleave to my jaws, if I do not remember thee. 11. If I do not set Jerusalem before my chief joy. 12. Remember, O Lord, ^A the children of Edom, in the day of Jerusalem. 13. Who say: Raze, raze, even to the foundation thereof. 14. O daughter of Babylon, miserable: 15. Blessed shall he be that shall repay thee thy payment which thou hast paid us. 16. Blessed shall he be that shall take and dash thy little ones against the rock.

A Psalm of David. PSAL. CXXXVII. ^B

INTERPRETATION OF ATHANASIUS

9. And being in sin, if I forget thee, O Jesus, our peace, I shall fall away from thy help: for Jerusalem is interpreted as 'vision of peace,' which is the Son of God. For peace, being [existent], appeared to the world. 10. Let my soul fail seeking the grace of the holy Spirit, and not attaining it, if I do not remember thee, and turn to thee. 11. Jerusalem is interpreted as the 'spirit of grace'; this therefore, as I think, it means: if I do not prefer the grace of the holy Spirit to all things that are in the world, when my heart has awakened. 12, 13. Edom is interpreted as 'failing,' such as the devil is. He says therefore, remember also the reproach of the contrary powers, which are children of the evil one who says: The race of the faithful fails, fails; and again in the same verse, in the day of Jerusalem, that is, in the illumination of the knowledge that is from above through the laver of immortality. ^C 14. Unhappy soul, who art the daughter of confusion, that is, of sin: for Babylon is interpreted as 'confusion.' 15. Blessed, he says, is he who has thus brought sin into his own servitude, just as [sin] first brought him into servitude. 16. Blessed is he who, having become lord of carnal desires, shall dash them against the rock, that is, Christ. For the rock was Christ, just as the Apostle says. ^D

(6) The explanation of the title of this psalm is wanting in the Barberini codex, perhaps it is the same as the preceding one, namely: A Psalm of David, that is, with a strong hand, indeed by the Son of God. 1. The people of those who are illuminated say: I have delivered myself to thee.

2. And in the sight of the angels I will sing psalms to thee. ^A 3. Because thou hast heard all the words of my mouth. 4. I will worship toward thy holy temple. 5. And I will confess in thy name. 6. Upon thy mercy and thy truth. 7. Because thou hast magnified thy holy name above all. 8. In whatever day I call upon thee, hear me quickly. 9. Thou wilt multiply me in my soul with thy power. 10. Let all the kings of the earth confess to thee, O Lord. 11. Because they have heard all the words of thy mouth. 12. And let them sing in the ways of the Lord [thy ways, O Lord]. ^B 13. Because great is the glory of the Lord. 14. Because the Lord is high, and looks upon the humble. 15. And he knows high things from afar.

ATHANASIUS' INTERPRETATION

2. And among the holy angels standing in thy light I will glorify thee. 3. Because thou hast accepted my confession, and hast deigned to grant me thy grace. 4. Entering into thy holy temple I will worship thee, after I have been illuminated. ^C 5. And I will confess that I myself am a servant to thy name, 6. Because of thy mercy, and thy truth, which thou hast wrought in me. 7. Because thou hast made thy name to be glorified above all. 8. From the time thou hast honored me with adoption, I scarcely cry: Our Father, who art in heaven, and thou hearest me straightway. 9. Thou leadest my soul into the heights of thy commandments with thy power. 10. All who have believed in thee shall glorify thee. 11. Because they have received, and thou hast fulfilled what thou hast announced to them. 12. And in the exultation of the heart they shall praise thee, O Lord. ^D 13. Because the loving-kindness of God is ineffable. 14. Because being such, and so great, and dwelling in the heavens, thou takest care of sinners, and of vile men, that is, of us. 15. And he foreknew and predestinated the saints from the foundation of the world.

16. If I have walked in the midst of tribulation, thou shalt quicken ^A me. 17. Thou hast extended thy hands [thy hand] over the wrath of my enemies: 18. And thy right hand hath saved me. 19. The Lord will recompense for me. 20. O Lord, thy mercy is for ever. 21. Despise not the works of thy hands. *In the end: A Psalm of David. PSALM CXXXVIII.* 1. O Lord, thou hast proved me, and known me: 2. Thou hast known my sitting down, and my rising up. 3. Thou hast understood my thoughts from afar. 4. My path and my line thou hast searched out, ^B 5. And all my ways thou hast foreseen: 6. Because there is no deceit in my tongue. 7. Behold, O Lord, thou hast known all things, the last and the first.

*ATHANASIUS' INTERPRETATION* 16. If I have walked in the narrow way of thy commandments, thou shalt quicken me. 17. When my enemies sought to slay me, thou didst help me through thy coming. 18. And thy grace saved me. 19. The Lord shall fight against the contrary powers, for which they fought against me. 20. And thy mercy, which thou hast rendered to the human race, shall never be forgotten. 21. And do not despise even to the end those whom thou hast made according to thy image.

The stated title contains: In the end, a Psalm of David, which is interpreted concerning those who are to be in the last days; the psalm is said to be by a strong hand, that is, by the Son of God.

1. O Lord, discerning my thoughts and the intent of my heart, thou hast known how I shall appear before thee. 2. Thou hast known what is the rest of my heart, and the desire of my soul. 3. Before I was made, thou didst know what I was about to meditate upon. ^C 4. My conversation in this world, and what succession of good works, or of evil, I was about to perform, or am about to perform in my days, thou knowest, even to the end, the outcome of them in detail. 5. Thou foreknowest my actions. 6. And thou knowest that I speak not falsely. 7. For thou knowest things future and past. This verse can also be interpreted allegorically; because according to the Prophet it is said: Behold, O Lord, thou hast known all things, the last and the first; that is, thou art to have all the last nations, and ^D the ancient races of the Jews.

*Addenda and corrigenda from the Vatican codex*

8. Thou hast formed me, and hast placed thy help protecting me. ^A 9. Call to mind what thy power is, outside of myself I have become, marveling within myself. 10. Thy virtue is incomprehensible; I cannot stand against it. 11. For where can I be hidden from thy Holy Spirit, which knows all things? 12. And from thee, who seest all things, where can I flee? For all things are naked and opened unto thine eyes. 13. Thou art inseparable from the bosom of the Father. ^B 14. For thou art delivered to death for me. 15. This alone remains for me, if I should perchance take up the thoughts of my heart, to take refuge in the illumination of thy faith. 16. And I will give myself unto the baptism. 17, 18. For even there thy grace shall guide me, and shall take hold of me. 19. And I considered within myself, saying: Shall I thus endure until the end to be ruled by sin? ^C 20. And I considered giving myself to the immersion of baptism, because the laver of immortality is my illumination and delight; for there I leave behind my sins. 21. For every soul sitting in darkness, when it has come to baptism, shall no longer be darkened, since thou, who art the true light, ascendest into it. ^D

22. And night shall be lit up like the day. ^A 23. As is its darkness, so is its light. 24. For thou hast fashioned my reins. 25. Thou hast taken me from my mother’s womb. 26. I will confess to thee, for thou art terribly magnified. 27. Thy works are wonderful, and my soul knows them exceedingly. 28. My bone was not hidden from thee. 29. Which thou madest in secret. 30. And my substance in the lowest parts of the earth. 31. Thine eyes saw mine imperfection. 32. And in thy book shall all be written. 33. Days shall be fashioned, and no one is in them. 34. But to me thy friends, O God, are most highly honored. ^B 35. Their authority has been greatly strengthened.

ATHANASIUS’ INTERPRETATION

22. And the soul that suffers in sins, having been awakened in baptism, shall be lit up like the day, as thou risest within it. 23. For thus every soul enlightened by thee imitates in baptism the three days of thy death and resurrection, the night and the day. 24. For thou didst redeem all my strength with thy precious blood. 25. Thou gavest me, immediately upon the font, thy Holy Spirit as a helper. 26. I will surrender my whole self to thee, for thou art exceedingly glorified. ^C 27. Thy sufferings are full of wonder, and my soul believes in them even to the end. 28. The infirmity of my soul was not overlooked by thee, 29. nor its substance grown old in sins. 30. For thou didst renew my heart in secret, which is in baptism. 31. The corruption and worthlessness of my mind thou didst not ignore, but didst provide for its care. 32. And all who are deemed worthy of thy baptism are written in the book of life in the heavens. ^D 33. They are renewed in the light of baptism, and no one else is there except thee alone within them. 34. But henceforth thy apostles are honored by me, to whom thou saidst: Ye are my friends. 35. The power of their preaching has mightily prevailed.

36. I will count them, and they shall be multiplied beyond the sand. 37. I have risen, and I am still with thee. 38. If thou wilt slay the wicked, O God. 39. Ye men of blood, depart from me. 40. For ye are contentious in your thoughts. 41. They shall take your cities in vanity. 42. Did I not hate them that hate thee, O Lord? 43. And did I not pine away over thine enemies? 44. I have hated them with a perfect hatred. 45. They have become mine enemies. 46. Prove me, O God, and know my heart. 47. Test me, and know my paths. 48. And see, if there be any way of iniquity in me. 49. And lead me in the way everlasting.

ATHANASIUS' INTERPRETATION

36. There are twelve, and they shall acquire the whole world for sons and daughters by their word. 37. I have been quickened by baptism, and I shall be with thee unceasingly. 38. If thou deliverest to death, O God, these contrary powers. 39. He says to the demons: Ye blood-drinkers, man-haters, depart from me. 40. Because ye suggest warring, evil thoughts. 41. They shall lead captive the souls of men in vain; for they shall turn again to thee. 42. But I, O Lord, have hated all who resist thy truth. 43. And I pined away over those who are disobedient out of zeal. This same verse is also understood in another way: I pined away over the contrary powers through fasting and continence. 44. Neither did I greet the enemies of thy faith. 45. I was so disgusted by them, that they conspired together against me to kill me. 46. Examine my heart, and observe, if it obeys thee in all things. 47. Judge my heart, and know my thoughts. 48. And if thou findest in me an evil desire, drive it away by thy grace. 49. And lead me in the eternal life.

Addenda et corrigenda ex cod. Vatic.

In the End: A Psalm of David. Ps. CXXXIX.

1. Deliver me, O Lord, from the evil man: 2. From the unjust man deliver me. 3. Who have devised iniquities in their heart; 4. All the day they constituted wars. 5. They have sharpened their tongues like a serpent: 6. The poison of asps is under their lips. 7. Keep me, O Lord, from the hand of the sinner; 8. From unjust men deliver me: 9. Who have devised to supplant my steps. 10. The proud have hidden a snare for me. 11. And they have stretched out cords for a snare for my feet: 12. Near the path they have set stumbling blocks for me.

(a) Verse 3. All, etc. 4. Who, etc., and so on, i.e., the verses in the Vatican codex are numbered 8.

Athanasius's Interpretation

^A The preceding inscription contains: *In the End: A Psalm of David*, which is interpreted concerning those who are to be at the close of the ages, who stand against the truth, and concerning the reward of the saints: it is called a psalm to the one sufficient in hand, that is, to the Son of God; for this is how *David* is interpreted, as we have often said.

The title set before us contains: *In the End: A Psalm of David*, which is interpreted concerning those things which are to be in the end of the ages for those who resist the truth, and concerning the retribution of the saints: the psalm is said to be to the strong hand, that is, to the Son of God, for so *David* is interpreted, as we have often said. ^B

1. Deliver me, O Lord, from those who possess indeed a form of piety, but deny its power. 2. From every man who is armed against the truth. 3. Who have hypocrisy within themselves. 4. Ceaselessly they are swift to shed blood. 5. They deceive the good by means of speeches and feigned praises instead of the souls of the simple, just as the serpent by his speeches deceived Eve. 6. Their doctrine and admonition turns out to be deadly, like the venom of an asp. 7. Keep me, O Lord, from such, since they are of the hand of the devil. 8. Deliver me from men who hold the truth in injustice. ^C 9. Who have meditated persuasive speeches to lead me away from the faith in Christ. 10. They have gathered themselves, who resist the truth of God, seeking to ensnare me with certain captious speeches. 11. And certain snares of their own perverse words they have stretched out for me in order to seize me. 12. And they have cast upon me certain harmful and useless questions.

13. I said to the Lord: You are my God. 14. Give ear, O Lord, to the voice of my supplication. 15. Lord, Lord, you are the strength of my salvation. 16. You have overshadowed my head in the day of battle. ^A 17. Do not deliver me, O Lord, from my desire unto the sinner. 18. They have devised against me; do not forsake me, lest they be exalted. 19. The head of their circuit. 20. The labor of their lips shall cover them. 21. Coals shall fall upon them. 22. You will cast them down in fire [in the earth]. 23. In miseries, they shall not stand. 24. A talkative man shall not be established in the earth: 25. Evil shall hunt the unjust man unto destruction. 26. I have known that the Lord will perform the judgment of the poor, ^B

ATHANASIUS’ INTERPRETATION

13, 14. But I said to the Lord: You are my God, you who were crucified; hear, O Lord, the groaning of my heart. 15. Lord, Lord, your sufferings are for my salvation. 16. You have sent your grace to guard my heart in the time of the opposition of their falsely-named knowledge. 17. Do not permit, O Lord, the devil to separate me from your faith; for this is my desire. ^C 18. They have devised certain investigations against me, to deceive me; do not take away your grace from me, lest they boast as though they had done me an injustice. 19. The intent of their heart is weak. 20. Make even the sermons of their wisdom infirm, and let them fall together with them. 21. For the words of grace, which I shall speak to them, shall fall upon them like your coals. 22. And by your holy Spirit you will destroy them. 23. In the miseries of their sophistry, against which they will not be able to stand, against you, the Truth. ^D 24. A man who acts insolently against you, and speaks perversely, shall not enter into the Jerusalem above. 25. A man who resists the truth of God, and his other sins, shall compass [him about], guarding him unto destruction. 26. I know that the Lord will execute vengeance for his holy ones.

27. And the vengeance of the poor. 28. But the righteous will praise thy name. 29. And the upright shall dwell with thy countenance.

A Psalm of David. PSAL. CXL.

ATHANASIAN INTERPRETATION

(2) The title before us contains: A Psalm of David, which is interpreted as "psalm of the hand of the strong," that is, of the Son of God; for this, as we have said before, the name of David means; yet the same name has also other interpretations; here it is interpreted as it is written above.

1. O Lord, in the pain of my heart I have cried unto thee, hearken unto me. 2. Attend to the pain of my heart, 3. When it groans unto thee. 4. Lifting up my prayer by thy grace, and sweetly drawing it to thyself, so that it may be kept before thee as incense. 5. So let the outpouring ^B of my heart be found in thy sight, as the sacrifice which thy holy angels send up, returning to thee from the ministry of those who are to be heirs of salvation. 6, 7. Guard, O Lord, my mouth, and give thy grace to my lips, that no corrupt word may proceed from my mouth, and that I might not be found giving an account for an idle word, but rather, if there is anything for the edification of those who hear, that I may speak it, and that there may be fulfilled in me: He opened his mouth, etc. 8. Allow not my heart ^C to give itself to words of hypocrisy.

Addenda and corrigenda from the Vatican codex

9. To make excuses for excuses in sins, 10. With men working iniquity: 11. And I will not communicate with their elect. 12. The just man shall correct me in mercy, and shall reprove me: 13. But let not the oil of the sinner fatten my head: 14. For yet even my prayer is in their good pleasures. 15. Their judges falling upon the rock have been swallowed up: 16. They shall hear my words, for they have prevailed. 17. As when the thickness of the earth is broken up upon the earth, 18. Our bones have been scattered by the side of hell. 19. But to thee, O Lord, Lord, are my eyes, 20. In thee have I put my trust, take not away my soul. 21. Keep me from the snare, which they have laid for me, 22. And from the stumbling-blocks of the workers of iniquity. 23. Sinners shall fall in his net:

INTERPRETATION OF ATHANASIUS

9. To compose certain plausible pretexts. 10. With men not obeying thy law, but feeding themselves without fear: 11. And I will not consent to the doctrine of their priests. 12. Everyone who does justice shall correct me, and who speaks the truth in the bowels of Christ, and shall reprove me. 13. But the love, and the flattery of the enemies of truth shall not approach my mind. 14. For through all this I pray, to follow the footsteps of the saints. 15. The princes of the ungodly, forsaken by the saints, have been consumed. ^B 16. My prayer shall be powerful before thee, and what I have asked of thee shall be fulfilled. 17. I saw Satan falling from heaven, and being crushed like a clod of earth. 18. All their power is corrupted in the concupiscences of death. 19. For to thee, O Lord, are the eyes of my mind lifted up. 20. In thee I have trusted, take not away thy grace which strengthens my soul. ^C 21. Keep me from all their doctrine, which is thought to have some food for the soul, there being in it a trap for death. 22. And from the demons who suggest to me the pleasures of life. 23. They shall be caught in the fallacies of life, who live in the sea thereof. ^D

Addenda and corrigenda from Vatican codex

^A 24. I am alone until I pass by.

Intellect of David, when he was in the cave praying. PSAL. CXLI.

1. With my voice I cried unto the Lord: 2. With my voice I made supplication unto the Lord [unto God]. 3. I pour out my prayer in his sight: 4. I declare my tribulation before him, 5. In my failing, my spirit from me, 6. And thou hast known my paths. 7. In this way, wherein I walked, they have hidden a snare for me. 8. I looked to the right, and beheld: 9. And there was no one who would know me: 10. Flight perished from me:

^B

ATHANASIAN INTERPRETATION

The title set before us contains: *Intellect of David, when he was in the cave praying.* The matter, therefore, is as follows: the name David is interpreted in various ways, as we have often said: for sometimes you will find it placed to signify the person of the Lord, and then it is translated *strong hand*; but sometimes [it is placed] for the person of the just, and then it is translated *desired*; but sometimes, truly, for the person of those who have sinned and have converted, you will find it placed, and then it is translated *despised because of his sins*. The psalm, therefore, is spoken concerning the people who have sinned, and have come to understanding, and having shut themselves in a cave, pray with strong tears and make confession: and that the psalm itself signifies this very thing, the psalm itself clearly teaches.

24. I will not betray myself into sin, until I finish my course.

1. In the pain of my heart I groaned unto thee. 2. And not daring to open my lips before him, I prayed unto him with ineffable groanings. 3. Therefore I pour out the tears of my soul before him. 4. And I will confess my sins before him, which he knows before I speak. 5. And now, and in my last days. 6. And thou, who knowest the heart of all, knowest my wicked actions. 7. In all time of my life they planted in my heart the wicked desires of life. 8. And waking, I considered within myself, if perhaps I had done any good before thee. 9. And there was nothing at all laid up in me of anything good. 10. And I considered to whom ^C I should flee, and I was in doubt and destitute of counsel.

Addenda et corrigenda ex cod. Vatic.

[...notes omitted] ^D

[The text follows the previous Psalm.] ^A 11. And there is no one who seeks after my soul.

12. I cried unto thee, O Lord. 13. I said: Thou art my hope. 14. My portion in the land of the living. 15. Attend unto my supplication. 16. For I was brought very low. 17. Deliver me from them that persecute me. 18. For they were too strong for me. 19. Bring my soul out of prison. 20. To confess thy name. 21. The righteous shall wait for me, until thou recompense me.

Psalm of David, when Absalom his son pursued him. PSAL. CXLII.

ATHANASIUS' INTERPRETATION

12, 13. When, therefore, I looked at myself, I despaired, and with tears I called out to thee, O Lord, and said: I have no defense before thee; but I hope in thy loving-kindness, that thou wilt have mercy on me.

14. Thou art my inheritance in the supernal Jerusalem, the city of thy saints.

15, 16. Attend unto my supplication and fulfill it, because I have been enslaved ^B by sin.

17. Deliver me from the contrary powers that wish to turn me away from thee.

18. For ^C because I have sinned, they have become stronger than I.

19. Bring my soul out of the bonds and darkness of iniquities.

20. So that, coming into thy light, I may be able to confess to thee those things which have been done by me; for everything that is made manifest is light.

21. All thy holy powers shall wait for me, that I may turn, and instead of the mourning which I have in my soul, thou mayest grant me gladness, forgiving me my transgressions, and henceforth they shall, as is their custom, perform joy by praising thee over one sinner turning to repentance, that is to say, over me.

The title set before us contains:

Psalm of David, when Absalom his son pursued him.

1, 2. O Lord, fulfill my prayer and hearken to my supplication, existing in thy Son. [* Luc. xv, 10.]

3. Exaudi me in tua justitia, ^A 4. Et non intres in judicium cum servo tuo: 5. Quia non justificabitur in conspectu tuo omnis vivens. 6. Quia persecutus est inimicus animam meam: 7. Humiliavit in terra vitam meam. 8. Collocavit me in obscuris sicut mortuos seculi, 9. Et anxiatus est super me spiritus meus: 10. In me turbatum est cor meum.

ATHANASII INTERPRETATIO.

3. Et imple eam per ipsum. 4. Et ne velis rationem mecum ponere, hoc est examen facere iniquitatum mearum. 5. Quoniam non est justus, neque unus: Omnes enim peccaverunt, et egent gloria tua, justificati gratis gratia tua. 6. Comprehendit diabolus animam meam. 7. Mortificavit in terrenis concupiscentiis animam meam. 8. Quemadmodum mortuos in monumentis includunt, et dimittunt eos in fetore suæ corruptionis, ita etiam mihi fecit diabolus. Conclusit enim me in fœtore peccatorum meorum, ut corrumperer, et ita computrui, ut fœtorem eorum, quæ feci, non ferret anima mea, sed se ipsam abominaretur. ^C 9. Et conscientia cordis mei, 10. Cum recordarer futuri judicii, timore correpta est.

11. I remembered the days of old: ^A 12. I meditated on all thy works. 13. I meditated upon the works of thy hands. 14. I spread forth my hands unto thee: 15. My soul is as earth without water unto thee. 16. Hear me speedily, O Lord: 17. My spirit hath failed. 18. Turn not away thy face from me, 19. And I shall be like unto them that go down into the pit. 20. Make thy mercy to be heard in the morning: 21. For in thee have I hoped. 22. Make me to know the way, wherein I should walk: 23. For I have lifted up my soul unto thee. 24. Deliver me from mine enemies, O Lord, 25. For unto thee have I fled. ^B 26. Teach me to do thy will; for thou art my God.

INTERPRETATION OF ATHANASIUS

11. For I remembered my former days, which had grown old in iniquities. 12. And having turned, I began to exercise myself in the works of piety. 13. And as thou didst create me from the beginning, such have I striven to be found before thee. 14. Stretching out my heart, with sorrow I cried unto thee. 15. Unfruitful is it, and desolate, not having in itself thy holy Spirit. ^C 16. I beseech thee, O Lord: speedily fulfill that which I ask. 17. For I have been mortified by sin. 18. Do not abhor me because of thy name. 19. And may I be like those who do not see this light, and who fall into the pit—as I also have, in this way, fallen and remained in sin. 20, 21. For in thee I have hoped, therefore have mercy on me. 22. So that all may know that thou hast had mercy on me, as thy light arises within me. 23. For I have offered my soul unto thee, for I am darkened by my former sins, and I know not how I should proceed to draw near to thee; grant me thy grace that leads me unto thee. ^D 24. Deliver me from the demons, O Lord. 25. For I wish to be under thy dominion. 26. And since I am still a child in thy commandments, instruct me, what is perfect and pleasing before thee.

Addenda et corrigenda ex cod. Vatic.

27. Thy good Spirit shall lead me into the land of uprightness. 28. For thy name's sake, O Lord, thou shalt quicken me in righteousness. 29. Thou shalt bring my soul out of tribulation, 30. And in thy mercy thou shalt scatter my enemies. 31. And thou shalt destroy all who afflict my soul. 32. For I am thy servant. Psalm of David, against Goliath. PSAL. CXLIII. 1. Blessed be the Lord my God, who teaches my hands for battle, 2. And my fingers for war. 3. My mercy and my refuge,

^A ATHANASIUS' INTERPRETATION.

27. Thou, who art good, the good and holy Spirit shall lead me, that I may arrive at the Jerusalem above. 28. For since God is living, and this is thy name, also quicken me, who have been put to death, in thy Son, the just judge. 29. Thou shalt bring me out of the darkness and the bonds that beset my soul. 30. And seeing the wounds of my soul, which my enemies have made against me, have mercy, and deliver them over to the eternal fire. 31. And all who bring in upon my heart the evil desires of life, destroy them in the gehenna of fire. 32. For I have been redeemed by thy precious blood.

^C The title set before us contains: Psalm of David, against Goliath. This, therefore, the psalm says to the people desired by God against the devil; for the name David is interpreted as "desired," and the name Goliath is interpreted as "transmigrating," that is, "leading into captivity," which the devil clearly is, who leads all into captivity.

1. Blessed by nature is the Lord my God, who by the grace of his holy Spirit teaches my heart to prepare itself against every temptation. 2. And my mind to resist all the fiery darts of the enemy. 3. My rest and my protection.

4. My deliverer and my rescuer, ^A 5. My protector, and in him I have hoped, 6. Who subdues my people under me. 7. O Lord, what is man, that thou hast made thyself known to him? 8. Or the son of man, that thou reckonest him? 9. Man is made like unto vanity. 10. His days pass away like a shadow. 11. O Lord, bow the heavens, and come down. 12. Touch the mountains, and they shall smoke. 13. Send forth lightning, and thou shalt scatter them. 14. Send forth thy arrows, and thou shalt trouble them. 15. Send forth thy hand from above. 16. Deliver me, and rescue me out of many waters, 17. From the hand of strange children; 18. Whose mouth has spoken vanity, ^B

ATHANASIAN INTERPRETATION

4. For me he gave himself even unto death, and delivered me. 5. He provides for me, and I have cast all my care upon him. 6. He strengthens me, that I may chastise my body, and bring it into subjection. 7. O Lord, what is man, that thou hast deigned to manifest thyself to him upon the earth? 8. Or what is it again, son of clay, that thou dost not forget him, and ceaselessly hast such great care of him? 9. Each one of men is made like unto this world. 10. Unprofitable and unstable. 11. O Lord, bow thy heavens, come unto us. 12. Become only near the contrary powers, and straightway they shall begin to be scorched. 13. Appear only upon the earth, and beholding ^C the radiance, they shall fall to the earth beneath men. 14. Send thy apostles against them, sharpened [as sharpened arrows], being sharp by the grace of the Holy Spirit, and may they render them weak. 15. He prays again to God the Father saying: Send thy Son from thy holy heights. 16. Deliver me by him from these many wicked spirits ^D that are submerging me. 17. From the dominion of the sons of the wicked one, of the contrary powers. 18. Whose whole doctrine has nothing life-giving, but all things unto corruption and destruction.

Addenda and corrigenda from the Vatican codex

19. And their right hand, a right hand of iniquity. 20. O God, I will sing a new song to thee: 21. On a psaltery of ten strings I will sing to thee. 22. Who gives salvation to kings: 23. Who redeemed David thy servant from the malignant sword [he shall deliver him]. 24. Rescue me, and deliver me from the hand of strange children: 25. Whose mouth hath spoken vanity, 26. And their right hand, a right hand of iniquity. 27. Whose sons are as new plants in their youth. 28. Their daughters dressed, adorned as the likeness of a temple. 29. Their storehouses full, erupting from this into that. 30. Their sheep fruitful, abundant in their goings forth: (a) Vers. 29, Adorned as the likeness of a man. Vers. 30, The storehouses, etc.

ATHANASIUS' INTERPRETATION

[alt-version omitted]

31. Their oxen are fat. 32. There is no ruin of a wall, nor passage. 33. Nor is there any crying out in their streets. 34. They have called the people blessed, to whom these things belong. 35. Blessed is the people, whose Lord is their God. ^A

Laudation of David himself. PSALM CXLIV.

1. [Aleph] I will exalt thee, O my God, my king. 2. And I will bless thy name forever. 3. And forever and ever. 4. [Beth] Every day I will bless thee. 5. And I will praise thy name forever.

ATHANASIUS’S INTERPRETATION

31. Their teachers are luxurious in their feasting, and boast against the truth. 32. There is no one who might invade their possessions, nor pass through them; for they are guarded with every caution. 33. Nor does anyone dare [to enter] their houses; so much do they fear them all. 34. And finally, men have called him blessed to whom such things exist. ^B 35. But I say: Blessed is the people whose Lord is their God; He is their wealth and glory. It is also possible to interpret the verses proposed above again allegorically regarding His saints; for the sheep and the oxen are indeed of the demons, according to how one interprets them allegorically. But as for the righteous, their help [or beast] does not grow old, nor fall [or graze]; for there is no pride in their minds. The Scriptures called him blessed to whom these things belong, saying: Blessed is the people, whose Lord is their God.

The prefixed title contains: ^C Praise of David, that is, of the one with a strong hand, which is the Son of God; for this is what David is interpreted as meaning, as we have said many times.

1. I will glorify thee, O my God, my king, who has taught me knowledge; for the name Aleph set beside the verse is interpreted as "doctrine." 2. In the present [time]. 3. And in the future age. 4. According to each action of your light, I will glorify you in my heart; for this is what the syllable set beside the verse signifies; for Beth is interpreted as "house," which is the heart. 5. And the hymn going forth from my mouth will not cease ^D in the present age.

Addenda and corrigenda from the Vatican codex

(†) Four psalms, according to the order of the Hebrews, begin with the elements [of the alphabet], etc. In the one hundred and eighteenth psalm, individual letters are followed by eight verses. In the one hundred and forty-fourth, individual verses are assigned. Jerome in his Epistle to Paula, on the interpretation of the Hebrew Alphabet.

6. And to the age of the age. 7. [Gimel] Great is the Lord and greatly to be praised. 8. [Daleth] And of his greatness there is no end. 9. Generation and generation shall praise thy works. 10. [He] And they shall declare thy power. 11. They shall speak of the magnificence of the glory of thy holiness. 12. [Vau] And they shall tell of thy wonders. 13. And they shall declare the power of thy terrible deeds. 14. [Zayin] And they shall tell of thy greatness [and thy power they shall speak]. 15. They shall belch forth the memory of the abundance of thy sweetness.

ATHANASIUS' INTERPRETATION

6. In the future judgment, and in the ages of thy eternal court. ^A

7. The Lord is my breastplate in the battle, and even to the end he is to be praised in my heart: for this is what the name Gimel, ascribed to the verse, signifies; for it is interpreted as *thorax* (breastplate), which is our Lord, as the Apostle said.

8. And there is no creature that can comprehend him.

9. Those who are begotten by thy grace shall wonder at thy commandments: for the name Daleth, placed against the verse, is interpreted as *generation*.

10. The syllable ascribed to the verse, which is called He, is interpreted as *area*, which is the Lord, and it is also interpreted as *receive*: therefore, O people (combining the interpretations of the syllable, you will find this sense: He is the Lord, receive him). For this reason, the verse also signifies this same thing, saying: Because thou art God, they shall praise thee. ^B

11, 12. They shall declare the splendor of the glory of thy countenance, when thou wast transfigured before them, and they shall tell of thy wonders which thou didst in the world at thy coming: for *Vau* is interpreted in it, that is, in the coming and in the world.

13, 14. And they shall speak in the Gospel of the strength of thy miraculous healings, and they shall declare thy immeasurable mercy: for the name ascribed to the verse, which is called Zain, is interpreted as *mercy*. ^C

15. They shall preach the memory of thy boundless goodness, because, when thou wast God, thou didst endure the cross, despising the shame. ^D

16. [Heth] And thy justice shall they shout for joy. ^A 17. Merciful and compassionate is the Lord, 18. Long-suffering and full of mercy. 19. Kind is the Lord to all, 20. And his mercies are over all his works. 21. [Joth] Let all thy works confess to thee, O Lord, 22. [Kam] And let thy saints bless thee. 23. They shall speak of the glory of thy kingdom, 24. [Sabed] And they shall speak of thy power. 25. To make known to the sons of men thy power, 26. And the glory of the magnificence of thy kingdom. 27. Thy kingdom is a kingdom of all ages, ^B 28. And thy dominion is in every generation and generation.

ATHANASIAN INTERPRETATION.

16. And the conversation in which he conversed in the world, those who have learned from it will live. For the syllable written beside the verse, which is called Heth, is interpreted as *stupor*; for stupor possessed and possesses all, that he is God, and he turned and conversed with men on the earth. 17, 18. From the sufferings which he endured for our sake, it is shown. 19. The Lord is good to all men. 20. And his mercies are over all men. 21. All men shall confess that thou art the dominator of all; for this is what the name written beside the verse, Joth, which is interpreted as *dominating*, intends. ^C 22. And those living by the Spirit, and those laboring in the works of justice, shall glorify thee. For the *Cham* written beside the verse is interpreted as *heat* and *labor*, that is, it signifies the heat of faith and the labor of the saints in this world. 23, 24. And they shall herald the eternal punishment; for this written name signifies this, since *Sames* [Lamed] is interpreted as *rod*, that is to say, *torment*. 25, 26. To signify to all the judgment of thy coming, and the retribution of eternal goods in thy kingdom. 27. Without end. 28. And upon those who have believed the word of the Gospel, and upon those who have not believed. ^D

Addenda and corrigenda from the Vatican codex.

29. ^A [Sam] Faithful is the Lord in all his words. 30. And holy in all his works. 31. [Kam] The Lord lifts up all who are falling. 32. And raises up all who are bowed down. 33. [Mei] The eyes of all hope in thee, 34. And thou givest them their food in due time. 35. [Phe] Thou openest thy hand, and satisfiest every living thing with favor.

INTERPRETATION OF ATHANASIUS

29. Veracious, firm, immutable in those things which He has determined in judgment; for this is what the syllable called *Sam* signifies, which is "He has established," and it is also interpreted as "there," that is, in judgment. 30. And irreprehensible in all things which He has created; and in all His precepts; and in all things which He undertook and suffered for our salvation. 31. The Lord applies His grace. 32. And He makes all those who have fallen on their faces to rise, that is, in their hearts, and those who are infirm in sins: for the syllable affixed, which is called *Cham*, is interpreted as "a support," just as if He were to say that the Lord subjects Himself and bears the infirm, as the verse signifies: and those remaining in their minds in sins, He awakens as if from sleep, pricking them with His grace ^B and causing them to rise, so that they may confess and watch from then on, that they may sin no more. 33. The hearts of all who believe in Thee receive the grace. 34. And You, when their mind rests from every worldly care and concupiscence, illuminate them with the knowledge of Your precepts. 35. Abundantly bestowing the grace of the Holy Spirit on every man who adheres to Your will: for *Phe* is interpreted as "mouth," that is, His breathing upon the faces of the saints and saying: Receive the Holy Spirit. ^C

Addenda and corrigenda from the Vatican codex.

(1) The syllable marked with cinnabar, which is called *Sam*, is interpreted as "to establish," etc., that is, there, those who are infirm, and those who are falling, regarding their hearts; but the syllable placed alongside with cinnabar, which is called *Cham*, signifies that the Lord subjects Himself, [bearing] the infirm, just as the verse signifies this. N. 32, And those who remained, by His grace rising, ^D of those who strengthen them. etc., for *Phe*, that which is with cinnabar, is interpreted, etc.

(1) There is missing in the Hebrew text the letter [Nun], which begins the verse, namely, *Faithful*, as Vatablus, and Simeon de Muis, and others observe. And it is necessary that this verse either perished through the fault of the scribes, or was removed by the Hebrews on purpose. For that it existed previously in the original Hebrew text is proved by the order of the letters of the Hebrew alphabet, and is certainly confirmed by the Septuagint version and other Greek versions; and besides the Vulgate, which is taken from the Septuagint, even the Arabic and Syriac, which all have that verse, and consequently read it in the Hebrew codices from which they were adorned. Wherefore Grotius rightly says against the venerators of the Masoretes: How will those answer this who order us to stand by the decrees of the Masoretes in all things? And moreover, on this matter there are things worthy of observation, which Clarius notes, reporting: that the ancient Hebrews said that in the time of the Messiah this verse, which was then missing, was to be restored, which we see, he says, has been done.

^A 36. The Lord is righteous in all his ways, 37. And holy in all his works. 38. [Koph] The Lord is near to all who call upon him, 39. To all who call upon him in truth. 40. [Resh] He will do the will of those who fear him, 41. And he will hear their supplication, and will save them. 42. [Samekh] The Lord guards all who love him, 43. And he will utterly destroy all sinners. 44. [Tau] My mouth shall speak the praise of the Lord, 45. And let all flesh bless his holy name, 46. Forever and unto the ages of ages.

ATHANASIUS'S INTERPRETATION

36. Not burdensome in all his precepts: for they are not heavy. 37. And he shall be praised in all his works. 38. If he only sees someone who is about to cry out to him, he at once comes to him; for the syllable called Koph is interpreted as a sound, that is, a clamor. ^B 39. To all who call upon him from sincere faith. 40. The syllable placed next to the verse, which is called Resh, is interpreted as head, and visible: therefore salvation is for those who fear him, and the Lord will again be known to them. 41. And the cry which they send forth night and day to escape the coming judgment, the Lord will fulfill; for he will deem them worthy of eternal grace. 42. The syllable placed next to the verse, which ^C is Samekh, is interpreted as name: therefore the name of the Lord invoked upon those who love him guards them. 43. He shall deliver to eternal fire. 44. The syllable placed next to the verse, which is called Tau, is interpreted as sign, and inclination, or consummation: therefore, he says, I will tell of the glory of his cross and the consummation of the age in the psalm. 45. And let every man glorify his holy name by good works. 46. Both now and in the age to come. ^D

Addenda and corrigenda from the Vatican codex

Alleluia. Of Haggai and Zechariah. PSALM CXLV

1. Praise, O my soul, the Lord, 2. I will praise the Lord in my life: 3. I will sing to my God as long as I shall be. 4. Put not your trust in princes, nor in the sons of men, in whom there is no salvation. 5. His spirit shall go forth, 6. And he shall return into his earth. 7. In that day shall all his thoughts perish. 8. Blessed is he, whose God is the God of Jacob his helper: 9. His hope is in the Lord his God, 10. Who made heaven and earth, the sea, and all things that are in them.

(a) Verse 5. And in the sons, etc. Verse 6. He shall go forth, etc., he shall return, etc., down to his earth. Verse 7. In that day, etc., his thoughts.

ATHANASIAN INTERPRETATION

The title set before us contains: ^A Alleluia, [the name of] Haggai, and [the name of] Zechariah. Now "Alleluia" is interpreted as "Praise ye, sing a hymn to the true God." "Haggai" is interpreted as "of one keeping festival," while "Zechariah" is interpreted as "victory of the lion." Praise, therefore, the feast of the sufferings of the lion who gained the victory, Jesus our Lord. Therefore the Prophet also begins with this very thing by saying: "Praise, O my soul."

1. Present worthy praises to your Master, who redeemed you with His own blood.

2, 3. I will praise Him until He receives my spirit, and again after He has received my spirit, there I will praise Him.

4. Do not take refuge in the help of those who are in high position, nor in the sons of men, who are not able to save themselves; ^B but hope in Him who is called the Son of man because of His own humanity, being the Savior of the human race.

5, 6. When each man dies, his substance returns to the earth from whence it was taken; but He, the Son of man, even after He died for us, both remained incorrupt by His own power, and brought the dead to life.

7. On the day of judgment, God will judge the hidden things of men, with their cogitations accusing each one concerning his actions.

8. Blessed is the man whose inseparable helper is God.

9. And he will cast all his care upon Him.

10. The sea, and all things that are in them, the Creator of the invisible and visible things of all.

Addenda and corrigenda from the Vatican codex

(1) The title contains: Praise the Lord. [Of] Haggai: Praise therefore, sing a hymn to the festival, of the victor, that is to say Jesus our Lord, as also he... begins. Therefore he says: Praise, etc., [in] those who are in high position. N. 5. Nor in, etc., Savior of the human race. 1. 6. Of each, and incorrupt remained, etc.

11. He who keeps truth forever: 12. Who does justice to those who suffer injury: 13. Who gives food to the hungry. 14. The Lord sets the prisoners free: 15. The Lord makes the blind wise: 16. The Lord sets up the downtrodden: 17. The Lord loves the just: 18. The Lord keeps the strangers. 19. He will take up the orphan and the widow, 20. And will utterly destroy the way of the sinners. 21. The Lord shall reign forever, your God, O Sion, 22. Unto generation and generation. Alleluia. Of Haggai and Zechariah. Ps. CXLVI. 1. Praise the Lord, for the psalm is good:

INTERPRETATION OF ATHANASIUS

11. He who is the true God, guarding every heart of his holy ones. ^B 12. Vindicated in the present and in the future age for those who are afflicted, either by men or by opposing powers. 13. The literal sense is clear, that he himself feeds all flesh; nevertheless, this is also understood allegorically, that for those who desire his grace, he abundantly exhibits it. 14. He delivers those bound by their own sins through his grace. 15. He makes those whose minds are blinded wise, not with the wisdom of this world, but with an insuperable [immutable] and eternal wisdom. 16. The Lord raises up those who have fallen in their sins. ^C 17. So that he even laid down his soul for them. 18. Those who take refuge in him he protects by his grace. 19. The specific sense is clear, that he takes up the orphan and the widow; but he speaks allegorically of the youth whom the Lord raised in the city of Nain, and of his mother. 20. And he will put an end to all concupiscence, and deception, and the doctrine of the princes of this world. 21, 22. Eternally is your God the Jerusalem above, where the heavenly altar exists; for Sion is interpreted as "the place where the tabernacle is," that is, where the supercelestial altar is. ^D The title before us contains: Alleluia, of Haggai, and of Zechariah; "alleluia" therefore is interpreted as praise and a hymn. 1. Praise the Lord, for it is good to sing to God, as to him one should sing.

Addenda and corrigenda from the Vatican codex.

^A ...and is interpreted by Haggai as "one keeping a feast," and by Zechariah as "the memory of the Lord." This, then, clearly says: praise and a hymn to the true God by the people who keep the feast of the memory of his passion.

2. For God will be pleased with such praise.

3. Jerusalem is interpreted as "vision of peace," which is the faithful heart; the Lord therefore builds up every such heart. But he himself truly built the supernal Jerusalem, and the multitude of the angels is called Jerusalem, and it is manifest to all that he himself builds them into a spiritual house, just as the Apostle said.

4. The peoples from the Jews and from the Gentiles he will gather together through his passion. I will state another interpretation of this same verse. Israel is interpreted as "seeing God"; therefore, he will gather together all the captivity of the mind that sees him, and will restore it to its own free authority.

^B Interpretation of the fifth verse up to the eighteenth is not extant in the Barberini codex.

5, 6. And their desires which previously crushed the hearts of men, binding them with eternal chains and delivering them to eternal fire—this means the contrary powers.

7, 8. It is manifest, indeed, that as Creator, he knows the quantity of the stars which he has made. And the number of these is also considered with regard to the saints, and likewise he knows their number as well. For if he did not foresee what their quantity would be, he would not have prepared for them a city that could receive them. Therefore, accounting the multitude of the stars, looking upon and testing what gift and how much each of the saints is able to receive, and thus providing it. Then it follows in the Psalm: *And calling them all by name*; for there is a custom in the Church to call its saints, some apostles, others prophets, ^C and others masters; then readers, then those who interpret the Scriptures from one language to another. This, then, is the custom, I say, of "calling them all by name."

Addenda and corrigenda from the Vatican codex.

(a) From this manner of speaking, by which our interpreter in this place refers to the various orders of the holy faithful expressed in the Epistles of Blessed Paul, anyone skilled in ecclesiastical matters can conjecture his antiquity, and also from those things which are read in the explanation of verse 12, Psalm XXVI: namely, that the baptistery was a hidden place in the church. For in the first centuries of the Church, and in the city of Alexandria itself, the baptistery...

^A occupied a place apart from the church and hidden from those approaching the church. It is certain, however, that in the sixth century, baptisteries were built in the open and in the narthex of the church.

9. Great is our Lord, 10. And great is his virtue, 11. And of his wisdom there is no number. 12. The Lord sustains the meek: 13. Bringing sinners down even to the ground. 14. Sing to the Lord with confession: 15. Sing to our God upon the harp. 16. Who covers the heaven with clouds, 17. Who prepares rain for the earth. 18. Who produces hay in the mountains, 19. And herb for the service of men. 20. Who gives to beasts their food, 21. And to the young ravens that call upon him.

INTERPRETATION OF ATHANASIUS

9, 10. Who by his own death profligated him who had the empire of death, that is, the devil. ^B 11. O the depth of the riches and wisdom of God! How inscrutable are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor? For having taken counsel with the Father and with the Holy Spirit, he, being delivered to death, vivified the dead. 12. Calling to himself those who do not resist his commandments. 13. Having delivered the devil and his angels, and those who obey them, to be guarded in the lower parts of the earth. ^C 14. Open your hearts unto the Lord, confessing him. 15. Mortifying your members, glorify him in them. 16. Who protects his choir of saints in the gifts of the Holy Spirit. And let us explain it in another way: He who fills his paradise with his saints. 17. Who prepares his preaching for the whole earth. Nevertheless, let us speak in another way: He who readily provides his grace to a faithful heart. ^D 18. His flowers of gifts among the nations. 19. And his oracles for the rest of souls and bodies of men. 20. Who gives the unintelligent intellect to comprehend his precepts, by which they are vivified. 21. And to the children of the nations, who are blackened and unclean, he offers his grace as food, when they cry to him through faith.

22. He will not delight in the strength of the horse: ^A 23. Nor will it be well-pleasing to him in the legs of a man. 24. The Lord is well-pleased in those who fear him, 25. And in those who hope in his mercy. Alleluia. Of Haggai and Zechariah. PSAL. CXLVII. 1. Praise, O Jerusalem, the Lord, 2. Praise thy God, O Sion. 3. For he hath strengthened the bars of thy gates: 4. He hath blessed thy children in thee. 5. Who hath placed thy borders in peace, 6. And filleth thee with the fat of wheat.

(a) Verse 24 in the codex: "And in all those," etc.

ATHANASIUS' INTERPRETATION

The title set before us contains: Alleluia, of Haggai and Zechariah: as I have said before, and say again, alleluia is interpreted as "praise God"; Haggai, however, is interpreted as "the victory of the Lion, Jesus our Lord," which he achieved through his advent and his passion.

1. "Vision of peace" glorifies the Lord, that is, the Church from the Gentiles, in which peace was seen ^C and is seen: our Lord Jesus, the peace of the whole world; for Jerusalem is interpreted as "vision of peace."

2. "Praise thy God, O Sion," the Church, in which is his sanctuary of grace; for Sion is interpreted as "a place where there is a tabernacle."

3. "For he hath strengthened the strength of the apostles," through whom all men enter unto thee.

4. "He hath blessed them in thy womb," that is, in the laver of baptism.

5. "For the gates of hell shall not prevail against thee."

6. "And he filleth thee with the fat of supercelestial wheat," that is, of him who dies in the earth and causes his ears ^D to germinate in the whole world.

7. "He who sends forth his utterance to the earth: ^A His word runs very swiftly. 9. Who gives snow like wool. 10. Who scatters mist like ashes. 11. Who sends forth his crystal like morsels: 12. Who shall stand before the face of his cold? 13. He shall send forth his word, and shall smelt them. 14. His spirit shall blow, and waters shall flow. 15. He who announces his word to Jacob, 16. His statutes and his judgments to Israel. 17. He has not done so to every nation. 18. And his judgments he has not made manifest to them."

INTERPRETATION OF ATHANASIUS

7, 8. He who sends forth his preaching to the earth through the prophets of the synagogue, until, the world passing away quickly, his word shall be preached.

9. It signifies the purity of his word and its accessibility to those who are willing, and that for those who labor diligently the word becomes for their soul as a garment made of wool.

10. It signifies the subtlety and difficulty of understanding contained in his words: for since the oracles are right before one who reads, his mind is not permitted to look into them because of their subtleness, just as if a mist were concealing them. There is need, therefore, that the sun of righteousness should arise in the mind and drive away the mist that lies upon them, so that the reader may thus be able with the pure eye of his heart to see the latent sense.

11. His word is hard and transparent, like crystal; but it also signifies that which makes alive, like the morsel.

12. He meant to show, as I think, that his word is to be feared and trembled at.

13. He will send forth his only-begotten Son, the sun of righteousness, and shall dissolve them, interpreting for us the hard and difficult things of the law.

14. His Holy Spirit will come upon men, and from their belly shall flow rivers of living water. ^D

15. He who makes his Son manifest to the people at the end. For Jacob is interpreted as "holding the end."

16. And his commandments manifest to those who see him with their mind.

17. For until his coming, he did not act thus to every nation, so that they might hear his word from his mouth.

18. And thus he did not make his judgments manifest, as he did to those who believed in him at the end of days.

Alleluia. Of Haggai and Zechariah. Ps. CXLVIII.

Athanasian Interpretation

The proposed inscription contains: "Alleluia, of Haggai and Zechariah." I have said often that "Alleluia" is translated "Praise God." "Of Haggai" is translated "of one keeping a feast"; "of Zechariah" is translated "of one mindful of the Lord," and again, "victory of the lion." Therefore, there is praise to God by those who celebrate the memory and the victory of the lion, that is, the advent and passion of our Lord Jesus Christ.

1-4. For when God was born on earth for our salvation, all the heavenly hosts cried out from the heavens and from the highest: "Glory to God in the highest, and on earth peace, good will among men"; ^B and likewise they praise him daily. What the prophet says here is clearly demonstrated from Scripture; that he indicated to us here the glorification made by the heavenly host at the time of his advent, as it is written.

5, 6. The literal sense is indeed manifest, that by their visible appearance, and by completing the course appointed for them, they offer glory to their Maker: "That they may see your good works, and glorify your Father who is in heaven" (Matt. v, 16). Nevertheless, what is mystically signified in the verses in question, one can certainly understand from the title or inscription: that is, the praise which the luminaries and the light offered to him in his passion; for when he was fixed upon the cross, ^C covered in darkness, they demonstrated that he was the one who, by creating them, had caused them to be light.

7. Clearly the heavens of heavens also praised him, bowing themselves to his power at his advent to us, and again opening themselves to him when he ascended from us, from whence he had descended and remained inseparable. However, I will bring forward another mystical interpretation to you, my dear friend, concerning this. For "Praise him, O heavens of heavens": this means the apostles, who are more exalted than all the saints, praise him by your preaching.^D

DE TITULIS PSALMORUM.

8. And the water that is above the heavens, 9. Let them praise the name of the Lord: 10. For he commanded, and they were created. 11. He established them for ever, 12. And to the age of ages. 13. He has established a decree, and it shall not pass away. 14. Praise the Lord from the earth, 15. Ye dragons and all deeps.

ATHANASII INTERPRETATIO.

8, 9. The water which is above the heavens praised him under Noah, clearly demonstrating the power of the Creator, since by his command it descended to the earth, from whence it had been taken in the creation of the world; and again it ascended after the flood, from whence it had come down, that is, from the heavens. Nevertheless, perhaps you will now find that the water above the heavens signifies the water of baptism, which is found above the head of the heavens—that is, of the believers—being poured out over them. For just as the water that was above the heavens submerged and destroyed all ^B the enemies of God, so too does the water of baptism, found above—I say, above the head of the believers—submerge and destroy the opposing powers, just as, in the deluge, the water that was above the heavens did to the ungodly.

10. For he said they must be regenerated through water and the Spirit.

11. He commanded his apostles, saying: "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit," and thus they were renewed in baptism.

12, 13. While the matters concerning the specific details are manifest, the prophecy concerning the things of which we are speaking signifies that the Lord has established those who are reborn in baptism to live endlessly, just as he said in the Gospel: "He who believes in me, even if he die, shall live."

15, 16. The powers of the enemy, crawling upon the earth, were crushed by him, and, not wishing to confess the authority and power of his eternal divinity, they cried out: "Away, what have we to do with thee, Jesus Christ, Son of God? Hast thou come before the time to destroy us?" And [they were] not wishing to confess him even as the judge of the future, as we have said before.

Addenda et corrigenda ex cod. Vatic.

(a) The commentary from verse 10 to the end is missing, along with the verses of the Psalm, which are written alternately with the interpretation—which is interlinear, or inserted into the individual verses of the Psalms. For the entire page is missing from the codex. The following page, however, begins with these words of the commentary, or interpretation, of the fifth verse of the following Psalm CXLIX.

17. Fire, hail, snow, crystal, stormy wind, 18. Which fulfill his word, 19. Mountains and all hills, 20. Fruitful trees and all cedars, 21. Beasts and all cattle, 22. Serpents and winged birds, 23. Kings of the earth and all peoples, 24. Princes and all judges of the earth, 25. Young men and virgins, 26. Old men with the younger, 27. Let them praise the name of the Lord: 28. For his name alone is exalted. ^A

ATHANASIUS’ INTERPRETATION.

17, 18. The holy apostles are indeed likened to fire, consuming contrary powers, since they were appointed and filled by that fire which consumes all these things, that is, the Holy Spirit. Likewise, the same apostles are as hail, for falling upon serpents and scorpions and all the power of the enemy, they trampled them and their power. They are snow, again, because of the purity of their hearts, and they are crystal because of their clarity and the firmness of their faith. Therefore, fire, hail, snow, and crystal signify the apostles in this place, as has been demonstrated. And you will find the "stormy wind" to be that which obeyed Him in the surging of the sea, when the apostles said: "Who is this, that even the winds and the sea obey him?" concerning ^B whom the Prophet also spoke in the book of Psalms: "And he commanded the storm, and it stood into a breeze, and its waves were silent." The apostles, therefore, and the wind were together at that time; the apostles seeing the miracle, and the wind yielding to the word of command. For this reason He adds concerning the apostles and the stormy wind: "Which fulfill his word."

19, 20. Those who are high through commandments, and humble in heart, keeping the fruit of righteousness, and remaining incorrupt. 21. Living in the deserts, and meek in heart. 22. The bodies and souls of the saints. 23. Bishops, and all believing peoples. 24. Elders, and those who have renounced the world. 25. Those who resist evil, and are pure in heart. ^C

26. Those who have previously hoped in Christ, and are led by perfect knowledge, and flourish in faith. 27. Let all with one mouth and one heart praise the name of the Lord. 28. For his name is shown to be Lord of all. ^D

^A 29. His confession is upon earth and heaven, 30. And he shall exalt the horn of his people. 31. A hymn to all his holy ones, 32. To the sons of Israel, a people drawing near to him.

Alleluia. PSALM CXLIX. 1. Sing to the Lord a new song, 2. His praise in the assembly of the holy ones. 3. Let Israel rejoice in him who made him, 4. And let the sons of Sion exult in their king. 5. Let them praise his name in the choir.

ATHANASIAN INTERPRETATION

^B 29. For being on earth we ourselves confess our sins, and again in heaven it behooves all of us to stand before his tribunal, that of Christ, even as the Apostle said. 30. And he shall make the kingdom of his people unending. 31. Praise to all his holy ones. 32. To the sons of the holy apostles, who see him with the mind; for this is what Israel is interpreted to mean, a man seeing God.

The preceding title contains: *Alleluia*, which is interpreted as "praise, sing a hymn to the true God."

1. Send up a pure hymn to the Lord; however, this same verse can be understood otherwise, namely, that you speak a hymn of glory to the Lord concerning his passion, which no one of the past generations has spoken except for us alone, who have seen and heard God.

2. For his praise is said to be in the assembly of the holy ones, which is to say, in the congregation of the saints. ^C However, this same verse may also be understood in another way: namely, his praise is in the hearts and in the members of the holy ones. For you are, says the Apostle, the temple of God; and again: "Know you not that your bodies are the temple of the Holy Spirit, which is in you, whom you have from God?"

3. Let the people enlightened in their mind rejoice in the Lord who made them, and in the beginning, and in baptism; for Israel, as we have often said, is interpreted as "a mind seeing God."

^D 4. And let the sons of the heavenly Jerusalem exult in the Lord Jesus, their king; for Sion is interpreted as "the place where the tabernacle is."

5. Praise him with the whole heart, and in all their members; for just as a choir is composed of different people, so also are the members composed in a man: therefore, in all the bodies and in the heart, praise him through good works.

6. Let them sing unto him on the timbrel and psaltery. 7. For the Lord is well pleased in his people. 8. And he will exalt the meek unto salvation. 9. The saints shall rejoice in glory. 10. And they shall delight in their beds. 11. The exaltations of God [are] in their throat, 12. And swords sharpened in their hands. 13. To execute vengeance upon the nations, 14. Corripere reproofs in the peoples. 15. To bind their kings in fetters, 16. And their nobles in iron shackles. 17. To execute upon them the judgment written. 18. This glory shall be to all his saints.

INTERPRETATION OF ATHANASIUS

6. And mortifying themselves, and being filled with the Holy Spirit, they shall glorify him. 7. For his will is in them. 8. And he will exalt those who obey in his precepts unto life eternal. ^B 9. The apostles shall glory in the Lord himself and in his cross, just as the Apostle says: *He that glorieth, let him glory in the Lord*; and: *But God forbid that I should glory, save in the cross of our Lord Jesus Christ*. 10. And they shall rejoice in eternal rest. 11. They shall proclaim the preaching of the divine passion. 12. The sense of the Old and New Testaments [is] in their hearts. However, it is also understood differently: namely, the gifts of the Holy Spirit [are] in their hands; for as many as had need, they laid hands upon them and gave them the Holy Spirit, and as many as were sick, they laid hands upon them and healed them. For they mortified the infirmities, that is, the opposing powers, by the virtue of the Holy Spirit. ^C 13. To deliver the peoples from the contrary powers which previously mastered them. 14. To rebuke in the peoples the audacity which they used against God. 15. To bind the demons reigning in them through sin. 16. The principalities and powers, [being] enemies, they delivered unto eternal chains under darkness to be kept unto the day of judgment. ^D 17, 18. To execute vengeance in the peoples and nations.

ON THE TITLES OF THE PSALMS. PSALM CL.

Alleluia. PSALM CL. 1. Praise ye the Lord in his saints: 2. Praise him in the firmament of his power: 3. Praise him in his mighty acts: 4. Praise him according to the multitude of his greatness: 5. Praise him in the sound of the trumpet: 6. Praise him in the psaltery and harp: 7. Praise him with the timbrel and choir: 8. Praise him with strings and organ: 9. Praise him upon the high sounding cymbals: 10. Praise him upon the cymbals of joy.

ATHANASIUS' INTERPRETATION. The interpretation or exposition of the final psalm is missing in the Barberini codex.

PSALM CL. The title set forth, written in cinnabar, contains: Alleluia, as I have said before, and I say it again: Praise, and with hymns celebrate, God, who is. 1. Praise God in his saints: Praise God in his saints, and in his holy precepts. In the faith of his charity. 3. Praise him in his mighty acts: In his passions. 4. Praise him according to the multitude of his greatness: Since he is invincible. 5. Praise him in the sound of the trumpet: In his preaching. 6. Praise him with the psaltery and harp: In the grace of the Holy Spirit, praising him in your heart, and tongue, and with your lips. 7. Praise him with the timbrel and choir: With the mortification of your whole body, praise him. 8. Praise him with strings and organ: ^D Strings, I think, are sinews, in themselves indeed dead, and bound to some piece of wood, but when moved by some skilled craftsman, they produce a voice. An organ, however, consists of compacted pipes, and they emit harmony in turn when inflated with breath, provided they have those who move them to that purpose. Therefore, praise him in the subtle and strong precepts, which are bound to the mortification of the body, and in the charity which is wrought by the Holy Spirit, and which is transmitted from this to that, and fulfills all the precepts at once, and is heard by all, if it be present, even as the voice of an organ. 9. Praise him upon the high sounding cymbals: Praise him with the lips of your body. 10. Praise him upon the cymbals of joy: And in the inenarrable groanings of your mind.