PSALM 1__

1(1). BLESSED the man who has not walked in the counsel of the ungodly, 

1(1) μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν

 1. The counsel of the ungodly is the [tempting-] thought that chains the intellect to sensual concerns.  It does not say “human being” but man, for it summons to struggle and fighting and battle for virtue; and it counsels that both men and women be more virile [in this].

 1. βουλὴ ἀσεβῶν ἐστι λογισμὸς ἐμπαθὴς αἰσθητοῖς πράγμασι τὸν νοῦν προσδεσμῶν. Οὐκ εἶπε δὲ, « ἄνθρωπος », ἀλλ' « ἀνὴρ », ὅτι πρὸς ἀγῶνας καὶ πάλας καὶ μάχας τὰς ὑπὲρ ἀρετῆς καλεῖ· καὶ βούλεται καὶ τὰς γυναῖκας ἀῤῥενώπους καὶ ἀνδρείας εἶναι.  [cf PG 12.1085.]

 2. But blessedness is apatheia of the soul together with true knowledge of things that exist.

 2. μακαριότης δὲ, ψυχῆς ἀπάθεια μετὰ γνώσεως τῶν ὄντων ἀληθοῦς [cf. PG 12.1085 mod.]

1(3). and in the way of sinners he has not stood,

1(3)  καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη

 3. The seat of the pestilential is the worst habit of the reasoning soul by which it also teaches others to disobey the law.

 3. καθέδρα λοιμῶν ἐστι λογικῆς ψυχῆς ἕξις χειρίστη, καθ' ἣν καὶ τοὺς ἄλλους διδάσκει παρανομεῖν.  [= PG 12.1085.]

2(2). and on his law he will meditate day and night.

2(2)  καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός.

 4. He meditates constantly on the law of God who is accomplishing good works.

 4. οὗτος διὰ παντὸς μελετήσει τῷ νόμῳ τοῦ θεοῦ ὁ τὰ καλὰ ἔργα διαπραττόμενος.

3. And he will be like the tree that is planted near the running waters, which will bring forth its fruit in its season and its leaf shall not drop.

3 καὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται

 5.  ‘The fruit of the Spirit is love joy peace,’ (Gal 5:22) and so on. See how vividly it offers the reading, will bring forth; but not, will bear.  For the just one, in the season of indignation and desire, can bring forth patient endurance, courage, and temperance: in abuse and slander - blessing, silence, and praise;

 5. ὁ̔ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χάρα, εἰρήνη καὶ τὰ ἑξῆς. ὅρα πῶς ἐμψύχως εἴρηται δώσει, ἀλλ' οὐκ οἰσει. δίδωσι δὲ ὁ δίκαιος ἐν καιρῷ θυμοῦ καὶ ἐπιθυμίας μακροθυμίαν, ἀνδρείαν, σωφροσύνην, ἐν λοιδορίᾳ καὶ καταλαλιᾷ τὴν εὐλογίαν, τὴν σιωπήν, τοὺς ἐπαινούς,

these being the harvest-revenue he will receive back as his future reward. And he blooms exceedingly in hope; as if decked with leaves, [hope thus] accompanying the heaviest toil: or else he humbles himself, [thus] guarding and sheltering the unfailing fruit.

ὧν τὰς ἐπικαρπίας κομίσεται ἐν τῷ μέλλοντι, θάλλει δὲ καὶ ὧδε κομῶν ὡς φύλλοις τῷ ἐλπίδι ψυχαγωγούσῃ τὴν τῶν κόπων βαρύτητα ἢ τῇ ταπεινώσει τηρούσῃ καὶ σκεπούσῃ τοὺς καρποὺς ἀδιαπτώτους.

 6.  The trees brings forth leaves, and the just one his daily tasks.  And the leaves are tokens of a good soul achieved by means of the body, like the appearance of clothes,  a foot’s stride (Deut 2:5; Acts 7:5), a smiling face.

6. τὰ φύλλα δεικνύουσι τὰ δένδρα καὶ τὸν δίκαιον τὰ καθήκοντα.  ἔστι δὲ φύλλα γνωρίσματα ψυχῆς ἀγαθῆς διὰ σώματος ἐκτελούμενα, οἷον εἶδος ἐσθῆτος, βῆμα ποδός, προσώπου μειδίαμα.

4 (1)  Not so are the impious, not so

4(1) οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕ τως,

 7. The unbelievers make a great show of having acquired virtue

 7. ἐσχηματισμένην οἱ ἄπιστοι κέκτηνται τὴν ἀρετήν.

5(1). Therefore the ungodly shall not rise in judgment, nor sinners in the counsel of the just.

5(1) διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει  [οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων·]

 8. Judgement is for the just the passage from a body for asceticism to an angelic one: but for the ungodly it is the change from a body for asceticism to a darkened and gloomy one.  For the ungodly will not be raised in the first judgment, but rather in the second.

  8. Κρίσις ἐστὶ δικαίων μὲν ἡ ἀπὸ πρακτικοῦ σώματος ἐπὶ ἀγγελικὰ μετάβασις· ἀσεβῶν δὲ ἀπὸ πρακτικοῦ σώματος ἐπὶ σκοτεινὰ καὶ ζοφερὰ μετάθεσις σώματα.  ̓Εγερθήσονται γὰρ οἱ  ^[12.1100] ἀσεβεῖς οὐκ ἐν τῇ προτέρᾳ κρίσει, ἀλλ' ἐν τῇ δευτέρᾳ. [cf. PG 12.1097-1100.]

6(1).  For the Lord knows the way of the just

6(1) οτι γινώσκει κύριος οδὸν δικαίων,

 9. God looks only on the good, never on the wicked: for they are unworthy of his knowledge.

   9. μόνον τὸ καλὸν οἶδεν ὁ θεὸς, φαῦλον δὲ οὐδέν· ἀνάξια γὰρ τῆς γνώσεως αὐτοῦ.

PSALM 2__

5 (1). THIS he said to them in his anger

5(1) τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ

 1. Anger is God’s painful punishment for the benefit of the one who has sinned.

 1. .Ὀργή ἐστι Θεοῦ κόλασις ἐπίπονος ἐπὶ τῷ συμφέροντι τοῦ ἡμαρτηκότος. [Π]

v.7  The Lord said to me you are my son,
today I have begotten you.

 2. Unto today he adresses [him thus].

7. κύριος εἶπεν πρός με υἱός μου εἶ σύ,
 ἐγὼ σήμερον γεγέννηκά σε·

 2. ἄχρι τὸ σήμερον καλεῖται. [ξφ Πιτρα 2.7.2]

8 (1).  Ask of me and I will give you the nations for your inheritance

 3.  Here inheritance means the reasoning nature inheriting him as knowledge and truth and justice.  But inheritance of reasoning nature is contemplation of corporeal and incorporeal [beings] and the origin of these [beings] in God.

8̔1̓  αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου

 3. κληρονομίαν ἐνταῦθα ὠνόμασεν τὴν φύσιν τὴν λογικὴν κληρονομοῦσαν αὐτὸν ὡς σοφίαν καὶ γνῶσιν καὶ ἀλήθειαν καὶ δικαιοσύνην. κληρονομία δὲ ἐστι φύσεως λογικῆς θεωρία σωματῶν καὶ ἀσωμάτων καὶ τοῦ αἰτίου τούτων Θεοῦ. [ξφ ΠΓ 12.1108.38]

v. 12.  Lay hold of instruction so the Lord is not angered

 4. Instruction is moderation of the passions, which tends naturally to result from the praktike.  For the praktike is spiritual teaching purifying the portion of the soul subject to passion.

12̔1̓.  δράξασθε παιδείας μήποτε ὀργισθῇ κύριος

 4. παιδεία ἐστὶ μετριοπαθεία παθῶν· ὅπερ συμβαίνειν πέφυκεν ἐκ τῆς πρακτικῆς, εἴγε πρακτική ἐστι διδασκαλία πνευματικὴ τὸ παθητικὸν μέρος τῆς ψυχῆς ἐκκαθαίρουσα. [ξφ Πιτρα 2.12.1 ]

PSALM 3__

v. 2. LORD, why are they multiplied who afflict me?

 1. Those making progress have many who afflict them.

2α.  Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με;

 α´. Οἱ προκόπτοντες πολλοὺς τοὺς θλίβοντας ἔχουσι.

v. 7.  Arise, O Lord, deliver me, my God; for you have struck all who were in vain my enemies; you have broken the teeth of sinners.

 4. The teeth of sinners are irrational [tempting-] thoughts occuring to us contrary to nature; making use of these many teeth the enemies draw near to us in order to eat our flesh (Ps 26:2) that is, those [things] that sprout forth from the flesh: “For the works of the flesh are manifest,” (Gal. 5:19) as the divine apostle says.

7. Ἀνάστα, Κύριε, σῶσόν με, ὁ Θεός μου,ὅτι σὺ ἐπάταξας πάντας τοὺς ἐχθραίνοντάς μοι ματαίως, ὀδόντας ἁμαρτωλῶν συνέτριψας,

 δ´.  Ὀδόντες ἁμαρτωλῶν εἰσι λογισμοὶ ἄλογοι, παρὰ φύσιν ἡμῖν ἐπισυμβαίνοντες, οἷς ὀδοῦσι χρώμενοι πολλάκις οἱ ἀντικείμενοι προσεγγίζουσιν ἡμῖν τοῦ φαγεῖν τὰς σάρκας ἡμῶν, τουτέστι τὰ ἐκ τῆς σαρκὸς φυόμενα· ̧Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς,ς φησὶν ὁ θεῖος Ἀπόστολος.

PSALM 4__

 1. HE did not hear me after I called, but rather when I called.

 2. Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσέν μου ὁ Θεὸς τῆς δικαιοσύνης μου, ἐν θλίψει ἐπλάτυνας μοι.

 α´.  Οὐ μετὰ τὸ ἐπικαλεῖσθαι εἰσήκουσέν με, ἀλλ' ἐν τῷ ἐπικαλεῖσθαι.

 2,  The more we understand of distress and temptation, the more we are widened.

 β´. Ὅταν θλίψεων καὶ τῶν πειρασμῶν τοὺς λόγους ἐπιγινώσκωμεν, τότε μάλιστα πλατυνόμεθα.

v. 3. O sons of men, how long will you be heavy “hard”] - hearted?

 3.  Thus we know that vice is naturally heavy: from the fact that the Lord coming into Egypt is said to be {lightly} seated upon a cloud. ()  So a light cloud is the reasoning nature filled with all virtue and knowledge.   ( )

3.   ,Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι;

 γ´. Ἐνταῦθα γινώσκομεν ὅτι βαρείας φύσεώς ἐστιν ἡ κακία, διόπερ ὁ ἐρχόμενος εἰς τὴν Αἴγυπτον Κύριος, ἐπὶ νεφέλης λέγεται καθέζεσθαι κούφης. Νεφέλη δὲ κούφη ἐστὶ φύσις λογικὴ, πάσης ἀρετῆς πληρωμένη καὶ γνώσεως.

v. 5. Be angry and do not sin.

 4. It urges: do not {do battle? engage [your enemy]} in your imagination, nor bring about the deed that causes anger.

5[1].  Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε.

 δ´.  Παραινεῖ μὴ συγκατατίθεσθαι τῇ φαντασίᾳ, μηδὲ τὸ ἔργον ἐπάγειν κυροῦν τὴν ὀργήν.

v.6 Sacrifice the sacrifie of justice and hope in the Lord

 5. The sacrifice of justice is the reasoning soul’s apatheia, which it offers up to God; while hope is eager expectation of true knowledge.

6.  Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον.

 ε´.  Θυσία δικαιοσύνης ἐστὶν ἀπάθεια ψυχῆς λογικῆς, προσφερομένη Θεῷ· ἐλπὶς δέ ἐστιν ἀγαθὴ προσδοκία γνώσεως ἀληθοῦς.

v.7 The light of your face has been manifested to us.

 6. Now the angels continually see the face of God, while human beings [see] the light of his face.  For the face of the Lord  is spiritual contemplation of everything that has come to be on the earth, while the light of His face is partial knowledge of these things; since according to the wise Tekowitha David was like an angel of God, seeing everything upon the earth.

7.  Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε.

 ϛ.  Οἱ μὲν ἄγγελοι διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ Θεοῦ· οἱ δὲ ἄνθρωποι, τὸ φῶς τοῦ προσώπου αὐτοῦ. Πρόσωπον γὰρ Κυρίου ἐστὶ θεωρία πνευματικὴ πάντων τῶν ἐπὶ γῆς γεγονότων. Φῶς δὲ προσώπου ἐστὶν ἡ μερικὴ γνῶσις τούτων αὐτῶν, εἴπερ κατὰ τὴν σοφὴν Θηκωϊτίδα· Ὥσπερ ἄγγελος Θεοῦ ἦν ὁ Δαυὶδ, πάντα εἰδὼς τὰ ἐπὶ τῆς γῆς.

v. 8 You have put joy into my heart; with the fruit of their grain and wine and oil [they have been satisfied].

 7.  Grain and wine and oil satisfy sinners; but the joy of God rejoices the just.

8.  Ἔδωκας εὐφροσύνην εἰς τὴν καρδίαν μου, ἀπὸ καρποῦ σίτου καὶ οἴνου καὶ ἐλαίου.

 ζ´. Σῖτος καὶ οἶνος καὶ ἔλαιον πληθύνει ἁμαρτωλούς· εὐφροσύνη δὲ Θεοῦ εὐφραίνει δικαίους.

PSALM 5__

v. 1  FOR the end, concerning she who inherits.

 1. The inheritance of the Christ is the reasoning nature.

1.  Εἰς τὸ τέλος ὑπὲρ τῆς κληρονομούσης.

 α´.  Ἡ κληρονομία τοῦ Χριστοῦ ἐστιν ἡ φύσις ἡ λογική.

v. 4 In the morning you will hear my voice.

 2. The one putting off the works of darkness and clothing himself in the armor of light () is to say these words.

4. Τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου,

 β´. Ὁ ἀποθέμενος τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσάμενος τὰ ὅπλα τοῦ φωτὸς, ταῦτα λεγέτω τὰ ῥήματα.

v. 7 You will destroy all who speak falsehood

 3. Not who spoke, but who speak  falsehood.  For if the Lord were to destroy these, inasmuch as all human beings have lied, God would destroy all [solely] on account of their being human.

7[1].  Ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος,

 γ´.  οὐ τοὺς λαλήσαντας, ἀλλὰ τοὺς λαλοῦντας τὸ ψεῦδος. Εἰ δὲ τούτους ἀπόλλυσι Κύριος, πᾶς δὲ ἄνθρωπος ψεύστης, πάντας ἀπόλλυσιν ὁ Θεὸς, ἵνα, τὸ εἶναι ἄνθρωποι

v. 8  I will worship toward your holy temple in your fear.

 4-5.  Holy temple is the Christ of God, for God was in Christ reconciling the world to himself ().  In the fear of God all turn away from vice  (): so, in the fear of the Lord [all] worship the temple which is Christ; for he says, destroy this temple and in three days I will raise it up. ()

8.  Προσκυνήσω πρὸς ναὸν ἅγιόν σου ἐν φόβῳ σου.

 δ´ & ε´. Ναὸς ἅγιός ἐστι τοῦ Θεοῦ ὁ Χριστὸς, διότι ὁ Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. Ἐν τῷ φόβῳ Θεοῦ ἐκκλίνει πᾶς ἀπὸ κακοῦ· ἐν φόβῳ δὲ Κυρίου προσκυνεῖ τὸν ναὸν, ὅς ἐστι Χριστός· Λύσατε γὰρ, φησὶν, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.

v. 9 Lead me, O Lord in your justice because of my enemies.

 6. In the justice which accords with [ascetical] practice in the Christ.  Of enemies denotes “of concepts”.

9.  Κύριε, ὁδήγησόν με ἐν τῇ δικαιοσύνῃ σου, ἕνεκα τῶν ἐχθρῶν μου.

 ϛ´. Ἐν τῇ κατὰ πρακτικὴν δικαιοσύνῃ ἐν τῷ Χριστῷ. Τῶν ἐχθρῶν. Τῶν νοητῶν δηλονότι·

v. 10 For there is no truth in their mouths; their heart is vain.

 7. First: neither truth nor the Christ; and perhaps second, the ones {anyone?} bearing their plot.

10.  Ὅτι οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν ἀλήθεια, ἡ καρδία αὐτῶν ματαία.

 ζ´. Πρότερον, οὐδεμία ἀλήθεια, ἢ ὁ Χριστός· καὶ τάχα τὸ δεύτερον, ἠνέγκατο αὐτῶν ἐπιβουλήν.

 8. Filled with dead works.

 η´. Νεκρῶν ἔργων πεπληρωμένος.

v. 11. Judge them, O God, may they fail in their counsels (“plans”) : according to the multitude of their impieties cast them out, for they have provoked you, O Lord.

 9.   [To] Cast them out from the[ir] impieties [is] to effect pieties for them.  Blessedness is to expell every plan.

11.  Κρῖνον αὐτοὺς, ὁ Θεός· ἀποπεσάτωσαν ἀπὸ τῶν διαβουλιῶν αὐτῶν· κατὰ τὸ πλῆθος τῶν ἀσεβειῶν αὐτῶν ἔξωσον αὐτοὺς, ὅτι παρεπίκρανάν σε, Κύριε.

 θ´. Ἔξωσον αὐτοὺς ἀπὸ τῆς ἀσεβείας, εὐσεβεῖς αὐτοὺς ἐργασάμενος. Μακαριότης ἐστὶ, βουλῆς πάσης ἐκπεσεῖν.

 10.  For, it says, all of these counsels they have taken against me - those hostile and advancing against God.  For those persecuting the soul that is practicing friendship with God are provoking God, [?      ] fighting God.

 ι´. Ταῦτα γὰρ, φησὶ, πάντα τὰ διαβούλια κατ' ἐμοῦ ἐποιοῦντο, τῇ κατὰ Θεόν μου προκοπῇ ἐναντιούμενοι· οἱ γὰρ διώκοντες τὴν φίλα τῷ Θεῷ πράττουσαν ψυχὴν, Θεὸν παραπικραίνουσι, θεομαχοῦντες σαφῶς.

12. Unto the ages shall they rejoice; and you shall dwell among them.

 11. An age is a natural system [made up] of differing bodies, encompasing different logikoi for the [sake of the] knowledge of God,

12.  Εἰς αἰῶνα ἀγαλλιάσονται, καὶ κατασκηνώσεις ἐν αὐτοῖς, 

 ια´. Αἰών ἐστι σύστημα φυσικὸν, ἐκ σωμάτων ποικίλων λογικὰς διαφορὰς περιέχον τῆς τοῦ Θεοῦ γνώσεως

v. 13 As with a shield of favor you have crowned us.

 12. It is thus with the knowledge of God: if it wards off enemies, it is a shield of favor; if it achieves ruling over some of the passions, it is called a crown. And the knowledge of God is divided into two [parts], practice and contemplation. To practice belongs the shield of favor, while of contemplation is the crown. This ordering has been preserved: for before the crown [comes] the shield, and also before contemplation [comes] practice.

13. Ὡς ὅπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς,

 ιβ´. Ἡ γνῶσις οὖν τοῦ Θεοῦ, εἰ μὲν ἀμύνεται τοὺς πολεμίους, ὅπλον ἐστὶν εὐδοκίας· εἰ δὲ βασιλεύειν ποιεῖ τινα τῶν παθῶν, στέφανος ὀνομάζεται. Τέμνεται δὲ ἡ τοῦ Θεοῦ γνῶσις εἰς δύο, εἰς πρᾶξιν καὶ θεωρίαν· καὶ τῆς μὲν πράξεως ὅπλον τῆς εὐδοκίας ἐστὶ, τῆς δὲ θεωρίας ὁ στέφανος. Τετήρηται δὲ καὶ ἡ τάξις· πρὸ γὰρ τοῦ στεφάνου τὸ ὅπλον, ἐπειδὴ καὶ πρὸ τῆς θεωρίας ἢ πρᾶξις.

PSALM 6__

v.2 O LORD, do not rebuke me in your indignation, nor chasten me in your wrath.  Have mercy on me, O Lord, for I am weak: heal me, for my bones are troubled.

 1. Indignation is an impulse of the civilized soul’s desire, [???  prominently coming to aid ??]

 2-3. Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με· ἐλέησόν με, Κύριε· ὅτι ἀσθενής εἰμι, ἴασαί με, ὅτι ἐταράχθη τὰ ὀστᾶ μου.

 α´. Θυμός ἐστιν ὁρμὴ ἐπιθυμίας ἡμέρου ψυχῆς, κατ' ἐξοχὴν ἀμύνης.

v. 6 For there is none in death remembering you, and who in Hades will give you thanks?

  2. The one remembering [the] God who says I am the life - is not in death.

 6.  Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;

 β´. Ὁ μνημονεύων Θεοῦ τοῦ λέγοντος· ̧̓Εγώ εἰμι ἡ ζωὴ,ς οὐκ ἔστιν ἐν τῷ θανάτῳ.

v. 7. I will wash my bed every night; with my tears I will water my bed.

 3. An instruction concerning tears for one who prays at night.

7.   Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου.

 γ´. Προτρεπτικὸν πρὸς τὸ δακρύειν ἐν νυκτὶ προσευχομένου.

v. 8 My eye is disturbed from indignation; I have grown old among all my enemies.

 4. Nothing can blind the intellect as much as disturbing indignation.

 8. Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου, ἐπαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου,

 δ´. Οὐδὲν οὕτω τυφλοῖ νοῦν ὡς θυμὸς ταρασσόμενος.

v. 9. Depart from me, all you who work lawlessness.

 5. By means of demons lawlessness is always brought about; not always by men; and never by angels.

9. Ἀπόστητε ἀπ' ἐμοῦ, πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν,

 ε´. Δαιμόνων τὸ διὰ παντὸς τὴν ἀνομίαν ἐργάζεσθαι· ἀνθρώπων τὸ μὴ διὰ παντός· ἀγγέλων τὸ μηδέποτε.

v. 11 Let all my enemies be ashamed and very much troubled.

 6. Shame brings the sinner to his senses.

 11. ̧Αἰσχυνθείησαν καὶ ταραχθείησαν σφόδρα πάντες οἱ ἐχθροί μου, ς

 ς´. Ἡ αἰσχύνη εἰς συναίσθησιν ἄγει τὸν ἁμαρτάνοντα.

PSALM 7__

v. 5 IF I have given evil to those who gave to me, then let me perish empty through my enemies.

 1. This phrase is useful for forgetfulness of injury.

5. Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενὸς

 1. Πρὸς ἀμνησικακίαν ἀναγκαῖον τὸ ῥητόν τοῦτο. [ξφ ΠΓ 12, 1177-1180]

 2.  Empty is one who does not say, “and from his fulness we have all received.” (Jn 1:16)  For this sort are also said to be “reeds nourishing within themselves wild beasts,” concerning which it is said: “Rebuke the beasts that dwell among the reeds;” (Ps 67:31) and Job says: “The devil reposes among the papyrus and [in] the marsh and the reeds.  For he is king of those in the waters.” (Job 40:16)

 β´. Κενός ἐστιν ὁ μὴ λέγων· ̧ Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν.ς  Οἱ δὲ τοιοῦτοι καὶ κάλαμοι λέγονται τρέφοντες ἐν ἑαυτοῖς θηρία, περὶ ὧν εἴρηται· ̧Ἐπιτίμησον τοῖς θηρίοις καλάμου.ς Καὶ, ̧Ὁ διάβολος δὲ παρὰ πάπυρον κοιμᾶται,ς φησὶν ὁἸὼβ, ̧καὶ βούτομον, καὶ κάλαμον.ς Αὐτὸς γάρ ἐστι βασιλεὺς τῶν ἐν τοῖς ὕδασι.

v. 6 May the enemy persecute my soul and take it, and trample my life to the ground, and make my glory dwell in the dust.

 3. So that I may become [as?] dust before the heavenly {??}

6   Καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μου, καὶ καταλάβοι.[καὶ καταπατήσαι εἰς γῆν τὴν ζωήν μου καὶ τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι.]

 γ´. Ἵνα χοϊκὸς, ἀντὶ ἐπουρανίου, γενοίμην

v. 8 And a congregation of peoples will surround you, and because of this you will return on high.

 4. “When I am lifted up,” he says, “I will draw all to myself.” (Jn 12:32)

8-9.῾.[8 καὶ συναγωγὴ λαῶν κυκλώσει σε, ]  Καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον. Κύριος κρινεῖ λαοὺς, κ. τ. ε [9 κύριος κρινεῖ λαούς· κρῖνόν με, κύριε, κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ' ἐμοί.]

 δ´. [1181] ̧Ὅταν ὑψωθῶ, φησὶ, πάντας ἑλκύσω πρὸς ἐμαυτόν.ς

v. 10 May the wickedness of sinners be brought to an end, and you will direct the just..

 5. If the wickedness of sinners were brought to an end the just would direct his way, no longer attacked by them.

10   Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν, καὶ κατευθυνεῖς δίκαιον.

 ε´. Ἐὰν συντελεσθῇ ἡ πονηρία τῶν ἁμαρτωλῶν, ὁ δίκαιος κατευθύνει τὴν ὁδὸν αὑτοῦ, μηκέτι πολεμούμενος ὑπ' αὐτῶν.

v. 13 If you will not be converted he will brandish his sword.

 6. The intelligible sword is the spiritual word (or “inner meaning”) separating soul from body, or from vice or ignorance. [see KG]

13  Ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει

 ς´.Ῥομφαία ἐστὶ νοητὴ, λόγος πνευματικὸς χωρίζων ψυχὴν ἀπὸ σώματος ἢ κακίας ἢ ἀγνωσίας.

v. 14 And in it he has prepared the instruments (or “vessels”) of death.

 7. Vessels of death are impure logikoi (reasoning beings).

14. Καὶ ἐν αὐτῷ ἡτοίμασε σκεύη θανάτου, κ. τ. ἑ.

 ζ´. Σκεύη θανάτου εἰσὶν ἀκάθαρτα λογικα.

v. 14-15 And in it he has prepared the instruments (or “vessels”) of death [and] his arrows for the burning ones.

 8. Burning ones are those who received the burning arrows of ythe devil.

14  Ἡτοίμασε σκεύη θανάτου, τὰ βέλη αὐτοῦ τοῖς καιομένοις.

 η´. Καιόμενοί εἰσιν οἱ τὰ πεπυρωμένα βέλη τοῦ διαβόλου δεχόμενοι.

15. Behold, he has been in labor with injustice, has conceived trouble, and gave birth to iniquity.

 9. He gave birth to iniquity who has concieved trouble and has labored with injustice.  For this is the consequence of nature.

15. Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν.

 θ´.Ἔτεκεν ἀνομίαν, ἐπειδὴ συνέλαβε πόνον, καὶ ὠδίνησεν ἀδικίαν. Αὕτη γάρ ἐστιν ἀκολουθία φύσεως.

v. 17 And upon the crown of his own [head] his iniquity shall descend.

 9. The crown [of the head] signifies the intellect, since the diadem of grace, which according to Solomon is wisdom, is placed on the crown [of the head].

17   Καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται.

 ι´.Ἡ κορυφὴ νῦν τὸν νοῦν σημαίνει, εἴπερ ὁ στέφανος τῆς χάριτος, κατὰ τὸν Σωλομῶντα, ἥτις ἡ σοφία, δέδεται τῇ κορυφῇ.

PSALM 8__

v. 1 UNTO the end, for the presses.

1. ? Inflictor of punishment and inflictor of penalty.

1   Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν.

 α´. Κολαστικὸν καὶ τιμωρητικόν

This is not in Rondeau, but is certainly Evagrian:

̈

v. 1 Unto the end, for the presses.

 [[ Presses are reasoning natures which receive fruit from the spiritual vine. ]]

1. Εἰς τὸ τέλος ὑπὲρ τῶν ληνῶν ψαλμὸς τῷ  Δαυΐδ, κ. τ. ἑ.

 Ληνοί εἰσι φύσεις λογικαὶ, τοὺς ἐκ τῆς πνευματικῆς ἀμπέλου καρποὺς ὑποδεξάμεναι.

v. 3 Out of the mouth of babes and nursing infants you have perfected praise.

 2. Of those who have, in regard to God, become children concerning vice.

3.Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον.

 β´. Τῶν κατὰ Θεὸν νηπιαζόντων τῇ κακίᾳ.

v. 4. For I will regard the heavens, the work of your fingers, and the moon and stars which you have established.

 3. For I will regard the heavens: we have comprehended this matter wisely when we understand both its logos (“meaning”) and its origin.

4. Ὅτι ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας, κ. τ. ἑ.

  γ´. ̧Ὅτι ὄψομαι τοὺς οὐρανούς.ς Τοῦτο τὸ πρᾶγμα σαφῶς ἐπιστάμεθα, ὅτε καὶ τὸν λόγον αὐτοῦ, καὶ τὴν αἰτίαν γινώσκομεν.

PSALM 9__

v.1 UNTO the end, concerning the hidden things of the son, a psalm for David.

 1. Hidden is the ineffable knowledge of the mysteries  concerning Christ, (cf. Col 2:2-3 ) the true God.

1.  Εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ ψαλμὸς τῷ Δαυῒδ, κ. τ. ἑ.

 α´.  Κρύφιά ἐστι γνῶσις ἀπόῤῥητος τῶν περὶ Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ μυστηρίων.

v. 5 You  have sat on the throne, who judge justice.

 2. For the throne of God is Christ; but the throne of Christ is the incorporeal nature.

5.   Ἐκάθισας ἐπὶ θρόνου, ὁ κρίνων δικαιοσύνην, κ. τ. ἑ.

 β´. Θρόνος μὲν Θεοῦ ὁ Χριστὸς, θρόνος δὲ  Χριστοῦ ἡ ἀσώματος φύσις.

v.6 You rebuked the gentile and the wicked one has perished: you obliterated their name unto the ages.

 3. If the name mentioned here signifies the state of vice, and if he obliterated the sinner’s name, he thus obliterated [the sinner’s] worst state.

6.  Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής· τὸ ὄνομα αὐτῶν ἐξήλειψας, κ. τ. ἑ.

 γ´.῀. Εἰ τὸ ὄνομα ἐνταῦθα τὴν κακὴν  [1189] σημαίνει κατάστασιν, ἐξήλειψε δὲ τὸ τοῦ ἁμαρτωλοῦ ὄνομα, ἐξήλειψεν ἄρα τὴν χειρίστην αὐτοῦ κατάστασιν.

v. 12 Sing to the Lord, all you who dwell in Zion.

 4. He sings psalms - the one who has the Christ within himself.

12.  Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιὼν, κ. τ. ἑ.

 δ´. Ἐκεῖνος ψάλλει ὁ ἔχων ἐν ἑαυτῷ τὸν Χριστόν.

v. 15 Who raises me from the gates of death

 5. So that “the gates of Hades shall not prevail against him: these are the vices which bring one down to seek counsel from hell.

14  Ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου.

 ε´.Ἵνα μὴ καὶ πύλαι τοῦ ᾅδου κατισχύσωσιν αὐτοῦ, αἵτινές εἰσιν αἱ κακίαι κατάγουσαι εἰς πυθμένα ᾅδου.

v. 17 The Lord is know as executing judgments

 6. This is because it is from the judgments that a person is taught to recognize God.

17  Γινώσκεται Κύριος κρίματα ποιῶν.

 ς´.  Ἔστιν ὅτε καὶ ἐκ τῶν κριμάτων ποδηγούμενος ὁ ἄνθρωπος ἐπιγινώσκει τὸν Κύριον.

v. 18 Let sinners be turned back into Hades.

 7. Just as Paradise is the school of the  just, so also hell is the house of correction for sinners.

18̔1̓  ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην

 7.  ὡσπερ ὁ παράδεισος τῶν δικαίων ἐστὶν παιδευτήριον, οὕτως ὁ ᾅδης τῶν ἁμαρτωλῶν ἐστι κολαστήριον.῾ξφ. ΠΓ 12.1189̓

v. 18 Let sinners be turned back into Hades, all the nations that are forgetful of God.

 8. How could the nations forget God?  Indeed [this is] the second forgetting of knowledge.  And it is clear that this also contains the [key to interpreting]  the following: “I planted you a fruitful vine, entirely of the right sort: How can you have changed into a bitter, foreign vine?” (Jer. 2:21)

18  Ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην, πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ Θεοῦ.

 η´. Τί ἐπελάθετο τὰ ἔθνη τὸν Κύριον; ἡ γὰρ λήθη δευτέρα γνώσεως· οὐκοῦν ἐντεῦθεν σαφὲς καὶ τό·Ἐγὼ ἐφύτευσά σε ἄμπελον καρποφόρον, πᾶσαν ἀληθινήν· Πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία;

v. 19 The patience of the poor will not perish unto the ages.

 9. Just as the spirit is not extinguished, so patience is not destroyed.  For the “Lord is the Spirit” (2Cor 3:17)  and “My patience is the Lord” (Ps.70:5)  And thus in Galatians Christ is formed, though being [Himself] without form.  [How then does it] here it says to those who are taking their rest “Arise, why do you sleep?” (Eph. 5:14)

19. Ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῶνα, κ. τ. ἑ

 θ´. .Ὥσπερ τὸ πνεῦμα οὐ σβέννυται, οὕτως ἡ ὑπομονὴ οὐκ ἀπόλλυται.Ὁ γὰρ ̧Κύριος τὸ πνεῦμά ἐστι·ς καί· ̧Ἡ ὑπομονή μου  Κύριος.ς Οὕτω καὶ ἐν Γαλάταις μορφοῦται Χριστὸς ἄμορφος ὤν.Ἐνταῦθα λέγεται καὶ κοιμᾶσθαι· ̧Ἐξεγέρθητι, ἵνα τί ὑπνοῖς;ς

PSALM 10_(HEBREW)

v.30 HE lies in wait in secret like a lion in his den.

   He lays in ambush to seize the poor:
 to catch the poor, by drawing him to himself.

  14.  This saying is to be directed towards the wealthy.

10·30. ἐνεδρεύει ἐν ἀποκρύφῳ ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ, ἐνεδρεύει τοῦ ἁρπάσαι πτωχόν, ἁρπάσαι πτωχὸν ἐν τῷ ἑλκύσαι αὐτόν·

 14. χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς πλουσίους. [ξφ ΠΓ 12.1196]

 21.  The Lord’s earth is the contemplation of all [things] that have come into being, as is said of [which is to say?] the Kingdom of Heaven.

 κα´. Γῆ Κυρίου ἡ θεωρία πάντων τῶν γεγονότων, ἣν καὶ βασιλείαν οὐρανῶν εἶναί φαμεν.

PSALM 11__

v. 3.  FOR behold the sinners have bent [their] bow, they have prepared their arrows for the quiver, to shoot in the moonless night the upright of heart.

 1. Bow is the impure intellect.

3. Οτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν βέλη εἰς φαρέτραν, τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ, κ. τ. ἑ.

 α´. Τόξον ἐστὶν ἀκάθαρτος νοῦς

 2. Arrow is the impassioned [tempting-] thought; quiver [is] the worst habit, filled with impure [tempting-] thoughts.

 β´. Βέλος ἐστὶν ἐμπαθὴς λογισμὸς, φαρέτρα δὲ ἕξις χειρίστη λογισμῶν ἀκαθάρτων πεπληρωμένη.

 3. Moonless night is the soul’s ignorance.

 γ´. Σκοτομήνη ἐστὶν ἄγνοια ψυχῆς.

PSALM 12__

1 UNTO the end, a psalm for David. How long, O Lord, wilt thou forget me unto the end? how long dost thou turn away thy lace from me?

 1. This face the angels behold continuously.

1. Ἕως πότε, Κύριε, ἐπιλήσῃ μου εἰς τέλος; κ. τ. ἑ.

 α´. Τοῦτο τὸ πρόσωπον οἱ ἄγγελοι βλέπουσι διαπαντός.

4 Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death:

 2.  Kindle for yourselves the light of knowledge.  (Hos 10:12)

4. Φώτισον τοὺς ὀφθαλμούς μου, μή ποτε ὑπνώσω εἰς θάνατον, κ. τ. ἑ.

 β´. ̧Φωτίσατε ἑαυτοῖς φῶς γνώσεως.ς̔

5 lest at any time my enemy say: I have prevailed against him. They that trouble me will rejoice when I am moved:

 3. The angels rejoice at those who repent; the demons exult at those who sin.  For the former are lovers of virtue, the latter of vice.

5. Μή ποτε εἴποι ὁ ἐχθρός μου·Ἴσχυσα πρὸς αὐτόν.῾

 γ´. Οἱ ἄγγελοι χαίρουσιν ἐπὶ τοῖς μετανοοῦσιν, οἱ δαίμονες ἐπὶ τοῖς ἁμαρτάνουσιν ἀγάλλονται. Οἱ μὲν γάρ τέ εἰσιν ἀρετῆς, οἱ δὲ κακίας ἐρασταί.

6 but I have trusted in thy mercy. My heart shall rejoice in thy salvation: I will sing to the Lord, who giveth me good things: yea I will sing to the name of the Lord the most high.

 6. Let him to whom good has been done sing; let him who is of good cheer sing psalms (James 5:13)

6. Ἄσω τῷ Κυρίῳ τῷ εὐεργετήσαντί με, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου, κ. τ. ἑ.

 δ´.Ὁ εὐεργετηθεὶς ᾀδέτω, καὶ ὁ εὐθυμῶν ψαλλέτω.