Ps.-Athanasius, Expositiones in Psalmos - Syriac Abbreviated Version

British Library Add MS 12168

Transcription and German Translation by

Thomas Klampfl

FWF Project 32988

Available under the Creative Commons Attribution 4.0 International (CC BY 4.0)

2023-09-28

London, British Library, BL Add MS 12168

The facsimiles of the manuscript are available: BL Add MS 12168

BL Add MS 12168

71r col. b

71v col. a

71v col. b

72r col. a

72r col. b

72v col. a

72v col. b

73r col. a

73r col. b

73v col. a

73v col. b

74r col. a

74r col. b

74v col. a

74v col. b

75r col. a

75r col. b

75v col. a

75v col. b

76r col. a

76r col. b

76v col. a

Englische Übersetzung

71r

An abridged collection from the commentary on the psalms composed by saint Athanasius, which indicates chapter by chapter the import of each of the psalms, and illuminates the things which are mentioned obscurely therein.

We have learned that each divine and profitable book has been composed by the Spirit for the profit and goodliness of life of men. The book of psalms is especially useful and advantageous to those who sing it with knowledge and a pure conscience. For a man learns from the other inspired books the order of the cration of the world, the virtuous conduct and fine repute of the patriarchs, the exodus of Israel from Egypt, the laying down of the law and the construction of the tabernacle, the division of the land, the deeds of the judges, the conduct of kings, the release from captivity, the building of the temple and of the city, the prophecies about Christ, the rejection of the people, the calling of the Gentiles. But from this (book) he learns how to heal the pains of his wounds, calm the fury of his passions, order the agitation of the thoughts of his soul, and prepare and make ready the limbs of his body so that with beautiful ornament and harmony of spirit they may praise the Lord; that man may be a rational and wise instrument, pleasing God in word and deed, leading his life in modesty and beauty of disposition, and confessing and praising the Lord with the immaterial choirs above. And because some of the psalms are spoken as in narrative, some in admonition, and others in prophecy, and there are also those that are as in prayer, or as in confession, and some as in accusation, some exhorting to

71v

heroism, and others giving thanks, or denouncing impious, or shaming the transgressors of the law, or indicating the words of boasting the Lord, or describing the virtuous life, or are of thanksgiving, or of praise and honour; so then, let him use it rightly according to the purpose he has or his need, like a spiritual healer, or rather like some great and universal treasury. In whatever way a man wishes to take it, be it for healing of his passions, or for the fostering of virtues, or for the struggle against the enemy, he finds that it is arranged and set by the Spirit of God in the book of psalms; which, wanting to make us assiduous and diligent for the salvation of our lives, begins with a blessing, saying:

(Margin: the first gives blessing)

(v. 1) Blessed is the man who does not walk in the opinion of the impious, and has not stood in the path of sinners, and has not sat in the seat of the corrupt; these are the scribes and Pharisees and teachers of the law, whom he rightly calls impious and sinners and corrupt because they acted wickedly in their reverence towards God. They were also foolish in the conduct and corrupted the mind of the simples. He who keeps away from these and (v. 2) makes constant meditiation on the law of the Lord - clearly the gospel - will be associated with Christ the wood of life, the true God preached by the divine words fo the holy scriptures. (v. 3. Such a man) gives unfading fruit, which is orthodox faith and virtuous conduct; and everything that he does will prosper. (v. 4) Not so the impious; but like dust by the hurricane, so also will they be scattered by the threat of God who says: "Go from me, accursed ones, to everlasting fire." [Mt 25:41] (v. 5) And they will be expelled

72r

at once from the congregation of the just and from the inheritance which is prepared for them in heaven.

Second.

(Margin: accusatory of the impious)

Whereas in the first psalm David calls the leaders of the Jews impious and sinners and corrupt, in the second one he shows the deeds for which they were so named. And he says: (v. 1) Why did the Gentiles exult arrogantly, and the peoples meditate vanities? (v. 2) The kings of the earth arose - Herod and Pilate - and the leaders were gathered together. These are the ranks mentioned above. For how is there not presumptuous boasting and vain contemplation? For instead of (rendering) the confession and thanksgiving due to the restorer of our creation, they delivered him to the death of the cross; and through the malice with which they treated him, they also dishonored the Father who sent him. (v. 3) This they did in order to break their own fetters and to cast from them the Lord's yoke. For they were not ready to be caught in the net of the gospel and to take upon them the gentle yoke of Christ. (v. 5) But they drew upon themselves the wrath and anger of the Lord, so that he took from them the kingdom of God and gave it to the people who produce fruit. About which he also says: (v. 6) I shall be established as king, narrating the salvation of the Lord who fashioned his holy church; this he calls the holy hill. Although the Son, the one before the ages, is elevated among the seats of kings as befits the divine, yet the Farher admits also his birth in the flesh, and says: (v. 7) Today have I begotten you, indicating the time when he was made man and (v. 8) ruled over the Gentiles and ends of the earth. (v. 9) And the people which was rejected from intimacy with him, as with a rod of iron he broke by the empire of the Romans. Because he has no pleasure in the death of a sinner he says: (v. 10) Understand and (v. 11) serve the Lord with fear, calling them

72v

to repentance that they might live. And that you may grasp the instruction of the gospel, (v. 12) lest the Lord be angry and you perish from the just way - which is Christ - when his wrath will be kindled in haste against you.

The third psalm of David, when he was fleeing from Absalom his son.

(Margin: of accusation only)

(v. 1) He reveals in it the many trials surrounding him when the hosts of the people were set against him to destroy him. (v. 5) When he lay down and slept, in his mind he fell into sin; and when he was roused to repentance, with the assistance of the Lord who is pleased with the conversion of sinners, (v. 4) he heard him from heaven, his holy hill, (v. 7) and smote his enemies and broke all their power. (v. 8) So now he prays that the Lord will give his blessing to all the people also, bestowing complete salvation on all men, and smiting and punishing harshly with eternal darkness the rebellious demons, who were our enemies in vain.

Fourth. To the end a psalm by David.

(Margin: of prayer)

This psalm he offered after he won the war to God who gives victory. And because he says: (v. 1) For the sake of his righteousness he was heard and found relief, he hastens to make known to the friends of God that he obtained mercy through him. He also teaches those who opposed him, (v. 2) calling them hard-hearted and lovers of vanity and of falsehood. (v. 3) Know that the Lord made his holy one a marvel, because not in a multitude of helpers, like us, but in aid from him alone did he put his trust. And he advises and urges all men: (v. 4) Even if you have anger in your hearts, repent on your beds, in inactivity showing him repentance in quiet. (v. 5) And hope in the Lord, serving righteousness

73r

and offering him this like sacrifices. He will encourage furthermore those whose minds are weak concerning the depth of the Lord's guidance and say: (v. 6) Who will show us blessings? For the light of the Lord's face is Christ, who has been inscribed upon us. (v. 7) It fills (us) with delight and spiritual joy, and at the same time shows to those who are prosperous in these earthly concerns and think that they have true blessings, that this is what we must ask from God: (v. 8) that we sleep and rest in peace, that he make each of us separately live without sin in the hope of the rest and blessings prepared for us.

Fifth. To the end among the hymns for the heiress. A psalm by David.

(Margin: of accusation and request)

The heiress is the soul which loves God, that is the church. It inherits the things which eye has not seen, nor ear heard, nor have entered into the heart of man. [1 Cor 2:9] He shows furthermore through the following that it is great for the ostentation of virtue, (v. 3) that the soul anticipate the sun in the confession of God, (v. 4) and without any evil which is hateful to him (v. 7) come and worship him in his holy temple, (v. 8) and in piety and righteousness be led by him. For he preserves it from those who are envious of its salvation, (v. 9) those who not only do not have truth in their mouths, but also have hearts empty of blessings. Their throats are open tombs, for such are heretics and liars. (v. 10) Therefore he urges God to confute them, because they are embittering him with the multitude of their impietiers. Let them vall from their deceitful thought with all those men of blood and deceivers; (v. 11) let all those who hope in you rejoice, let them rejoice for ever. And may you live among them, (v. 12) because you will bless the righteous, crowning them as with the judgment of approval.

73v

Sixth. To the end among the hymns for the octave. A psalm by David.

(Margin: of accusation and request)

For the octave is the day of our Lord's resurrection on which we receive as recompense the fruit of our labour, when (our) enemies are turned back with shame and confusion. The prophet shows in this psalm (v. 1) that he does not refuse the reproof or admonition of the Lord, but that (offered) with wrath and anger. (v. 2) And he asks in repentance for mercy, (v. 3) entreating God to heal the powers of his soul which were weakened in sin; and he prays that salvation be quickly sent him, (v. 5) before he be held fast in death and hell, where there is no help or confession of God. He also shows that it was sent him when he purified his mind - the eye of the soul which was agitated by the anger of God - through sighs and tears of renunciation. Hence he says: (v. 8) Away from me all those who serve lawlessness, because the Lord heard the voice of my lamentation. (v. 9) The Lord heard my request and received my prayer. (v. 10) And now let all my enemies be greatly ashamed.

Seventh. A psalm by David, which he sang to the Lord concerning the words of Chushi, son of Yemini.

(Margin: of accusation and request)

Chushi is the one who went to Absalom in the guise of a traitor, and brought to naught the counsel of Achitobel, and saved David from death. When David learned of these things, he knew that his Saviour was not a man but God, and said: (v. 1) Lord my God, in you have I trusted, save me; not only from the enemies who are nearby, who although I did them no wrong persecute me, (v. 2) but especially from the spiritual lion which lies in wait for my soul. (v. 6) Rise, Lord, and be vigilant with regard to the command you made. He reveals by these words the divine epiphany of the Savour and the salvation

74r

which he promised through the patriarchs. (v. 7) The congregation of peoples will surround you, and for this return to the height, Lord. By these words he means the church and the cross which he endured for its sake. (v. 9) The reason (was) that the evil of sinners might be abolished, and the way made straight for the righteous. Because although God is long-suffering and slow to anger and (v. 11) does not inflict it every day on offenders because of hope of repentance, (v. 13) yet those who do not turn towards him he chastises with punishing arrows. Behold also the devil, (v. 14) who travailed in wickedness and conceived pain and gave birth to lawlessness, (v. 15) was requited with what he had prepared and was captured in the pit which he had dug. (v. 17) But I, says the prophet, will confess the Lord in accordance with his righteousness. And I shall sing his holy name, because through my salvation he revealed that of all men.

Eighth. To the end for the wine-presses. A psalm by David.

(Margin: of thanksgiving)

Previously for the worship associated with the law there was one wine-press, the altar in Jerusalem. But after the calling of the Gentiles there were many wine-presses, which are the churches among all peoples, which receive the fruits of those who do good deeds in them. Henceforth not only in Judah as previously, (v. 1) but also in all the (region) under the sun, God is praised. Because he who is worshipped in fear by companies of heavenly servants (v. 2) also let children tell his praise on earth for the overthrow of the enemy and avenger; these are the devil and the Jews. They are pierced internally when they see Christ being praised as befits the divine; and he is the avenger of the divine law in that after causing us to cease performing sin, he tortures those who do sin by putting before their eyes the magnitude of their sin, in order to bring them to despair. The former in that they said to each other: This man is not from God, he does not keep the Sabbath. [Jn 9:16] But the latter, he says, murmured

74v

at seeing the children praising you. (v. 3) But I, says the prophet, shall regard all this great and beautiful heaven as the small work of your creation. The following (words) fit Christ who suffered for us, as Paul accepted. [cf. 1 Cor 15:39] (v. 7) Flocks and oxen he calls those who believed from among Israel; he declares those from the Gentiles to be animals of the plain. (v. 8) Birds of heaven (he calls) those who ponder hills and heights; and fishes in the path of the seas those who are not very rational. (v. 9) He repeats his praise in his wonder at the guidance of God.

Ninth. To the end for the secrets of the son. A psalm by David.

(Margin: of confession with request)

Through this psalm he indicates the things that were done in a veiled fashion by the Lord. These are many: the birth in the flesh from the holy virgin, the splendid and wonderful miracles, his death and resurrection from the dead. On behalf of these the prophet sings this psalm and confesses the Lord, not only because he loosed death, (v. 6) but also because he destroyed every opposing power. These are the swords of the devil, shich like mighty cities enclos those caught in their error. (v. 4, 6) But they were overhrown by him through just judment; and he destroyed their memory with a mighty sound. (v. 9, 18) For the Lord does not forget the cry of the poor, and especially of those who in the spirit ask of him vengeance for wrongs brought against them by demons. (v. 13) But he raises them from the gates of death (v. 14) so that they may make known all his praises, and in the gates of the daughter of Sion, that is in heaven, they may rejoice at his salvation; those who pray that there may arise a Saviour for those on earth in order to repress the second tyrannical man who waxed strong against us, and to impose on us the spiritual law of the gospel, from which

75r

men who are rational may learn and no more imitate senseless animals. They are also hastening to his coming, hoping for salvation. All this was the endurance of evil, so that as the impious were remaining without punishment, now their dwelling will be with men who lack a capable mind. Hence David said: (v. 25) The sinner has angered the Lord. He has angered by deriding the words of his providence; (v. 26) and this is the reason that your judgments were removed from before his face. So this is the chief of all evil: not to know God, and not to have requited all men with just judgment. (v. 33) Therefore he prays that the hand of God will be raised for vengeance on the wicked, and that he may punish the seed of the sinner and of the evil one; he who also encouraged him to wickedness, saying in his heart: (v. 34) He will not avenge. Those he will destroy by throwing them into eternal fire, (v. 38) and the longing of the poor he will hear. When this happens, (v. 39) then man will not again act arrogantly.

Tenth. To the end a psalm by David.

(Margin: inciting to heroism)

He sings this psalm after he prevailed over the power of the enemy. It exhorts to heroism befitting the saints who with confidence in the Lord blunt the arrows of sinners, the evil demons. (v. 2) These shoot in the moonless darkness at the upright, and through envy brought men down to death and corruption, although they had been created for incorruption by God. Therefore David says: (v. 4) Even if the enemy did such things that they broke down what God had set up, yet the Lord whose temple is heaven and who exercises great care over his creation, when testing the just and the sinners will provide blessings to the just, but the others he will hand over to eternal torments. (v. 7) For the Lord is righteous in truth and a lover of righteousness

(Margin: of Athanasius. (9, v. 34, 36) You will claim of him his sin, and he will not be found because of it. If, he says, you claim the sin of the wicked man, he will not be found; that is, he will perish because of it. (10, v. 4) His eyes will see and his eyelids will look. By eyes he means the supportive acting of God; by eyelids, his especial providence and oversight of events.)

Eleventh. To the end for the octave, a psalm by Dacid.

(Margin: of accusation and request)

Te prophet prays in this psalm to be delivered from the evil generation, of which at the time of our Savour Christ's dispensation the Lord said: The men of Nineveh will stand in judgment with this generation and will condemn it. [Mt 12:51] For how are they not guilty and worthy to be effaced, in that they vainly conspired against the truth? For at one time they called Christ a good teacher and one sent from God; and at another: Who gave you authority to do these things? [Mt 21:23; Mk 11:28; Lk 20:2] Because of the wretchedness of the wicked and the groaning of the poor in spirit, he prmises that he will rise and make his salvation clearly manifest to all men, (v. 7) as also his pure words, silver tested and proved by the earth which is purified sevenfold. (v. 9) And not only will he save (us) from the impious who encircle (us), but he will also increase for us immortal life like his hill, after renewing the body of our abasement in the form of his glory, as it is written. [Phil. 3:21]

Twelfth. To the end a psalm by David.

(Margin: of accusation and request)

It makes known the length of time of his repentance, (v. 3) and the pain of his heart which he suffered by day and night. He says: This pains me especially, when I consider in my soul that perchance I my die in sin and my enemy be raised over me. For if when we fear God the enemy is humbled,

75v

it is clear that he is exalted when we sin. Hence he prays, saying: (v. 4) Illuminate my eyes lest I sleep in death. (v. 5) to prevent my enemy saying: I have prevailed by force over him, ant those who oppress me from exulting if I be shaken. (v. 6) Therefore I had hope in your merxy; and in this I trust, that I shall receive forgiveness of my sin, in that I hope in your mercy through which you have worked salvation for all men. For this makes my heart rejoice and sing to the Lord who treated me well.

Thirteenth: To the end a psalm by David.

(Margin: accusing the impious)

It accuses the impious and clarly puts to shame their wicked strategems. The first is that (v. 1) they thought there is no God who sees human affairs and judges righteousness, whereby they came to server everything evil. Then, (v. 3) that they made their throats open sepulchres for their foul desires, and their tongues to speak deceit. And under their lips (they put) the bitterness of th asp; and (they made) their mouths full of cursing and insult, and their feet to be swift to shed blood. Not only that, but also that their feet bo be swift to sheed blod. Not only that, but also that they lead others to the fear of demons and to obscene deeds. This is what he meant by: (v. 4) They consume my people with the eating of bread. And these things he affirmed to show that the manifestation of Vhrist was urgent. When he came to earth through his divine incarnation and found no one doing kindness, he preached to them salvation and led them to perfection. Hence David says to those who were held in shadowy prisons: (v. 5) There they trembled with fear, where there was no feat. And again concerning those who remained in unbeliev he says; (v. 7) When the Lord brings back the captivity to his people, Jacob will ejoice and Israel will be glad. These are the patriarchs and prophets who will rejoice that Christ has fulfilled the promises made to them.

76v

Fourteenth. To the end a psalm by David.

(Margin: which teaches virtue)

He sings this psalm, teaching man to prepare himself to merit the blessed consummation. (v. 2) He affirms the first good to be that he should faultlessly travel the way which is Christ; secondly, that he should serve righteousness; thirdly, that he should speak the truth in his heart; (v. 3) fourthly, that his tongue should not be deceitful; fifthly, that he should not do evil to his neighbour; sixthly, that he should not revile those who are in his neighbourhood, seventhly, that he should reject the wicked and love the good; eightly, that he should keep his word to his neighbour and not cheat him; (v. 5) ninthly, that he should not take usury; tenthly, that he should not take bribes. The man, he says, who shows himself right in action in these things will have a good unshakeable position, and he will take his seat in the tabernacle of th Lord and will dwell in his holy hill.

Fifteenth. Inscription on a column by David.

(Margin: of accusation and request)

Prophecy about the calling of the Gentiles, and accusations concerning the disobedience of the Jews; and also about the resurrection of the Saviour from the dead. Hence he called the hymn "inscription on a column," entitling it as if on a column for his posterity. The words in it are sung as by the person of Christ, who although he is noble as Lord by nature and has under his feet creation as a handmaid, (yet) he asks (v. 1) to be preserved by the Father as the head of the body of the church and because he was born in our likeness, when he changed the sacrifices in blood to be spiritual ones. For this is (the saying): (v. 2) You have no need of my blessings. He made those sanctified by the Spirit a marvel in the land - in his church - teaching them the will of the Father as an angel of mighty counsel. [Cf. Is 9:6] They hastened

77r

to hear the preaching, not through blood (sacrifices) or practices of the law to please God, but through praise and bloodless sacrifice. (v. 4) Nor with names which befit their former works did he say: I shall call them, that is idolators and polytheists and atheists; but called and holy and pious, (v. 5) and who have a share in the Lord. Because the latter was obedient to the Father unto death - which he calls a cup - for this reason he gave him as a portion and inheritance to the Gentiles. (v. 6) And he binds it to him with cords - fetters of spiritual life. Concerning which, although he is the wisdom of the Father from whom he learns wisdom, he says: (v. 8) He is on my right hand in that we gain through his hands his heavenly Father as helper, and like a rod of power he has supported our weakness. Therefore he also says to him: (v. 9) My flesh will reside in hope. The hope then, is that his flesh will again assume the soul which was constituted. (v. 10) For his soul was not left in Sheol, nor did his body see the corruption of the grave. Therefore he says: (v. 11) You will fill me with gladness with your face. For these things are granted us in him as the head and firstborn of the resurrection [Cf. Col 1:15], and because we have hrown rich with his povery. And again we shall be in unfading delights, which the saints will receive on the day of his manifestation from him who is the Father's right hand.

Sixteenth. A prayer by David.

(Margin: of prayer)

This psalm is sung by the man who has been perfected in God. (v. 2) He asks that before the face of the Lord his justice will come forth, since he is sure he knows nothing evil against himself. And this is clear from what he said to God: (v. 3) You tested me and found no wickedness in me. (v. 4) For it was not, he says, against you only that I purposed not to speak any blasphemy, but neither against men did I say an evil word.

77v

Such great prudence did I exercise, being anxious because of the words of your lips to keep harsh ways. Those who are of the few are those who travel therein. (v. 5) Therefore I ask that you set firm my goings in your paths, lest my steps shake. For he teaches us that even if we are virtuous, we should trust not in ourselves but in God; (v. 8) and that we should pray to him that like the pupil of the eye he protect the mind - our soul's eye - from the evil of the opposing powers, who because they have strength in these earthly things ... He also says to me: (v. 11) They are anxious to cast me to the ground, urging that I think thoughts of flesh. (v. 13) But save my soul from the impious, your sword from the enemies of your hand. Because the soul of each of the righteous - clearly of those who pull the sinners from impiety to piety - is as a sharpened sword against the spirits of evil. This sword, O our Lord, which you sharpened against your enemies, save from the enemies of your hand. And it is clear that those are they who oppose the faith in your only-begotten Son. (v. 14) When you destroy them from the earth, divide them in their lives from your chosen, those who delighted in every precious thing, to transgress the law and leave the remainder to their sons. (v. 15) But I in righteousness will appear to your face; I shall be satisfied when your glory appears to me.

Seventeenth. To the end by the servant of the Lord, David.

(Margin: of thanksgiving)

He addressed to the Lord the words of this hymn on the day that he saved him from the hand of all his enemies: (v. 2) I shall love the Lord according to the greatest and first commandment. (v. 5) Also he saved him from the bonds of death and from the torrents and snares of the wicked men who surrounded him. He saved again through his divine incarnation the whole human race, when he revealed the working of miracles befitting God. (v. 8) And he shook the earth and rent the mountains - the demons -

78r

and laid bare their foundations - deep thoughts - (v. 9) and extinguished the fire of their wickedness with coals lit by himself. As an indication of this he posits as a sign the smoke, (v. 10) which in his descent from heaven he made as darkness under his feet; it indicates the incomprehensibility of his dispensation. (v. 11) And in his ascension he flew on the wings of the Spirit, as on cherubim, (that is) the cloud which received him. And because in his church, which is his tabernacle, he mysteriously dwells and operates, he says: (v. 12) He set darkness as his hiding place. Again because the remarks about him are made obscurely in the holy prophets, he writes: Dark waters in the clouds of the airs, which he showed to be clear and obvious when he openly came to earth. (v. 13) And he brought down hail and torrents of fire on the rebellious demons and scattered them, and made firm his church through the preaching of the gospel and the foundation of faith in him - this is what he means by: (v. 16) Fountains of waters appeared and the foundations were revealed of the habitable (world). (v. 17) But for me, says the prophet, he sent from heaven and took me and saved me from trials, and restored me to freedom from care and also from the sin by which I was oppressed. (v. 21) And now I trust that it is not according to my former lawlessness, but in accordance with the justice and purity of my hands that he will requite me later; (v. 26) because with the holy on he acts holily, (v. 27) and with the perverted he is perverse, (v. 28) and he saves the humble people that was enslaved to sin and death, and he humbles the cloud of the proud - the rebellious demons. (v. 29) He will also light the lamp - my mind - with repentance, because it was darkened with sin; (v. 34) and he will establish my feet as a stag, and place me on the height. These remarks are understood to refer to the holy apostles, who set their feet to the preaching of the gospel, teaching these high and heavenly things. (v. 38) And they received power from God to chase away their enemies, and trample with their feet on all their wickedness and efface them. The person of Christ is also introduced, who turns his face away from the people of the Jews and invites the Gentiles to his inheritance, because: (v. 45) They were foreign sons

78v

(v. 46) and they grew old and stumbled from their paths. For they denied the Lord who ransomed them, and therefore he says: (v. 48) The Father exacted form him vengeance from the unbelieving people, and made subject to him the Gentiles who had learned the faith. (v. 49) And I, he says, am the prophet whom you saved from spiritual and material enemies. When you call the people from the Gentiles and magnify its salvation, which (people) you fixed in the centre of the earth. (v. 50) I shall confess you through them and I shall hymn you, (v. 51) urging all those who have been anointed for the priestly kingdom to recognise the salvation which in his goodness the Lord worked for his anointed, David and his spiritual seed for ever.