Homilies on the Psalms 29.0–29.8

Basil of Caesarea · Homilies on the Psalms · ca. 360-378 · Caesarea · 8 passages

Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 29

29.0PG 29

Ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου

Psalmos ǭdēs tou enkainismou tou oikou

“A psalm of a song, of the dedication of the house.”

Ps 30:1 (29:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The title of Psalm 29 (30) on which the homily is preached.

Quotation: Ps 30, title (LXX 29:1). The title is badly garbled in the scan and is restored from the visible letters, which match the Septuagint title “A psalm of a song, of the dedication of the house of David”; the last words are not legible.

Notes on the original text

Digital text corrected (scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Ψαί ἧς τοῦ ἐγκχαι ῦ τοῦ ἱμὸς φδῆς ὑαδ ἫΝ πεσὸν τοῦ οἴκου → Ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου.

Cite (SBL): Basil, Hom. Ps. 29.0 (PG 29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.

29.1PG 29:508

ψαλτήριον μὲν τροπικῶς, καὶ ὄργανον ἡρμοσμένον μουσικῶς εἰς ὕμνους τοῦ Θεοῦ ἡμῶν, ἡ τοῦ σώματός ἐστι κατασκευή " ψαλμὸς δὲ αἱ διὰ τοῦ σώματος πράξεις, αἱ εἰς δόξαν Θεοῦ ἀποδιδόμεναι, ὅταν ὑπὸ τοῦ λόγου ἡρμοσμένον μηδὲν ἐχμελὲς ἀποτελῶμὲν ἐν τοῖς κινήμασιν. Ὡδὴ δέ ἐστιν, ὅσα θεωρίας ἔχεται ὑψηλῆς καὶ θεολογίας. Ὥστε ὁ ψαλμὸς λόγος ἐστὶ μουσικὸς, ὅταν εὐρύθμως κατὰ τοὺς ἀρμονιχοὺς λόγους πρὸς τὸ ὄργανον κρούηται· ᾠδὴ δὲ φωνὴ ἐμμελὴς ἀποδιδομένη ἐναρμονίως, χωρὶς τῆς συνηχήσεως τοῦ ὀργάνου. Ἐνταῦθα τοίνυν, ἐπειδὴ ἐπιγέγραπται, Ψαλμὸς ᾠδῆς, ἡγούμεθα τὴν ἀκόλουθον πρᾶξιν τῇ θεωρίᾳ τὸν λόγον αἰνίσσεσθαι. Οὗτος δὲ ὁ ψαλμὸς τῆς ᾠδῆς, κατὰ τὴν ἐπιγραφὴν, τοῦ ἐγκαινισμοῦ τοῦ οἴκου περιέχει τινὰς λόγους. Καὶ ἔοικε κατὰ μὲν τὸ σωματικὸν, ἐπὶ τῶν χρόνων τοῦ … ὁ λόγος διεξοδεύεσθαι, πρὸς τὸ ψαλτήριον μελῳδούμενος κατὰ δὲ τὸ νοητὸν, τὴν ἐνσωμάτωσιν τοῦ Θεοῦ Λόγου σημαίνειν, καὶ τὸν ἐγκαινισμὸν τοῦ καινῶς καὶ παραδόξως αὐτοῦ κατασκευασθέντος οἴκου, … ψαλμῷ τούτῳ ἐκ προσώπου τοῦ Κυρίου ἀπαγγελλόμενα. Ἢ τάχα οἶκον νοῆσαι προσήκει τὴν οἰκοδομουμένην ὑπὸ Χριστοῦ Ἐκκλησίαν καθὼς καὶ ὁ Παῦλος ἐν τῇ πρὸς Τιμόθεον Ἐπιστολῇ γράφει" Ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἧτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος. Ἐγκαινισμὸν δὲ τῆς Ἐκκλησίας ὑποληπτέον τὴν ἀνακαίνωσιν τοῦ νοὸς, τὴν διὰ τοῦ ἁγίου Πνεύματος γινομένην τοῖς καθ᾽ ἕνα τῶν συμπληρούντων τὸ σῶμα τῆς Ἐκκλησίας τοῦ Χριστοῦ. "Ἔστι δὲ ἡ θεία καὶ μουσικὴ ἀρμονία, οὐ περιέχουσά τινας λόγους ἀκοὴν εὐφραίνοντας, ἀλλὰ καταστέλλοντας καὶ καταπραΰνοντας τὰ ἐνοχλοῦντα πονηρὰ πνεύματα ταῖς εὐεπηρεάστοις ψυχαῖς. ᾿Υψώσω σε, Κύριε, ὅτι ὑπέλαβές με, καὶ οὐκ εὔφρανας τοὺς ἐχθρούς μου ἐπ' ἐμέ. Πῶς ὃ ἐν τοῖς ὑψηλοῖς κατοικῶν ὑψοῦται ὑπὸ τῶν τὴν ταπεινὴν χώραν λαχόντων; εἰ γὰρ ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐν τῇ γῇ κάτω, τίνι ἂν τρόπῳ τὸν Θεὸν ὑψώσειας; Τί οὖν βούλεται τῷ προφήτῃ ἡ ἐπαγγελία; ἣ μήποτε ὑψοῦσθαι λέγεται ὑπὸ τῶν μεγάλα καὶ θεοπρεπῇ νοεῖν περὶ αὑτοῦ δυναμένων, καὶ ἐν τῷ βιοῦν εἰς δόξαν Θεοῦ; Ὁ μὲν οὖν σπεύδων μετ᾽ ἐπιστήμης ἐπὶ τὴν μακαριότητα ὑψοῖ τὸν Θεόν" ὁ δὲ τὴν ἐναντίαν τρεπόμενος, ὃ μηδὲ θέμις εἰπεῖν, τὸ ὅσον ἐφ᾽ ἑαυτῷ τὸν Θεὸν ταπεινοῖ.

psaltērion men tropikōs, kai organon hērmosmenon mousikōs eis hymnous tou Theou hēmōn, hē tou sōmatos esti kataskeuē " psalmos de hai dia tou sōmatos praxeis, hai eis doxan Theou apodidomenai, hotan hypo tou logou hērmosmenon mēden echmeles apotelōmen en tois kinēmasin. Hōdē de estin, hosa theōrias echetai hypsēlēs kai theologias. Hōste ho psalmos logos esti mousikos, hotan eurythmōs kata tous armonichous logous pros to organon krouētai; ǭdē de phōnē emmelēs apodidomenē enarmoniōs, chōris tēs synēchēseōs tou organou. Entautha toinyn, epeidē epigegraptai, Psalmos ǭdēs, hēgoumetha tēn akolouthon praxin tę̄ theōrią ton logon ainissesthai. Houtos de ho psalmos tēs ǭdēs, kata tēn epigraphēn, tou enkainismou tou oikou periechei tinas logous. Kai eoike kata men to sōmatikon, epi tōn chronōn tou … ho logos diexodeuesthai, pros to psaltērion melǭdoumenos kata de to noēton, tēn ensōmatōsin tou Theou Logou sēmainein, kai ton enkainismon tou kainōs kai paradoxōs autou kataskeuasthentos oikou, … psalmǭ toutǭ ek prosōpou tou Kyriou apangellomena. Ē tacha oikon noēsai prosēkei tēn oikodomoumenēn hypo Christou Ekklēsian kathōs kai ho Paulos en tę̄ pros Timotheon Epistolę̄ graphei" Hina eidę̄s pōs dei en oikǭ Theou anastrephesthai, hētis estin Ekklēsia Theou zōntos. Enkainismon de tēs Ekklēsias hypolēpteon tēn anakainōsin tou noos, tēn dia tou hagiou Pneumatos ginomenēn tois kath᾽ hena tōn symplērountōn to sōma tēs Ekklēsias tou Christou. "Esti de hē theia kai mousikē armonia, ou periechousa tinas logous akoēn euphrainontas, alla katastellontas kai katapraÿnontas ta enochlounta ponēra pneumata tais euepēreastois psychais. ᾿Ypsōsō se, Kyrie, hoti hypelabes me, kai ouk euphranas tous echthrous mou ep' eme. Pōs ho en tois hypsēlois katoikōn hypsoutai hypo tōn tēn tapeinēn chōran lachontōn? ei gar ho theos en tǭ ouranǭ anō, kai sy en tę̄ gę̄ katō, tini an tropǭ ton Theon hypsōseias? Ti oun bouletai tǭ prophētę̄ hē epangelia? hē mēpote hypsousthai legetai hypo tōn megala kai theoprepę̄ noein peri hautou dynamenōn, kai en tǭ bioun eis doxan Theou? Ho men oun speudōn met᾽ epistēmēs epi tēn makariotēta hypsoi ton Theon" ho de tēn enantian trepomenos, ho mēde themis eipein, to hoson eph᾽ heautǭ ton Theon tapeinoi.

Figuratively, the psaltery, an instrument tuned musically for hymns to our God, is the structure of the body; and the psalm is the actions done through the body that are rendered to the glory of God, when, tuned by reason, we do nothing discordant in our movements. And a song is whatever belongs to lofty contemplation and theology. So the psalm is a musical utterance when it is struck rhythmically on the instrument according to the principles of harmony, while a song is a melodious voice rendered harmoniously without the accompaniment of the instrument. Here, then, since the title is “A psalm of a song,” we take it that the word hints at action following upon contemplation. This psalm of a song, according to the title, contains certain words about the dedication of the house. And according to the bodily sense, the word seems to be set forth about the times of …, sung to the psaltery; but according to the spiritual sense, it signifies the incarnation of God the Word, and the dedication of the house that was built for him in a new and wonderful way, … the things declared in this psalm in the person of the Lord. Or perhaps we should understand the house as the Church built by Christ, as Paul too writes in the letter to Timothy: “So that you may know how one ought to behave in the house of God, which is the church of the living God.” And the dedication of the Church must be taken to be the renewal of the mind which comes about through the Holy Spirit in each of those who make up the body of the Church of Christ. The divine and musical harmony does not contain words that delight the ear, but words that calm and soothe the evil spirits that trouble souls easily assailed. “I will exalt you, O Lord, for you have upheld me, and have not made my enemies rejoice over me.” How is he who dwells on high exalted by those who have received the lowly region as their lot? For if God is in heaven above and you on earth below, in what way could you exalt God? What, then, does the prophet's promise mean? Is it perhaps that he is said to be exalted by those who are able to think great things worthy of God about him, and by living to the glory of God? The one, then, who hastens with understanding toward blessedness exalts God; but the one who turns the opposite way (what it is not even right to say) humbles God, as far as lies in him.

Textual problem in this passage: see the notes.

Ps 30:1 (29:2 LXX) (quotation, high confidence) · 1 Tim 3:15 (quotation, high confidence)

Notes and citation

Summary: Basil distinguishes “psalm” (action) from “song” (contemplation), reads the “dedication of the house” of Christ's incarnation and of the Church's renewal, and asks how man can “exalt” God.

Quotations: Ps 30:1 (LXX 29:2); 1 Tim 3:15. Lines are lost in the scan and marked “…”: after “the times of” (probably a historical figure, perhaps Solomon or David) and after “in a new and wonderful way” (where Migne's Latin and notes stand in the scan).

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers)): τροπιχῶς, → τροπικῶς,; μουσιχῶς → μουσικῶς; χατασχευή → κατασκευή; ἡρμοσμένου → ἡρμοσμένον; χινήμασιν. → κινήμασιν.; (δ4) καὶ → καὶ; μουσιχὸς, → μουσικὸς,; χρούηται" → κρούηται·; ᾧδὴ → ᾠδὴ; δῆς, ἡγούμεθα → ᾠδῆς, ἡγούμεθα; ἀχόλουθον → ἀκόλουθον; Οὖὗτος → Οὗτος; δῆς, κατὰ → ᾠδῆς, κατὰ; ἐγχαινισμοῦ → ἐγκαινισμοῦ; οἴχου περιέχει → οἴκου περιέχει; ἔοιχε → ἔοικε; χατὰ μὲν → κατὰ μὲν; σωματιχὸν, → σωματικὸν,; ὁλόγος → … ὁ λόγος; χατὰ δὲ → κατὰ δὲ; ἐγχαινισμὸν → ἐγκαινισμὸν; χαινῶς → καινῶς; χατασχευασθέντος → κατασκευασθέντος; οἴχου, → οἴκου,; Ν → …; γ δαὶ ἱπ ἄοπιο ἢεὶ εοπυετδατῖ, σι ἐδὶ Ἐεοίεεῖα Βεὶ υἱυοπιῖς "". Ὠοάϊολιῖο νογο -ΕςοΙ δία, δχ δεν 8 18. ἐδ Θχαϊίαϊαν ἂὖὺ 115 αυὶ Βυιπι 6 πὶ ἰοσι. δοτι ὶ δα ΙΠΤΊη. μὲ, 15. 3 Ρρα], οχι, 5. ψαλμῷ → ψαλμῷ; ἐχ προσώπου → ἐκ προσώπου; προσήχει → προσήκει; οἴἶχοδομουμένην → οἰκοδομουμένην; Ἐχχλησίαν → Ἐκκλησίαν; χαθὼς → καθὼς; ᾿Εχχιλησία → Ἐκκλησία; Ἐγχαινισμὸν → Ἐγκαινισμὸν; Ἐχχλησίας ὑποληπτέον → Ἐκκλησίας ὑποληπτέον; χαθ᾽ → καθ᾽; Ἐχχλησίας τοῦ → Ἐκκλησίας τοῦ; μουσ'χὴ → μουσικὴ; οὗ → οὐ; ἀχοὴν → ἀκοὴν; χαταστέλλοντας → καταστέλλοντας; χαταπραῦνοντας → καταπραΰνοντας; ὑπέλαδές → ὑπέλαβές; οὖκχ → οὐκ; κοῖς → τοῖς; χατοιχῶν → κατοικῶν; χάτω, → κάτω,; μήποτο → μήποτε; (ὅδ) δυναμένων, → δυναμένων,; μαχαριότητα → μακαριότητα.

Topics: Christology

Cite (SBL): Basil, Hom. Ps. 29.1 (PG 29:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-1). (abbreviation not yet checked)

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29.2PG 29:508

Καὶ πᾶσαν δὲ ἁρμόζουσαν τοῖς πράγμασιν ἡμῶν κατάστασιν οἱονεὶ περιτίθεμεν τῷ θεῷ. Διὰ τοῦτο, νυσταζόντων ἡμῶν καὶ νωθρῶς ἐνεργούντων, ὑπνοῦν λέγεται ὁ Θεὸς, ἀναξίους ἡμᾶς κρίνων τῆς ἐπισκοπούσης ἡμᾶς ἐγρηγόρσεως αὐτοῦ. Ἐπειδὰν δέ ποτε αἰσθόμενοι τῆς ἐκ τοῦ ὕπνου βλάβης εἴπωμεν᾽ Ἀνάστηθι, ἵνα τί ὑπνοῖς, Κύριε; Οὐ νυστάξει, οὐδὲ ὑπνώσει τότε ὁ φυλάσσων τὸν Ἰσραήλ. Καὶ ἄλλοι τινὲς οἱονεὶ ἀποστρέφουσι τοὺς ὀφθαλμοὺς τοῦ Θεοῦ, διὰ τὸ αἰσχρὸν ὧν ποιοῦσι καὶ ἀνάξιον τῶν ὀφθαλμῶν τοῦ Θεοῦ " οἱ μεταμεληθέντες λέγουσιν " Ἵνα τί τὸ πρόσωπόν σου ἀποστρέφεις; Καὶ ἄλλοι παρὰ τούτους εἰσὶν οἱ ἐκβληθέντες τῆς μνήμης τοῦ Θεοῦ, καὶ οἱονεὶ λήθην αὐτῷ ἐμποιοῦντες ἑαυτῶν - οἵτινες λέγουσιν, ὅτι ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν καὶ τῆς θλίψεως ἡμῶν. Καὶ ἀπαξαπλῶς, τὰ ἀνθρωποπαθῶς λεγόμενα περὶ θεοῦ ἄνθρωποι ἐργάζονται, τοιοῦτον ἑαυτοῖς ποιοῦντες τὸν Θεὸν, οἷον αὐτὸς ἑαυτὸν ἔκαστος προευτρεπίζει, Ὑψώσω σε οὖν, Κύριε, ὅτι ὑπέλαβές με, καὶ οὐχ εὔφρανας τοὺς ἐχθρούς μου ἐπ' ἐμὲ, μηδὲν ταπεινὸν μηδὲ χαμαίζηλον ἐπὶ τοῦ βίου μου φέρων. Καὶ πόθεν μοι ἢ τοῦ ὑψοῦν ἐνυπάρχει δύναμις; Ἐπειδὴ σύ με προλαβὼν ὑπέλαβες, Ἐμφαντικῶς εἴρηκε τὸ, Ὑπέλαβες, ἀντὶ τοῦ, Ἐμετεώρισάς με, καὶ ἀνώτερον τῶν κατεπανισταμένων με ἐποίησας. Οἰονεὶ παῖδά τινα ἀπείρως ἔχοντα πρὸς τὸ νήχεσθαι, τῇ χειρί τις ὑπολαβὼν, μετεωρότερον ἄγοι τοῦ ὕδατος. Ὁ οὖν ἐκ τῆς τοῦ Θεοῦ βοηθείας ἀνανεύσας ἀπὸ τοῦ πτώματος, οὗτος ὑπὸ εὐγνωμοσύνης διὰ τῶν ἀγαθῶν ἔργων ὕψωσιν ἐπαγγέλλεται τῷ Θεῷ. Ἢ ὥσπερ τινὰ παλαιστὴν ἀσθενοῦντα ὑποστηρίξας τις ἀπὸ τοῦ τοῦ συμπαλαίοντος, τῷ μὲν τῆς νίκης παρέσχε τὴν ἀφορμὴν, τοῦ δὲ τὴν ἐπὶ τῷ πτώματι αὐτοῦ εὐφροσύνην ἀφείλετο, Οὐχὶ δὲ αἱ θλίψεις, αἱ δοκιμασίας ἕνεκεν προσαγόμεναι τοῖς ἁγίοις, εὐφροσύνην τοῖς ἐχθροῖς ἡμῶν τοῖς ἀοράτοις προξενοῦσιν " ἀλλ᾽ ὅταν ἡμῶν οἱ λογισμοὶ, ἀπειρηκότων ἡ μῶν πρὸς τὸ πυκνὸν τῶν κακώσεων, τότε εὐφραίνονται καὶ κροτοῦσι καὶ ἐπιχαίρουσιν. Οἷον ἐπὶ τοῦ Ἰώβ. Ἀπολωλέκει τὴν κτῆσιν τέκνων ἐστέρητο᾽ ἰχῶρας αὑτῷ καὶ σκώληκας ἡ σὰρξ ἀπέζεσεν οὔπω τοῦτο εὐφροσύνη τῷ ἀντιπάλῳ. Εἰ δὲ ἐνδοὺς πρὸς τὰ ἐπίπονα εἰρήκει δύσφημον ῥῆμα κατὰ τὴν συμβουλὴν τῆς γυναικὸς, τότε ἂν εὐφράνθησαν οἱ ἐχθροὶ ἐπ᾽ αὐτῷ. Τοῦτο … καὶ ἐπὶ Παύλῳ πεινῶντι, καὶ διψῶντι, καὶ γυμνητεύοντι, καὶ κολαφιζομένῳ, καὶ κοπιῶντι, καὶ ἀστατοῦντι᾽ οὐχ εὐφραίνετο ὁ ἐχθρός " τὸ ἐναντίον μὲν οὖν, συνετρίβετο βλέπων οὕτω τὰ ἀγωνίσματα φέροντα, ὥστε λέγειν αὐτὸν καταφρονητικῶς" Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Κύριε ὁ Θεός μου, ἐκέκραξα πρὸς σὲ, καὶ ἰάσω με. Μακάριος ὁ τὴν ἐν τῷ βάθει πληγὴν ἑαυτοῦ γνωρίζων, ὥστε δύνασθαι τῷ ἰατρῷ προσιέναι καὶ λέγειν" Ἴασαί με, Κύριε, ὅτε ἐταράχθη τὰ ὀστᾶ μου" καὶ, ᾿Εγὼ εἶπα, Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι. Ἕνταῦθα μέντοι εὐχαριστία ἐστὶν ὑπὲρ τῆς ἐπαχθείσης αὐτῷ ἰατρείας" Κύριε γὰρ, φησὶν, ὁ Θεός μου. Οὐ πάντων θεὸς ὁ Θεὸς, ἀλλὰ τῶν οἰκειωθέντων αὐτῷ διὰ τῆς ἀγάπης. Θεὸς γὰρ Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ, καὶ Θεὸς Ἰακώβ. Εἰ δὲ πάντων ἦν Θεὸς, οὐχ ἂν ἐκείνοις ὡς ἐξαίρετον τοῦτο προσεμαρτυρεῖτο. Καὶ πάλιν ὁ Ἰακὼβ· Ἐβοήθησέ σοι ὁ Θεὸς ὁ ἐμός. Καὶ Θωμᾶς μετὰ τὴν πληροφορίαν κατασπαζόμενος τὸν Δεσπότην, Ὁ Κύριός μου, φησὶ, καὶ ὁ Θεός μου. Ἐνδιάθετος οὖν ἡ φωνὴ ἡ, Κύριε ὁ Θεός μου,

Kai pasan de harmozousan tois pragmasin hēmōn katastasin hoionei peritithemen tǭ theǭ. Dia touto, nystazontōn hēmōn kai nōthrōs energountōn, hypnoun legetai ho Theos, anaxious hēmas krinōn tēs episkopousēs hēmas egrēgorseōs autou. Epeidan de pote aisthomenoi tēs ek tou hypnou blabēs eipōmen᾽ Anastēthi, hina ti hypnois, Kyrie? Ou nystaxei, oude hypnōsei tote ho phylassōn ton Israēl. Kai alloi tines hoionei apostrephousi tous ophthalmous tou Theou, dia to aischron hōn poiousi kai anaxion tōn ophthalmōn tou Theou " hoi metamelēthentes legousin " Hina ti to prosōpon sou apostrepheis? Kai alloi para toutous eisin hoi ekblēthentes tēs mnēmēs tou Theou, kai hoionei lēthēn autǭ empoiountes heautōn - hoitines legousin, hoti epilanthanę̄ tēs ptōcheias hēmōn kai tēs thlipseōs hēmōn. Kai apaxaplōs, ta anthrōpopathōs legomena peri theou anthrōpoi ergazontai, toiouton heautois poiountes ton Theon, hoion autos heauton ekastos proeutrepizei, Hypsōsō se oun, Kyrie, hoti hypelabes me, kai ouch euphranas tous echthrous mou ep' eme, mēden tapeinon mēde chamaizēlon epi tou biou mou pherōn. Kai pothen moi ē tou hypsoun enyparchei dynamis? Epeidē sy me prolabōn hypelabes, Emphantikōs eirēke to, Hypelabes, anti tou, Emeteōrisas me, kai anōteron tōn katepanistamenōn me epoiēsas. Oionei paida tina apeirōs echonta pros to nēchesthai, tę̄ cheiri tis hypolabōn, meteōroteron agoi tou hydatos. Ho oun ek tēs tou Theou boētheias ananeusas apo tou ptōmatos, houtos hypo eugnōmosynēs dia tōn agathōn ergōn hypsōsin epangelletai tǭ Theǭ. Ē hōsper tina palaistēn asthenounta hypostērixas tis apo tou tou sympalaiontos, tǭ men tēs nikēs paresche tēn aphormēn, tou de tēn epi tǭ ptōmati autou euphrosynēn apheileto, Ouchi de hai thlipseis, hai dokimasias heneken prosagomenai tois hagiois, euphrosynēn tois echthrois hēmōn tois aoratois proxenousin " all᾽ hotan hēmōn hoi logismoi, apeirēkotōn hē mōn pros to pyknon tōn kakōseōn, tote euphrainontai kai krotousi kai epichairousin. Hoion epi tou Iōb. Apolōlekei tēn ktēsin teknōn esterēto᾽ ichōras hautǭ kai skōlēkas hē sarx apezesen oupō touto euphrosynē tǭ antipalǭ. Ei de endous pros ta epipona eirēkei dysphēmon rhēma kata tēn symboulēn tēs gynaikos, tote an euphranthēsan hoi echthroi ep᾽ autǭ. Touto … kai epi Paulǭ peinōnti, kai dipsōnti, kai gymnēteuonti, kai kolaphizomenǭ, kai kopiōnti, kai astatounti᾽ ouch euphraineto ho echthros " to enantion men oun, synetribeto blepōn houtō ta agōnismata pheronta, hōste legein auton kataphronētikōs" Tis hēmas chōrisei apo tēs agapēs tou Christou? Kyrie ho Theos mou, ekekraxa pros se, kai iasō me. Makarios ho tēn en tǭ bathei plēgēn heautou gnōrizōn, hōste dynasthai tǭ iatrǭ prosienai kai legein" Iasai me, Kyrie, hote etarachthē ta osta mou" kai, ᾿Egō eipa, Kyrie, eleēson me, iasai tēn psychēn mou, hoti hēmarton soi. Hentautha mentoi eucharistia estin hyper tēs epachtheisēs autǭ iatreias" Kyrie gar, phēsin, ho Theos mou. Ou pantōn theos ho Theos, alla tōn oikeiōthentōn autǭ dia tēs agapēs. Theos gar Abraam, kai Theos Isaak, kai Theos Iakōb. Ei de pantōn ēn Theos, ouch an ekeinois hōs exaireton touto prosemartyreito. Kai palin ho Iakōb; Eboēthēse soi ho Theos ho emos. Kai Thōmas meta tēn plērophorian kataspazomenos ton Despotēn, Ho Kyrios mou, phēsi, kai ho Theos mou. Endiathetos oun hē phōnē hē, Kyrie ho Theos mou,

And we, as it were, clothe God with every state that fits our own affairs. That is why, when we are drowsy and act sluggishly, God is said to sleep, judging us unworthy of his watchful care over us. But when, perceiving the harm of the sleep, we say, “Arise; why do you sleep, O Lord?”, then “he who keeps Israel neither slumbers nor sleeps.” And others, as it were, turn away God's eyes because of the shamefulness of what they do, unworthy of God's eyes; when they repent they say, “Why do you turn your face away?” And others besides these are cast out of God's memory and, as it were, make him forget them; they say, “You forget our poverty and our affliction.” And in a word, what is said of God in human terms [shows that] men make God for themselves the sort of being each prepares himself to be. “I will exalt you,” then, “O Lord, for you have upheld me, and have not made my enemies rejoice over me,” bringing nothing low or groveling into my life. And from where do I have the power to exalt? Because you went before me and upheld me. He has said “you have upheld” expressively, meaning “you have lifted me up and made me higher than those rising against me.” It is as if someone took a child who did not know how to swim with his hand and held him up above the water. The one, then, who by God's help has recovered from his fall promises out of gratitude to exalt God through good works. Or it is as if someone propped up a weak wrestler against his opponent: he gave the one the occasion of victory and took from the other his joy at his fall. Afflictions, brought on the saints for the sake of testing, do not provide joy for our invisible enemies; but when our thoughts [give way], when we have grown weary under the frequency of our hardships, then they rejoice and clap and gloat. As with Job: he had lost his possessions, he had been deprived of his children; his flesh boiled with discharges and worms; this was not yet joy for the adversary. But if he had given in to his sufferings and spoken a blasphemous word according to his wife's advice, then his enemies would have rejoiced over him. … And in the case of Paul, hungry and thirsty and naked and beaten and toiling and homeless, the enemy did not rejoice; on the contrary, he was crushed seeing him bear his contests so well that he said disdainfully, “Who will separate us from the love of Christ?” [3] “O Lord my God, I cried to you, and you healed me.” Blessed is the one who recognizes his own deep wound, so as to be able to come to the physician and say, “Heal me, O Lord, for my bones are troubled,” and, “I said, O Lord, have mercy on me; heal my soul, for I have sinned against you.” Here, however, there is thanksgiving for the healing brought to him. For he says, “O Lord my God.” God is not the God of all, but of those who have been made his own through love. For he is the God of Abraham, the God of Isaac, and the God of Jacob. If he were the God of all, this would not have been attested to them as something special. And again Jacob: “My God has helped you.” And Thomas, after being fully assured, embracing the Master, says, “My Lord and my God.” The cry, then, “O Lord my God,” comes from the heart.

Textual problem in this passage: see the notes.

Ps 44:23 (43:24 LXX) (quotation, high confidence) · Ps 121:4 (120:4 LXX) (quotation, high confidence) · Ps 44:24 (43:25 LXX) (quotation, high confidence) · Ps 30:1 (29:2 LXX) (quotation, high confidence) · Job 2:7 (allusion, high confidence) · Job 2:9 (allusion, high confidence) · 2 Cor 11:27 (allusion, high confidence) · 1 Cor 4:11 (allusion, high confidence) · Rom 8:35 (quotation, high confidence) · Ps 30:2 (29:3 LXX) (quotation, high confidence) · Ps 6:2 (6:3 LXX) (quotation, high confidence) · Ps 41:4 (40:5 LXX) (quotation, high confidence) · Exod 3:6 (quotation, high confidence) · Gen 49:25 (quotation, high confidence) · John 20:28 (quotation, high confidence)

Notes and citation

Summary: Basil explains that Scripture speaks of God sleeping, turning away or forgetting according to our own condition, and that God “upholds” us like a swimmer or a wrestler, so that afflictions do not give the enemy joy unless we give in, as Job did not.

Quotations: Ps 44:23 (LXX 43:24); Ps 121:4 (LXX 120:4); Ps 44:24 (LXX 43:25); Ps 30:1 (LXX 29:2). Allusion: Job 1–2. Migne's notes and Latin are interleaved in the middle of the section in the scan and are removed by logged corrections; the bracketed words are supplied by sense. The sentence continues in 29.4.
This section continues the sentence ending 29.2. Quotations: Rom 8:35; Ps 30:2 (LXX 29:3); Ps 6:2 (LXX 6:3); Ps 41:4 (LXX 40:5); Exod 3:6; Gen 49:25; John 20:28. Allusions: Job 2:9–10; 2 Cor 11:27; 1 Cor 4:11. A line is lost after the first sentence (marked “…”). The marker [3] shows where Migne's section 3 begins. The section ends with the verse whose second half begins 29.5.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers)): χατάστασιν → κατάστασιν; χρίνων → κρίνων; ἐπισχοπούσης → ἐπισκοπούσης; ἐχ τοῦ → ἐκ τοῦ; βλάδης → βλάβης; Ἀγάστηθι, → Ἀνάστηθι,; Οὺ → Οὐ; γυστάξει, → νυστάξει,; «“υλάσσων → φυλάσσων; Ισραή.1. → Ἰσραήλ.; ἐχδληθέντες → ἐκβληθέντες; τῇς → τῆς; οἴτινε; → οἵτινες; ὑἀάνῃ → ἐπιλανθάνῃ; "Δ, περὶ αὐτοῦ, 4θεδβι ἃ Βδζ. δδουηήο, Μοχ ἰάθιν μος. βθουπνάυ8 ὃ μὴ θέμις. το, βοτίριαη) ΓΘρΟΓΙ556 τ 518 ἐοὐ εἶμι, οἱ ἐχδαλόντες τῆς μνῆμης τὸν Θεόν, εὐϊείεπίε6 6 πιεπιοτία δίοηδβειῃ εἰ ἰη ΟἸΪν. οἱ ἴῃ δά ον α ΒΔ51}. οἱ ἴῃ "0ἀιυχιθ ἰη ΟἹ. αἱ οἱ ἰπ Μοηϊᾶς. εἰ Αῃρ]);, δο αι ἀϊχίι πος Ιο60, ᾿ξ δι! ΐ ᾿τγὶ ἰαυδδηιυς, 406 θεοῦ → θεοῦ; ποιοῦν- → ποιοῦντες; Α πίαπι δειδοορί δε πιδ; πες ἀεἰεοἰαδιὶ τες τὸν → τὸν; ἔχαστος → ἔκαστος; 'Υψώσω → Ὑψώσω; ὑπέλαδές → ὑπέλαβές; εὔφραγας → εὔφρανας; προλαδὼν → προλαβὼν; ὑπέλαθες, → ὑπέλαβες,; Ἐμφαντιχῶς → Ἐμφαντικῶς; εἴρηχε → εἴρηκε; Ὑπέλαδες, → Ὑπέλαβες,; ᾿Εμετεώρισάς → Ἐμετεώρισάς; χατεπανισταμένων → κατεπανισταμένων; ὑπολαδὼών, → ὑπολαβὼν,; ἐχ τῆς → ἐκ τῆς; ποῦ → τοῦ; νίχης → νίκης; δοχιμασίας → δοκιμασίας; ἕνελεν → ἕνεκεν; ἀπειρηχότων → ἀπειρηκότων; πυχνὸν → πυκνὸν; χαχώσεων, → κακώσεων,; χροτοῦσι → κροτοῦσι; ἐπικαίρουσιν. → ἐπιχαίρουσιν.; Ἰώδ. → Ἰώβ.; ᾿Απολωλέχει → Ἀπολωλέκει; χτῆσιν → κτῆσιν; τέχνων → τέκνων; σχώληχαᾶς → σκώληκας; εἰρήχει → εἰρήκει; χατὰ → κατὰ; συμδουλὴν → συμβουλὴν; γυναιχὸς, → γυναικὸς,; δἰεἰθηῖα, → …; πυ 60, Πρ 8 02550. ἸΔθογϑηίθ, ἀδ ἰοοο ἰῃ καὶ → καὶ; γυμνη- → γυμνητεύοντι,; Οὶ ταδὶ! α εἰιατίίαιε Οἠτὶϊειὶ "57 τεύοντι, καὶ → καὶ; χολαφιζομένῳ, → κολαφιζομένῳ,; χοπιῶντι, → κοπιῶντι,; συνετρίδετο → συνετρίβετο; χαταφρονητιχῶς" → καταφρονητικῶς"; ὅ. Κύριε → Κύριε; ἐκέχραξα → ἐκέκραξα; Μαχάριος → Μακάριος; Ὑνωρίζων, → γνωρίζων,; "Ιασαί → Ἴασαί; Κύριξ, → Κύριε,; μέν- → μέντοι; «οἱ εὐχαριστία → εὐχαριστία; οἰχειωθέντων → οἰκειωθέντων; ᾿Αὐραὰμ, → Ἀβραὰμ,; Ἰσαὰχ, → Ἰσαὰκ,; ἹἸαχώδ. → Ἰακώβ.; ἐχείνοις → ἐκείνοις; Ἰαχώδ: → Ἰακὼβ·; ᾿Εδοήθησέ → Ἐβοήθησέ; ϑωμᾶς → Θωμᾶς; χατασπαζόμενος → κατασπαζόμενος; ὅ. ὕεπ8. ὅ. δοπιὶπε δέει πιεῖ, οἰαπιαυὶ αὐ (6, εἰ τὸν → τὸν; Ὁ μου. → μου..

Cite (SBL): Basil, Hom. Ps. 29.2 (PG 29:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-2). (abbreviation not yet checked)

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29.3PG 29:509

… πρὸς σὲ, καὶ ἰάσω με. Οὐδὲν ἐγένετο μέσον τῆς ἐμῆς φωνῆς καὶ τῆς σῆς χάριτος, ἀλλ᾽ ὁμοῦ τε ἐκέκραξα, καὶ προσῆλθεν ἡ ἴασις. Ἔτι γὰρ λαλοῦντός σου, φησὶν, ἐρῶ" Ἰδοὺ πάρειμι. Μεγάλα οὖν δεῖ, φθέγγεσθαι εὐχόμενον τῷ Θεῷ, ἵνα ταχεῖα ἡμῖν ἐπανατείλῃ ἡ ἴασις. Κύριε, ἀνήγαγες ἐξ ἄδου τὴν ψυχήν μου. Περὶ ταύτης τῆς ἰάσεως εὐχαριστεῖ τῷ Θεῷ ὁ κατελθὼν μὲν ἐξ ἀσθενείας εἰς ἄδην, ἀναχθεὶς δὲ ἀπὸ τοῦ ᾅδου διὰ τῆς δυνάμεως τοῦ ὑπὲρ ἡμῶν καταπαλαίσαντος τὸν τὸ κράτος ἔχοντα τοῦ θανάτου. "Ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἷς λάκκον. Πολλαχοῦ μὲν οἱ λάκκοι ὀνομάζονται τὰ ὑπόγεια Οὕτω γὰρ εἴρηται ἐν τῇ ᾿Ἐξόδῳ᾽ ᾿Απὸ πρωτοτόκου Φαραὼ ἕως πρωτοτόκου τῆς αἰχμαλωτίδος τῆς ἐν τῷ λάκκῳ. ᾿Αλλὰ καὶ τὸν Ἱερεμίαν εἰς λάκκον ἐνέβαλον· καὶ τὸν Ἰωσὴφ ὑπὸ τοῦ φθόνου οἱ ἀδελφοὶ λάκκῳ ἐναπέκλεισαν ὕδωρ μὴ ἔχοντι. Ἑκάστη οὖν πρᾶξις ἣ ἐπὶ τὰ κάτω ἡμᾶς κατάγει, βαρύνουσα ἡμᾶς διὰ τῆς ἁμαρτίας, ἣ ἐπὶ τὰ ἄνω κουφίζει, πτεροῦσα ἡμᾶς πρὸς τὸν Θεόν. Ἔσωσας οὖν ἐμὲ πρότερον ὄντα ἐν βίῳ πονηρῷ, χωρίσας ἀπὸ τῶν κατα… . Τοῦτο οὖν ἐστι τὸ, Ὑπέλαβές με" τουτέστιν, Ἐπανήγαγές με ἀπὸ τῆς εἰς τὸ κάτω φορᾶς, ὡς μὴ δοῦναι καιρὸν ἐπευφρανθῆναί μοι τοὺς ἐχθρούς. Ὃ οὖν ἀλλαχοῦ εἴρηκεν, ὅτι Καταρτιζόμενος τοὺς πόδας μου ὡσεὶ ἐλάφου, καὶ ἐπὶ τὰ ὑψηλὰ ἱστῶν με· τὴν εἰς τὰ ὑψηλὰ ἐπάνοδον λάκκου ἀπαλλαγὴν καὶ ὑπόληψιν ὀνομάζει. Ψάλατε τῷ Κυρίῳ, οἱ ὅσιοι αὑτοῦ. Οὐχ εἴ τις τῷ στόματι προφέρει τὰ τοῦ ψαλμοῦ ῥήματα, οὗτος ψάλλει τῷ Κυρίῳ " ἀλλ᾽ ὅσοι ἀπὸ καρδίας καθαρᾶς ἀναπέμπουσι τὰς ψαλμῳδίας, καὶ ὅσοι εἰσὶν ὅσιοι, σώζοντες τὴν πρὸς θεὸν δικαιοσύνην, οὗτοι δύνανται ψάλλειν τῷ Θεῷ τοῖς ῥυθμοῖς … . Πόσοι ἀπὸ πορνείας ἑστᾶσιν ἐνταῦθα, πόσοι ἀπὸ κλοπῆς, πόσοι δόλον, πόσοι ψευδολογίαν ἐν ταῖς καρδίαις κρύπτοντες ! Ψάλλειν οἴονται, τῇ ἀληθεία μὴ ψάλλοντες. Ὅσιον γὰρ καλεῖ πρὸς ψαλμολογίαν ὁ λόγος. Οὐ δύναται δένδρον πονηρὸν καρποὺς ἀγαθοὺς ποιεῖν, οὐδὲ καρδία πονηρὰ ῥήματα ζωῆς ἐκβάλλειν. Ποιήσατε οὖν τὸ δένδρον καλὸν, καὶ τοὺς καρποὺς αὐτοῦ καλούς. Καθάρατε τὰς καρδίας, ἵνα καρποφορῆτε τῷ πνεύματι, καὶ δυνηθῆτε, ὅσιοι γενόμενοι, ψάλλειν συνετῶς τῷ Κυρίῳ.

… pros se, kai iasō me. Ouden egeneto meson tēs emēs phōnēs kai tēs sēs charitos, all᾽ homou te ekekraxa, kai prosēlthen hē iasis. Eti gar lalountos sou, phēsin, erō" Idou pareimi. Megala oun dei, phthengesthai euchomenon tǭ Theǭ, hina tacheia hēmin epanateilę̄ hē iasis. Kyrie, anēgages ex adou tēn psychēn mou. Peri tautēs tēs iaseōs eucharistei tǭ Theǭ ho katelthōn men ex astheneias eis adēn, anachtheis de apo tou hądou dia tēs dynameōs tou hyper hēmōn katapalaisantos ton to kratos echonta tou thanatou. "Esōsas me apo tōn katabainontōn heis lakkon. Pollachou men hoi lakkoi onomazontai ta hypogeia Houtō gar eirētai en tę̄ ᾿Exodǭ᾽ ᾿Apo prōtotokou Pharaō heōs prōtotokou tēs aichmalōtidos tēs en tǭ lakkǭ. ᾿Alla kai ton Hieremian eis lakkon enebalon; kai ton Iōsēph hypo tou phthonou hoi adelphoi lakkǭ enapekleisan hydōr mē echonti. Hekastē oun praxis hē epi ta katō hēmas katagei, barynousa hēmas dia tēs hamartias, hē epi ta anō kouphizei, pterousa hēmas pros ton Theon. Esōsas oun eme proteron onta en biǭ ponērǭ, chōrisas apo tōn kata… . Touto oun esti to, Hypelabes me" toutestin, Epanēgages me apo tēs eis to katō phoras, hōs mē dounai kairon epeuphranthēnai moi tous echthrous. Ho oun allachou eirēken, hoti Katartizomenos tous podas mou hōsei elaphou, kai epi ta hypsēla histōn me; tēn eis ta hypsēla epanodon lakkou apallagēn kai hypolēpsin onomazei. Psalate tǭ Kyriǭ, hoi hosioi hautou. Ouch ei tis tǭ stomati propherei ta tou psalmou rhēmata, houtos psallei tǭ Kyriǭ " all᾽ hosoi apo kardias katharas anapempousi tas psalmǭdias, kai hosoi eisin hosioi, sōzontes tēn pros theon dikaiosynēn, houtoi dynantai psallein tǭ Theǭ tois rhythmois … . Posoi apo porneias hestasin entautha, posoi apo klopēs, posoi dolon, posoi pseudologian en tais kardiais kryptontes ! Psallein oiontai, tę̄ alētheia mē psallontes. Hosion gar kalei pros psalmologian ho logos. Ou dynatai dendron ponēron karpous agathous poiein, oude kardia ponēra rhēmata zōēs ekballein. Poiēsate oun to dendron kalon, kai tous karpous autou kalous. Katharate tas kardias, hina karpophorēte tǭ pneumati, kai dynēthēte, hosioi genomenoi, psallein synetōs tǭ Kyriǭ.

“… to you, and you healed me.” Nothing came between my voice and your grace, but as soon as I cried out, the healing came. “For while you are still speaking,” he says, “I will say: Here I am.” So one must utter great things when praying to God, so that healing may dawn for us quickly. “O Lord, you brought up my soul from Hades.” For this healing gives thanks to God the one who went down into Hades from weakness, but was brought up from Hades by the power of him who for our sake wrestled down the one who has the power of death. “You saved me from those who go down into the pit.” In many places pits are the name for underground [places]. So it is said in Exodus, “From the firstborn of Pharaoh to the firstborn of the captive woman in the pit.” And they threw Jeremiah into a pit; and his brothers, out of envy, shut Joseph up in a pit that had no water. Each action, then, either brings us down below, weighing us down through sin, or lightens us upward, giving us wings toward God. “You saved me,” then, when I was formerly in an evil life, separating me from those who go down …. This, then, is “you have upheld me”: that is, “you brought me back from the downward course, so as not to give my enemies occasion to rejoice over me.” What he has said elsewhere, “Who makes my feet like a deer's and sets me on the heights,” calls the return to the heights deliverance from the pit and being upheld. “Sing to the Lord, you his holy ones.” It is not whoever utters the words of the psalm with his mouth who sings to the Lord; but those who send up their psalmody from a pure heart, and those who are holy, preserving righteousness toward God, these are able to sing to God in rhythm … . How many stand here from fornication, how many from theft! How many hide deceit, how many falsehood in their hearts! They think they are singing, though in truth they are not singing. For the word calls the holy one to psalmody. A bad tree cannot bear good fruit, nor an evil heart bring forth words of life. Make the tree good, then, and its fruit good. Cleanse your hearts, so that you may bear fruit in the spirit and, having become holy, be able to sing to the Lord with understanding.

Textual problem in this passage: see the notes.

Ps 30:2 (29:3 LXX) (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · Ps 30:3 (29:4 LXX) (quotation, high confidence) · Heb 2:14 (allusion, high confidence) · Exod 12:29 (quotation, high confidence) · Jer 38:6 (45:6 LXX) (allusion, high confidence) · Gen 37:24 (allusion, high confidence) · Ps 18:33 (17:34 LXX) (quotation, high confidence) · Ps 30:4 (29:5 LXX) (quotation, high confidence) · Matt 7:18 (quotation, high confidence) · Matt 12:33 (quotation, high confidence) · 1 Cor 14:15 (allusion, medium confidence)

Notes and citation

Summary: On Ps 30:2–4 Basil teaches that God answers at once, that the soul is raised from Hades and the pit of sin by Christ, and that only the holy truly sing psalms.

The first words of the section in the scan are Migne's Latin and notes; the verse's opening word (“I cried”) is lost (“…”). Quotations: Ps 30:2–4 (LXX 29:3–5); Isa 58:9; Exod 12:29; Ps 18:33 (LXX 17:34); Matt 7:18; Matt 12:33. Allusions: Heb 2:14; Jer 38:6 (LXX 45:6); Gen 37:24; 1 Cor 14:15. Lines are lost and marked “…” after “those who go down” and after “in rhythm” (Basil's phrase “to the rhythms of the spirit”); the last lines in the scan are Migne's variant readings and are removed.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): βοιι. γι, ὅ5. “5 Ρρδ]. γἱ, ὅ.. 39 ῥ81]. σι, ὃ. Οἷον. Αἱ ε"58. Οἱονεί. 1: ἀρῃ. χεχ, 35. 33 20Δλη. χχ, 28. ἄδην (οἱ. ᾳυᾶγιυβ ἀφείλατο. ᾿ τεοσοπῖίίμηι σαριἰνῶ, φῶ ἐτγαΐ ἴη ἰασι ᾽ν, ϑεά οἱ 26: υ θουπὶ εἴδιοβ δὰ βυρεγίοσα δύ νι. Μὸ ἰρίταγ ἐαπφιαπι οὐγυΐ, Εἰ δι με ἐποοίδα εἰαίμόπα πῖε 3; ἰά ᾿ς → …; τῇς → τῆς; ἐχέχραξα, → ἐκέκραξα,; λαιϊοῦντός → λαλοῦντός; ἐπἀνατείλῃ → ἐπανατείλῃ; ᾷδου → ᾅδου; χαταπαλαίσαντος → καταπαλαίσαντος; χράτος → κράτος; καταδαινόντων → καταβαινόντων; ᾿άχχον. → λάκκον.; λάχχοι → λάκκοι; πρωτοτόχου → πρωτοτόκου; «λάκκῳ. → λάκκῳ.; λάχχον → λάκκον; ἐνἐθαλον" → ἐνέβαλον·; λάχχῳ → λάκκῳ; ἐναπέχλεισαν → ἐναπέκλεισαν; Ἑχάστη → Ἑκάστη; χατάγει, → κατάγει,; βαρύνουτα → βαρύνουσα; χουφέζει, → κουφίζει,; χατατόπον. → κατα… .; Ὑπέλαδές → Ὑπέλαβές; χάτω → κάτω; εἴρηχεν, → εἴρηκεν,; πέδας → πόδας; οἴ, → με·; λάχχου → λάκκου; Ἑάλατε → Ψάλατε; Κυρέῳ → Κυρίῳ; χαρδίας χαθαρᾶς → καρδίας καθαρᾶς; διχαιοσύνην, → δικαιοσύνην,; ῥυ- → ῥυθμοῖς … .; Πότοι → Πόσοι; πόσο: → πόσοι; χλοπῆς!! → κλοπῆς,; χαρδίαις → καρδίαις; χρύπτοντες → κρύπτοντες; Ῥξάλλειν → Ψάλλειν; ἐχθάλλειν. → ἐκβάλλειν.; καιϊούς. → καλούς.; χαρποφορῆτε → καρποφορῆτε; Κυρίῳ. γι, 18. ἀυ8 Ἔσωσάς με οὖν πρότερον ὄντα ἐν τῷ βίῳ τῷ πὶ : (δ Εὐϊεῖο Ραγὶβ. ἐπὶ τὰ ὕψη με ἱστῶν. Αἱ ὕο!ν. βεσυιμάνις ἀλλ᾽ οἱ ἀπὸ χαρδίας καθαρᾶς ἀναπέμπουσ! τὰς ψαλμῳδίας" καὶ ὅσο: εἰσὶ δίχαιοι → Κυρίῳ..

Topics: Prayer

Cite (SBL): Basil, Hom. Ps. 29.3 (PG 29:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-3). (abbreviation not yet checked)

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29.4PG 29:509

Καὶ ἐξομολογεῖσθε τῇ μγήμῃ τῆς ἁγιωσύνης αὐτοῦ. Οὐχ εἴπεν, Ἐξομολογεῖσθε τῇ ἀγιωσύνῃ αὐτοῦ, ἀλλὰ, Τῇ μνήμῃ τῆς ἁγιωσύνης αὐτοῦ· τουτέστιν, Εὐχαριστεῖτε. Ἢ γὰρ ἐξομολόγησις ἐνταῦθα ἀντὶ εὐχαριστίας λαμβάνεται. Εὐχαριστεῖτε οὖν, ὅτι ἐν μνήμῃ τῆς ἁγιωσύνης αὐτοῦ ἐγένεσθε" οἱ πρότερον, διὰ τὸ ἐμβαθύνειν τῇ κακίᾳ, καὶ ταῖς ἀκαθαρσίαις τῆς σαρκὸς ἐμμολύνεσθαι, εἰς λήθην ἤλθετε τῆς ἀγιωσύνης τοῦ ποιήσαντος ὑμᾶς. “Ὑπὲρ οὖν τοῦ ἐξιλασμοῦ τῶν ἡμαρτημένων, ἐξομολογεῖσθε περὶ τῶν οὐχ ὑγιῶς ὑμῖν προπεπραγμένων. Ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ, καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ. Πρότερον εἶπε τὸ σκυθρωπὸν, ὀργὴν ἐν τῷ θυμῷ τοῦ Θεοῦ’ εἶτα τὸ φαιδρότερον, τὴν ζωὴν ἐν τῷ θελήματι αὐτοῦ. Δοκεῖ ταυτολογία εἶναι τοῖς μὴ δυναμένοις τῆς ἀκριβείας τῶν σημαινομένων ἐφάπτεσθαι, τοῦ προφήτου λέγοντος ὀργὴν εἷναι ἐν τῷ θυμῷ τοῦ Θεοῦ, ὡς τοῦ αὐτοῦ ὄντος ὀργῆς καὶ θυμοῦ" πλεῖστον δὲ τὸ διάφορον. Θυμὸς μὲν γάρ ἐστιν ἡ κρίσις τοῦ ἐπαχθῆναι τάδε τινὰ τὰ σκυθρωπὰ τῷ ἀξίῳ" ὀργὴ δὲ ὁ πόνος ἤδη, καὶ ἡ κόλασις ἣ ἀπὸ τοῦ δικαίου κριτοῦ κατὰ τὸ μέτρον τῆς ἀδικίας ἐπαγομένη. ᾿Απὸ παραδείγματος δὲ σαφέστερον ὃ λέγω γενήσεται. Σημειωσάμενος ὃ ἰατρὸς τὸ φλεγμαῖνον μέρος καὶ ὕπουλον, ἐγκρίνει τὴν τομὴν ἀναγκαίαν εἶναι τῷ κάμνοντι. Τοῦτο θυμὸν ὀνομάζει ἡ Γραφὴ. Μετὰ δὲ τὴν ἐπὶ τῷ βοηθήματι κρίσιν τοῦ ἰατροῦ ἐπακολουθεῖ λοιπὸν ἡ ἐνέργεια εἰς ἔργον ἄγουσα τὰ κριθέντα, καὶ ὁ σίδηρος τέμνων καὶ ὀδύνην ἐμποιῶν τῷ διακοπτομένῳ. Τοῦτο ὀργὴ Θεοῦ ὠνόμασται. Ἐλθὲ τοίνυν ἐπὶ τὸ προκείμενον, καὶ εὑρήσεις τὸ ἀκόλουθον τῆς ἐννοίας. Ὅτι ὀργὴ ἐν τῷ θυμῷ αὑτοῦ. Τιμωρία, κατὰ τὸ δίκαιον κρῖμα τοῦ Θεοῦ: Ζωὴ δὲ ἐν τῷ θελήματι αὐτοῦ. Τί οὖν φησιν; Ὅτι ὃ μὲν θέλει ὁ Θεὸς, τοῦτό ἐστι, πάντας μετέχειν αὐτοῦ τῆς ζωῆς " τὰ δὲ περιστατικὰ, οὐχὶ τῷ θελήματι αὐτοῦ ἐνεργεῖται, ἀλλὰ τῇ ἀξίᾳ τῶν ἡμαρτηκότων ἐπάγεται. Τὴν μὲν οὖν ζωὴν ὁ θεὸς τῷ ἰδίῳ θελήματι ἑκάστῳ χαρίζεται, τὴν δὲ ὀργὴν αὑτὸς ἕκαστος ἑαυτῷ θησαυρίζει Ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ Θεοῦ. Σύνηθες δὲ τῇ Γραφῇ προτάσσειν τὰ σκυθρωπὰ τῶν χρηστοτέρων " διότι ἡδίων ἐστὶν ἡ ἀπόλαυσις, προκαθηγησαμένων αὐτῆς τῶν λυπούντων. ᾿Εγὼ γὰρ ἀποκτενῶ, φησὶ, καὶ ζῇν ποιήσω. Δευτέρα ἡ εὐεργεσία μετὰ τὴν κόλασιν. Πατάξω, κἀγὼ ἰάσομαι. Αὐτὸς γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν᾽" ἔπαισε, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο. Προλαμβάνει τὰ κακοῦντα, ἵνα μονιμώτεραι ἡμῖν αἱ χάριτες γένωνται, σφοδρῶς ἀντιποιηθέντων ἡμῶν τῆς φυλακῆς τῶν δοθέντων. Τὸ ἑσπέρας αὐλισθήσεται κλαυθμὸς, καὶ εἷς τὸ πρωὶ ἀγαλλίασις. Μνήσθητι τοῦ καιροῦ τοῦ κατὰ τὸ ἐν πάθος τοῦ Κυρίου, καὶ εὑρήσεις τὰ σημαινόμενα. Ἑσπέρας γὰρ ηὐλίσθη κλαυθμὸς τοῖς μαθηταῖς τοῦ Κυρίου, ὅτι ἔβλεπον αὐτὸν ἐπὶ τοῦ σταυροῦ κρεμάμενον᾽ τὸ δὲ πρωὶ ἀγαλλίασις, ὅτι μετὰ τὴν ἀνάστασιν διέτρεχον μετὰ χαρᾶς ἀλλήλοις διδόντες τὰ εὐαγγέλια τῆς ὁπτασίας τοῦ Κυρίου Ἢ τάχα καὶ καθολικῶς ἑσπέρα ὁ αἰὼν οὗτος λέγεται, ἐν ᾧ οἱ μακαρίως κλαύσαντες, τῆς πρωίας ἐπελθούσης, παρακληθήσονται. Μακάριοι γὰρ οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Μακάριοι οἱ κλαίοντες, ὅτι αὐτοὶ γελάσουσιν Οἱ οὖν τὰς ἡμέρας τοῦ αἰῶνος τούτου ἐπὶ συντελείᾳ ἤδη ὄντος, καὶ πρὸς τὰς ἑαυτοῦ δυσμὰς ἀποκλίνοντος ἐν τῷ ἀποκλαίειν τὰς ἑαυτῶν ἁμαρτίας διαγαγόντες, οὗτοι τῆς ἀληθινῆς ἐκείνης πρωίας ἐπελθούσης ἀγαλλιάσονται. Οἱ σπείροντες γὰρ ἐν δάκρυσι νῦν, ἐν ἀγαλλιάσει θεριοῦσι" δηλαδὴ πρὸς τὸ μέλλον. … σαλευθῶ εἰς τὸν αἰῶνα. "Ὥσπερ πόλεώς ἔστιν εὖθηνία ἣ τῶν ὠνίων κατ᾽ ἀγορὰν ἀφθονία, καὶ χώραν εὐθηνεῖσθαι λέγομεν τὴν πολλοὺς εὐφορήσασαν τοὺς καρπούς᾽ οὕτω καὶ τῆς ψυχῆς τίς ἐστιν εὐθηνία τῆς πεπληρωμένης παντοδαπῶν ἔργων " ἦν πρῶτον μὲν γεωργηθῆναι δεῖ φιλοπόνως, καὶ τότε ταῖς ἀφθόνοις τῶν οὐρανίων ὑδάτων ἐπιῤῥοίαις … θῆναι, ὥστε καρποφορῆσαι ἐν τριάκοντα, καὶ ἐν ἐξῆκοντα, καὶ ἐν ἑκάτὸν, καὶ τυχεῖν τῆς εὐλογίας τῆς λεγούσης " Εὐλογημέναι αἱ ἀποθῆκαί σου, καὶ τὰ ἐγκαταλείμματά σου. Ὁ οὖν αἰσθανόμενος τῆς ἑαυτοῦ βεβαιότητος, πεποιθότως ἐρεῖ, καὶ ζομένου, ὡς ἀγρὸς πλήρης, ὃν εὐλόγησεν ὁ Κύριος" … τῷ κάλλει μου δύναμιν. Οἱ περὶ τὴν ἐξέτασιν τοῦ περὶ ἀρετῶν λόγου κατατριβέντες τὰς μὲν τῶν ἀρετῶν ἐκ θεωρημάτων ἔφασαν συνεστάναι, τὰς δὲ ἀθεωρήτους οἷον, φρόνησιν μὲν ἐκ θεωρημάτων συνεστάναι, ἐν τῷ περὶ ἀγαθῶν καὶ κακῶν τόπῳ " σωφροσύνην δὲ ἐκ τοῦ περὶ τῶν αἱρετῶν καὶ φευκτῶν" δικαιοσύνην δὲ ἐκ τοῦ περὶ τῶν ἀπονεμητέων καὶ οὐχ ἀπονεμητέων᾽ καὶ ἀνδρείαν ἐκ τοῦ περὶ δεινῶν καὶ οὐ δεινῶν" κάλλος δὲ καὶ ἰσχὺν ἀθεωρήτους εἶναι τῷ περὶ ἀγαθῶν καὶ κακῶν τόπῳ,

Kai exomologeisthe tę̄ mgēmę̄ tēs hagiōsynēs autou. Ouch eipen, Exomologeisthe tę̄ agiōsynę̄ autou, alla, Tę̄ mnēmę̄ tēs hagiōsynēs autou; toutestin, Eucharisteite. Ē gar exomologēsis entautha anti eucharistias lambanetai. Eucharisteite oun, hoti en mnēmę̄ tēs hagiōsynēs autou egenesthe" hoi proteron, dia to embathynein tę̄ kakią, kai tais akatharsiais tēs sarkos emmolynesthai, eis lēthēn ēlthete tēs agiōsynēs tou poiēsantos hymas. “Hyper oun tou exilasmou tōn hēmartēmenōn, exomologeisthe peri tōn ouch hygiōs hymin propepragmenōn. Hoti orgē en tǭ thymǭ autou, kai zōē en tǭ thelēmati autou. Proteron eipe to skythrōpon, orgēn en tǭ thymǭ tou Theou’ eita to phaidroteron, tēn zōēn en tǭ thelēmati autou. Dokei tautologia einai tois mē dynamenois tēs akribeias tōn sēmainomenōn ephaptesthai, tou prophētou legontos orgēn heinai en tǭ thymǭ tou Theou, hōs tou autou ontos orgēs kai thymou" pleiston de to diaphoron. Thymos men gar estin hē krisis tou epachthēnai tade tina ta skythrōpa tǭ axiǭ" orgē de ho ponos ēdē, kai hē kolasis hē apo tou dikaiou kritou kata to metron tēs adikias epagomenē. ᾿Apo paradeigmatos de saphesteron ho legō genēsetai. Sēmeiōsamenos ho iatros to phlegmainon meros kai hypoulon, enkrinei tēn tomēn anankaian einai tǭ kamnonti. Touto thymon onomazei hē Graphē. Meta de tēn epi tǭ boēthēmati krisin tou iatrou epakolouthei loipon hē energeia eis ergon agousa ta krithenta, kai ho sidēros temnōn kai odynēn empoiōn tǭ diakoptomenǭ. Touto orgē Theou ōnomastai. Elthe toinyn epi to prokeimenon, kai heurēseis to akolouthon tēs ennoias. Hoti orgē en tǭ thymǭ hautou. Timōria, kata to dikaion krima tou Theou: Zōē de en tǭ thelēmati autou. Ti oun phēsin? Hoti ho men thelei ho Theos, touto esti, pantas metechein autou tēs zōēs " ta de peristatika, ouchi tǭ thelēmati autou energeitai, alla tę̄ axią tōn hēmartēkotōn epagetai. Tēn men oun zōēn ho theos tǭ idiǭ thelēmati hekastǭ charizetai, tēn de orgēn hautos hekastos heautǭ thēsaurizei En hēmerą orgēs kai apokalypseōs kai dikaiokrisias tou Theou. Synēthes de tę̄ Graphę̄ protassein ta skythrōpa tōn chrēstoterōn " dioti hēdiōn estin hē apolausis, prokathēgēsamenōn autēs tōn lypountōn. ᾿Egō gar apoktenō, phēsi, kai zę̄n poiēsō. Deutera hē euergesia meta tēn kolasin. Pataxō, kagō iasomai. Autos gar algein poiei, kai palin apokathistēsin᾽" epaise, kai hai cheires autou iasanto. Prolambanei ta kakounta, hina monimōterai hēmin hai charites genōntai, sphodrōs antipoiēthentōn hēmōn tēs phylakēs tōn dothentōn. To hesperas aulisthēsetai klauthmos, kai heis to prōi agalliasis. Mnēsthēti tou kairou tou kata to en pathos tou Kyriou, kai heurēseis ta sēmainomena. Hesperas gar ēulisthē klauthmos tois mathētais tou Kyriou, hoti eblepon auton epi tou staurou kremamenon᾽ to de prōi agalliasis, hoti meta tēn anastasin dietrechon meta charas allēlois didontes ta euangelia tēs hoptasias tou Kyriou Ē tacha kai katholikōs hespera ho aiōn houtos legetai, en hǭ hoi makariōs klausantes, tēs prōias epelthousēs, paraklēthēsontai. Makarioi gar hoi penthountes, hoti autoi paraklēthēsontai. Makarioi hoi klaiontes, hoti autoi gelasousin Hoi oun tas hēmeras tou aiōnos toutou epi synteleią ēdē ontos, kai pros tas heautou dysmas apoklinontos en tǭ apoklaiein tas heautōn hamartias diagagontes, houtoi tēs alēthinēs ekeinēs prōias epelthousēs agalliasontai. Hoi speirontes gar en dakrysi nyn, en agalliasei theriousi" dēladē pros to mellon. … saleuthō eis ton aiōna. "Hōsper poleōs estin euthēnia hē tōn ōniōn kat᾽ agoran aphthonia, kai chōran euthēneisthai legomen tēn pollous euphorēsasan tous karpous᾽ houtō kai tēs psychēs tis estin euthēnia tēs peplērōmenēs pantodapōn ergōn " ēn prōton men geōrgēthēnai dei philoponōs, kai tote tais aphthonois tōn ouraniōn hydatōn epirrhoiais … thēnai, hōste karpophorēsai en triakonta, kai en exēkonta, kai en hekaton, kai tychein tēs eulogias tēs legousēs " Eulogēmenai hai apothēkai sou, kai ta enkataleimmata sou. Ho oun aisthanomenos tēs heautou bebaiotētos, pepoithotōs erei, kai zomenou, hōs agros plērēs, hon eulogēsen ho Kyrios" … tǭ kallei mou dynamin. Hoi peri tēn exetasin tou peri aretōn logou katatribentes tas men tōn aretōn ek theōrēmatōn ephasan synestanai, tas de atheōrētous hoion, phronēsin men ek theōrēmatōn synestanai, en tǭ peri agathōn kai kakōn topǭ " sōphrosynēn de ek tou peri tōn hairetōn kai pheuktōn" dikaiosynēn de ek tou peri tōn aponemēteōn kai ouch aponemēteōn᾽ kai andreian ek tou peri deinōn kai ou deinōn" kallos de kai ischyn atheōrētous einai tǭ peri agathōn kai kakōn topǭ,

“And give thanks at the remembrance of his holiness.” He did not say, “Give thanks to his holiness,” but “at the remembrance of his holiness,” that is, “Give thanks.” For confession here is taken for thanksgiving. Give thanks, then, that you have come into the remembrance of his holiness, you who formerly, by sinking deep into wickedness and being defiled with the uncleanness of the flesh, came to forget the holiness of him who made you. For the expiation of your sins, then, confess the things you did wrongly before. “For anger is in his wrath, and life in his will.” He first said the gloomy thing, anger in God's wrath; then the brighter, life in his will. It seems to be tautology to those who cannot grasp the exactness of the meanings, when the prophet says that anger is in God's wrath, as though anger and wrath were the same; but the difference is very great. For wrath is the judgment that certain painful things should be brought upon the one who deserves them; anger is the pain itself, the punishment brought by the just judge according to the measure of the injustice. What I mean will become clearer from an example. A physician, having noted the inflamed and festering part, judges that cutting is necessary for the patient. This Scripture calls wrath. After the physician's judgment about the remedy, there follows the action that puts what was decided into effect, and the iron that cuts and causes pain to the one being cut. This is called the anger of God. Come, then, to the passage before us, and you will find the sequence of the thought. “For anger is in his wrath”: punishment, according to the just judgment of God. “But life in his will.” What, then, does he say? That what God wills is that all should share in his life; but hardships are not worked by his will, but are brought upon sinners according to their deserts. Life, then, God freely gives each person by his own will; but anger each one stores up for himself “in the day of wrath and revelation and just judgment of God.” It is customary for Scripture to put the gloomy before the more pleasant, because enjoyment is sweeter when painful things have gone before it. “For I will kill,” it says, “and I will make alive.” The kindness comes second, after the punishment. “I will strike, and I will heal.” “For he causes pain, and restores again; he struck, and his hands healed.” He sends the hardships first, so that his gifts may remain more lasting with us, when we have clung earnestly to the keeping of what was given. “In the evening weeping shall lodge, and in the morning joy.” Remember the time of the Lord's passion, and you will find what is meant. For in the evening weeping lodged with the Lord's disciples, when they saw him hanging on the cross; but in the morning joy, when after the resurrection they ran about with gladness, giving one another the good news of the sight of the Lord. Or perhaps, more generally, this age is called evening, in which those who have wept blessedly will be comforted when the morning comes. “For blessed are those who mourn, for they shall be comforted.” “Blessed are those who weep, for they shall laugh.” Those, then, who spend the days of this age, which is already at its consummation and declining toward its setting, in weeping for their own sins, will rejoice when that true morning comes. “For those who sow now in tears will reap in joy,” clearly with respect to the future. [5] “… [In my prosperity I said:] I shall not be moved forever.” As the prosperity of a city is the abundance of goods for sale in the marketplace, and we say a land prospers when it has borne much fruit, so too there is a prosperity of the soul filled with all kinds of works. It must first be farmed industriously, and then [watered] with abundant streams of the heavenly waters, so as to bear fruit thirty, sixty and a hundredfold, and to receive the blessing that says, “Blessed are your storehouses and what you leave over.” The one, then, who perceives his own steadfastness will say with confidence … like a full field, which the Lord has blessed. “[O Lord, in your will you gave] strength to my beauty.” Those who have spent their time examining the teaching about virtues have said that some of the virtues consist of theoretical principles, and others are without theory: for example, that prudence consists of theoretical principles in the field of good and evil things; self-control in that of things to be chosen and avoided; justice in that of what is to be distributed and not; courage in that of what is to be feared and not; but that beauty and strength are without theory in the field of good and evil things,

Textual problem in this passage: see the notes.

Ps 30:4 (29:5 LXX) (quotation, high confidence) · Ps 30:5 (29:6 LXX) (quotation, high confidence) · 1 Tim 2:4 (allusion, medium confidence) · Rom 2:5 (quotation, high confidence) · Deut 32:39 (quotation, high confidence) · Job 5:18 (quotation, high confidence) · Matt 5:4 (quotation, high confidence) · Luke 6:21 (quotation, high confidence) · Ps 126:5 (125:5 LXX) (quotation, high confidence) · Ps 30:6 (29:7 LXX) (quotation, high confidence) · Matt 13:8 (allusion, high confidence) · Deut 28:5 (quotation, high confidence) · Gen 27:27 (allusion, medium confidence) · Ps 30:7 (29:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Basil explains Ps 30:4–7: “confession” here means thanksgiving; God's “wrath” is his judgment and “anger” its execution, as a physician decides and then cuts; God wills life for all; weeping in the evening and joy in the morning point to the passion and resurrection; and he begins on “strength to my beauty” by citing the philosophers' account of virtue.

The opening words of the section in the scan are Migne's notes; the verse's last word is joined to them and is restored. Quotations: Ps 30:4–7 (LXX 29:5–8); Rom 2:5; Deut 32:39; Job 5:18; Matt 5:4; Luke 6:21; Ps 126:5 (LXX 125:5); Deut 28:5 (LXX); Gen 27:27 (“like a full field which the Lord has blessed”). Allusions: 1 Tim 2:4; Matt 13:8. Lines are lost and marked “…” before the verse “I shall not be moved forever” (supplied in brackets), at “[watered]”, after “will say with confidence”, and before “strength to my beauty” (supplied in brackets). The account of theoretical and non-theoretical virtues is Stoic; the sentence continues in 29.7.
The marker [5] shows where Migne's section 5 begins.

Notes on the original text

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Topics: Eschatology

Cite (SBL): Basil, Hom. Ps. 29.4 (PG 29:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-4). (abbreviation not yet checked)

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29.5PG 29:518

ἀρετὰς, ἐπακολουθούσας ταῖς ἐκ θεωρημάτων. Κατὰ γὰρ τὴν συμμετρίαν καὶ ἁρμονίαν τῶν τῆς ψυχῆς θεωρημάτων, ἕνιοι τῶν σοφῶν νενοήκασι τὸ κάλλος" κατὰ δὲ τὸ ἀποτελεστικὸν τῶν ὑποβαλλομένων ἐκ τῶν θεωρητικῶν ἀρετῶν, τὴν ἰσχὺν νενοήκασι. Πλὴν ἵνα καὶ κάλλος ἐπιγένηται τῇ ψυχῇ, καὶ δύναμις τῶν δεόντων ἐπιτελεστικὴ, θείας εἰς τοῦτο χάριτος χρήζομεν. Ὡς τοίνυν ἄνω εἴρηκεν, Ὅτι ζωὴ ἐν τῷ θελήματι αὐτοῦ" οὕτω νῦν ὑψοῖ τὸν Θεὸν διὰ τῆς εὐχαριστίας λέγων ὅτι Ἐν τῷ θελήματί σου παρέσχον τῷ κάλλει μου δύναμιν. Καλὸς μὲν γὰρ ἤμην κατὰ τὴν φύσιν, ἀσθενὴς δὲ διὰ τὸ ἐξ ἐπιβουλῆς τοῦ ὄφεως νεκρωθῆναι τῷ παραπτώματι. Τῷ οὖν κάλλει μου, ὃ παρὰ σοῦ ἔλαβον ἐκ τῆς πρώτης κατασκευῆς, προσέθηκας δύναμιν τὴν τῶν δεόντων πρακτικήν. πρακτικήν. Καλὴ μὲν οὖν πᾶσα ψυχὴ ἡ ἐν συμμετρίᾳ τῶν οἰκείων δυνάμεων θεωρουμένη " κάλλος δὲ ἀληθινὸν, καὶ ἐρασμιώτατον, μόνῳ τῷ τὸν νοῦν κεκαθαρμένῳ θεωρητὸν, τὸ περὶ τὴν θείαν καὶ μακαρίαν φύσιν. Οὗ ὁ ἐνατενίσας ταῖς μαρμα᾿ καὶ ταῖς χάρισι, μεταλαμβάνει τι ἀπ᾽ αὐτοῦ, ὥσπερ ἀπό τινος βαφῆς, αἴγλην τινὰ ἀνθηρὰν εἰς τὴν οἰκείαν ὄψιν ἀναχρωννύμενος. Ὅθεν καὶ Μωῦσῆς, τῷ μετειληφέναι τοῦ κάλλους ἐκείνου ἐν τῷ ὁμιλεῖν Θεῷ, ἐδοξάσθη τὸ πρόσωπον. Ὁ οὖν αἰσθόμενος τῆς ἑαυτοῦ ἀρετῆς, τὴν εὐχαριστικὴν ταύτην ἀφίησι φωνήν" Κύριε, ἐν τῷ θελήματί σου παρἐσχον τῷ κάλλει μου δύναμιν. “Ὥσπερ δὲ ταῖς θεωρητικαῖς ἀρεταῖς ἀθεώρητοι ἀκολουθοῦσι, τό τε κάλλος καὶ ἡ δύναμις, οὕτως εἰσί τινες κακίαι ἀθεώρητοι, ἥ τε αἰσχρότης καὶ ἢ ἀσθένεια. Τί γὰρ ἀωρότερον καὶ εἰδεχθέστερον ψυχῆς ἐμπαθοῦς; Ἴδε μοι τὸν θυμούμενον, καὶ τὴν ἐν αὐτῷ ἀγριότητα. Θέασαι τὸν λυπούμενον, καὶ τὸ ἐν αὐτῷ ταπεινὸν καὶ συμπεπτωκὸς τῆς ψυχῆς. Τὸν δὲ λαγνείαις ἣ νον, τίς ἂν καὶ προσβλέψαι ἀνάσχοιτο; διαβαινούσης μέχρι τῶν περάτων τοῦ σώματος τῆς κατὰ ψυχὴν διαθέσεως" ὥσπερ οὖν καὶ τὰ ἴχνη τοῦ κάλλους τῆς Ψυχῆς ἐν τῇ καταστάσει τοῦ ἁγίου διαφαίνεται. Προνοητέον τοίνυν τοῦ κάλλους ἡμῖν, ἵνα καὶ ὁ νυμφίος Λόγος ἀποδεξάμενος ἡμᾶς εἴπῃ “Ὅλη καλὴ ἡ πλησίον μου, καὶ μῶμος οὐκ ἔστιν ἐν σοί.

aretas, epakolouthousas tais ek theōrēmatōn. Kata gar tēn symmetrian kai harmonian tōn tēs psychēs theōrēmatōn, henioi tōn sophōn nenoēkasi to kallos" kata de to apotelestikon tōn hypoballomenōn ek tōn theōrētikōn aretōn, tēn ischyn nenoēkasi. Plēn hina kai kallos epigenētai tę̄ psychę̄, kai dynamis tōn deontōn epitelestikē, theias eis touto charitos chrēzomen. Hōs toinyn anō eirēken, Hoti zōē en tǭ thelēmati autou" houtō nyn hypsoi ton Theon dia tēs eucharistias legōn hoti En tǭ thelēmati sou pareschon tǭ kallei mou dynamin. Kalos men gar ēmēn kata tēn physin, asthenēs de dia to ex epiboulēs tou opheōs nekrōthēnai tǭ paraptōmati. Tǭ oun kallei mou, ho para sou elabon ek tēs prōtēs kataskeuēs, prosethēkas dynamin tēn tōn deontōn praktikēn. praktikēn. Kalē men oun pasa psychē hē en symmetrią tōn oikeiōn dynameōn theōroumenē " kallos de alēthinon, kai erasmiōtaton, monǭ tǭ ton noun kekatharmenǭ theōrēton, to peri tēn theian kai makarian physin. Hou ho enatenisas tais marma᾿ kai tais charisi, metalambanei ti ap᾽ autou, hōsper apo tinos baphēs, aiglēn tina anthēran eis tēn oikeian opsin anachrōnnymenos. Hothen kai Mōysēs, tǭ meteilēphenai tou kallous ekeinou en tǭ homilein Theǭ, edoxasthē to prosōpon. Ho oun aisthomenos tēs heautou aretēs, tēn eucharistikēn tautēn aphiēsi phōnēn" Kyrie, en tǭ thelēmati sou pareschon tǭ kallei mou dynamin. “Hōsper de tais theōrētikais aretais atheōrētoi akolouthousi, to te kallos kai hē dynamis, houtōs eisi tines kakiai atheōrētoi, hē te aischrotēs kai ē astheneia. Ti gar aōroteron kai eidechthesteron psychēs empathous? Ide moi ton thymoumenon, kai tēn en autǭ agriotēta. Theasai ton lypoumenon, kai to en autǭ tapeinon kai sympeptōkos tēs psychēs. Ton de lagneiais hē non, tis an kai prosblepsai anaschoito? diabainousēs mechri tōn peratōn tou sōmatos tēs kata psychēn diatheseōs" hōsper oun kai ta ichnē tou kallous tēs Psychēs en tę̄ katastasei tou hagiou diaphainetai. Pronoēteon toinyn tou kallous hēmin, hina kai ho nymphios Logos apodexamenos hēmas eipę̄ “Holē kalē hē plēsion mou, kai mōmos ouk estin en soi.

being virtues that follow on those that consist of theoretical principles. For some of the wise have understood beauty as the proportion and harmony of the soul's principles, and strength as the power to carry out what the theoretical virtues suggest. But for beauty to come upon the soul, and power to accomplish what is needed, we need divine grace for this. As, then, he said above, “life is in his will,” so now he exalts God through thanksgiving, saying, “In your will you gave strength to my beauty.” For I was beautiful by nature, but weak because I had been made dead by the trespass through the serpent's plot. To my beauty, then, which I received from you in the first creation, you added power to do what is needed. Every soul, then, is beautiful that is seen in the proportion of its own powers; but the true and most lovely beauty, which can be contemplated only by one whose mind has been cleansed, is that which belongs to the divine and blessed nature. Whoever gazes intently at its radiance and graces receives something from it, as from a dye, coloring his own face with a blooming brightness. That is why Moses too, by sharing in that beauty in speaking with God, had his face glorified. The one, then, who perceives his own virtue utters this voice of thanksgiving: “O Lord, in your will you gave strength to my beauty.” And as non-theoretical qualities, beauty and power, follow the theoretical virtues, so there are certain non-theoretical vices, ugliness and weakness. For what is more unsightly and more hideous than a soul ruled by passion? Look at the angry man and the savagery in him. Observe the grieving man, and the lowness and collapse of his soul. And who could bear even to look at the man [given over] to lusts, since the disposition of his soul passes through to the very extremities of the body? Just as, then, the traces of the soul's beauty shine through in the bearing of the saint. We must, therefore, take thought for beauty, so that the Word, the bridegroom, may receive us and say, “You are all fair, my love, and there is no blemish in you.”

Ps 30:5 (29:6 LXX) (quotation, high confidence) · Ps 30:7 (29:8 LXX) (quotation, high confidence) · Rom 5:15 (allusion, low confidence) · Exod 34:29 (allusion, high confidence) · Song 4:7 (quotation, high confidence)

Notes and citation

Summary: Basil explains beauty and strength as the virtues that follow on contemplation, given by grace to restore the beauty of creation; true beauty is God's, reflected in those who behold him, as in Moses' face, while the passions make the soul hideous.

This section continues the sentence ending 29.6. Quotations: Ps 30:5, 7 (LXX 29:6, 8); Song 4:7. Allusions: Gen 3 and Rom 5 (death through the trespass); Exod 34:29–35; 2 Cor 3:7. The view that beauty is the proportion of the soul's principles and strength their power of execution is Stoic. Migne's Latin and notes interleaved in the scan are removed by logged corrections; the bracketed word is supplied by sense.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): ὕδὲ ασίιαν ἀφ θοπὶς α΄ πιαίϊ8, δὲ ϑονα α πιαίϊς ἀρετὰς, → ἀρετὰς,; ἐπαχολουθούσας → ἐπακολουθούσας; ἐχ θεωρημάτων. → ἐκ θεωρημάτων.; Α πιογ, 488 (ογηνίάδη δ βιιηΐ, δὶ ποη (οτγπι γὰρ → γὰρ; νενοΐχασι → νενοήκασι; χάλλος" → κάλλος"; ἀποτελεστιχὸν → ἀποτελεστικὸν; ὑποδαλλομένων → ὑποβαλλομένων; ἐχ τῶν → ἐκ τῶν; νενοήχασι. → νενοήκασι.; χάλλο; ἐπιγένηται → κάλλος ἐπιγένηται; ἐπιτελεστιχὴ, → ἐπιτελεστικὴ,; εἴρηχεν, → εἴρηκεν,; Θειλήματι → θελήματι; (θὅ), ὅτε → ὅτι; παρέσχου → παρέσχον; ἐπιουλῆς → ἐπιβουλῆς; νεχρωθῆναι → νεκρωθῆναι; ἔλαθον → ἔλαβον; ἐχ τῆς → ἐκ τῆς; πρώτῆς → πρώτης; κατασχευῆς, → κατασκευῆς,; προσέθηχας → προσέθηκας; δεόν- → δεόντων πρακτικήν.; Ρἰ ιοητ πὶ Δ} ἢ 1085, Βαρίαπι65 αα! ἀοπὶ ὅλι, οἱ τἀδὶῖ νἷβ δογι πὶ 425 ΟΠΪοΙ! δυηῖ οἰδοιτίχ, τῶν πραχτιχήν. → πρακτικήν.; δ τιυ8, ὁγᾶπι. ΡυΠ Πγτυἀΐπὶ ἐν → ἐν; οἰχείων → οἰκείων; χάλλος δὲ → κάλλος δὲ; χεχαθαρμένῳ → κεκαθαρμένῳ; μαχαρίαν → μακαρίαν; μαρμα-᾿ → μαρμα᾿; ρυγαῖς καὶ → καὶ; μεταλσ → μεταλαμβάνει; μδάνει τι → τι; οἰχείαν → οἰκείαν; χάλλους ἐχείνου → κάλλους ἐκείνου; αἰἱσθόμενος → αἰσθόμενος; εὐχαριστιχὴν → εὐχαριστικὴν; θειήματί → θελήματί; παρἐσχου → παρἐσχον; θεωρητιχαῖς → θεωρητικαῖς; ἀχολουθοῦσ:, → ἀκολουθοῦσι,; χάλλο; καὶ → κάλλος καὶ; χαχίαι → κακίαι; “δε → Ἴδε; συμπεπτωχὸς → συμπεπτωκὸς; προσθλέψαι → προσβλέψαι; διαθαινούσης → διαβαινούσης; χατὰ → κατὰ; χάλλους πῆς → κάλλους τῆς; ἸΙρονοητέον → Προνοητέον; χάλλους ἡμῖν, → κάλλους ἡμῖν,; σοί. ἰηνθιμβιῖ8 ἃς. ἀεἰογινλι8 ἰδ τὰ ἴδοι 5 δηίπιὰ ἢ → σοί..

Cite (SBL): Basil, Hom. Ps. 29.5 (PG 29:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-5). (abbreviation not yet checked)

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Ἀπέστρεψας δὲ τὸ πρόσωπόν σου, καὶ ἐγενήθην τεταραγμένος. Ἕως μὲν ὅτε, φησὶν, αἱ ἀκτῖνες τῆς ἐπισκοπῆς σου ἐπέλαμπόν μοι, ἐν εὐ… ἀπέστρεψάς σου τὸ πρόσωπον, τὸ ἐμπαθὲς καὶ τεθορυβημένον τῆς ψυχῆς ἀπηλέγχθη. ᾿Αποστρέφειν δὲ λέγεται τὸ ἑαυτοῦ πρόσωπον ὁ Θεὸς, ὅταν ἐν τοῖς τῶν περιστάσεων καιροῖς ἐκδότους ἀφίῃ τοῖς πειρασμοῖς, ἐπὶ τὸ γνωσθῆναι τὸ εὔτονον τοῦ ἀγωνιζομένου. Ἐὰν οὖν ἡ εἰρήνη ἡ ὑπερέχουσα πάντα νοῦν φρουρήσῃ τὰς καρδίας ἡμῶν, δυνάμεθα τὴν ταραχὴν καὶ τὴν σύγχυσιν τῶν παθῶν διαφυγεῖν. Ἐπεὶ οὖν ἀντίκειται τῷ μὲν θελήματι τοῦ Θεοῦ ἢ ἀποστροφὴ, τῷ δὲ κάλλει καὶ τῇ ὡραιότητι καὶ τῇ δυνάμει ἡ ταραχή " εἴη ἂν ἡ ταραχὴ αἶσχος καὶ ἀσθένεια ψυχῆς, ἐκ τῆς ἀπὸ Θεοῦ ἀλλοτριώσεως ἐγγινομένη. Εὐχώμεθα οὖν ἀεὶ ἐπιλάμπειν ἡμῖν τὸ πρόσωπον τοῦ Θεοῦ, ἵνα ἐν καταστήματι ὦμεν ἱεροπρεπεῖ, καὶ πρᾶοι, καὶ παντὶ τρόπῳ ἀτάραχοι ἐκ τῆς πρὸς τὰ καλὰ ἑτοιμότητος. Ἡτοιμάσθην γὰρ, φησὶ, καὶ οὐκ ἐταράχθην. Πρὸς σὲ, Κύριε, κεκράξομαι, καὶ πρὸς τὸν Θεόν μου δεηθήσομαι. Πολλάκις εἴρηται περὶ τοῦ κεκραγέναι πρὸς Κύριον, ὅτι μόνου τοῦ μεγάλα καὶ ἐπουράνια ἐπιθυμοῦντός ἐστι τὸ κράζειν. Εἰ δέ τις μικρὰ καὶ ἐπίγεια αἰτοίη τὸν Θεὸν, μικρᾷ καὶ ταπεινῇ κέχρηται τῇ φωνῇ, μὴ φθανούσῃ εἰς ὕψος, μηδὲ ἐρχομένῃ εἰς τὰς ἀκοὰς τοῦ Κυρίου. Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβαίνειν μὲ εἰς διαφθοράν; Τί, φησὶν, ἐκέκραξα; καὶ περὶ τίνος ἐδεήθην πρὸς σὲ τὸν Κύριόν μοῦ καὶ τὸν Θεόν μου; Τίς μοι χρεία, φησὶ, σαρκὸς εὐπαθείας καὶ αἵματος πλήθους, μέλλοντος ὅσον οὐδέπω παραδίδοσθαι τῇ κοινῇ διαλύσει τοῦ σώματος; Ἀλλ᾽ ὑπωπιάζω μου τὸ σῶμα, καὶ μοι τοῦ αἵματος, ἀφορμὴ πρὸς ἁμαρτίαν ἡ πολυσαρκία γένηται. Μὴ κολάκευέ σου τὴν σάρκα ὕπνοις καὶ λουτροῖς καὶ μαλακοῖς στρώμασιν, ἀεὶ ἐπιλέγων τὸ ῥῆμα τοῦτο Τίς ὡφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβαίνειν μὲ εἰς διαφθοράν; Τί περιέπεις τὸ μικρὸν ὕστερον φθαρησόμενον; τί καταπιαίνεις σεαυτὸν καὶ περισαρκοῖς; Ἢ ἀγνοεῖς, ὅτι ὅσῳ παχυτέραν τὴν σάρκα σεαυτῷ ποιεῖς, τοσούτῳ βαρύτερον τῇ Ψυχῇ κατασκευάζεις τὸ δεσμωτήριον; Μὴ ἐξομολογήσεταί σοι χοῦς, ἣ ἀναγγελεῖ τὴν ἀλήθειάν σου; Πῶς γὰρ ὁ ἄνθρωπος καὶ σάρκινος ἐξομολογήσεταί σοι τῷ Θεῷ; πῶς δὲ καὶ ἀναγγελεῖ τὴν ἐν τοσούτῳ βάρει τῆς σαρκὸς τὸν νοῦν ἑαυτοῦ συγκεχωσμένον ἔχων; Διὰ τοῦτο τοίνυν ἐκτήκω μου τὴν σάρκα, καὶ ἀφειδῶ τοῦ αἵματος ὅπερ εἰς σάρκα πέφυκε μεταπήγνυσθαι, ἵνα μηδέν μοι ἢ πρὸς ἐξομολόγησιν ἣ πρὸς τὴν τῆς ἀληθείας κατανόησιν ἐμπόδιον ᾖ. Ἤκουσε Κύριος, καὶ ἠλέησέ με" Κύριος ἐγενήθη βοηθός μου. Μετὰ τὸ διηγήσασθαι τίνα ἦν ἃ πρὸς τὸν Θεὸν ἐκέκραξεν, εὐθὺς αἰσθόμενος τῆς ἀντιλήψεως τοῦ Θεοῦ, παρορμῶν ἡμᾶς πρὸς τὴν τῶν ὁμοίων αἴτησιν, Ἤκουσε, φησὶ, Κύριος, καὶ με" Κύριος ἐγενήθη βοηθός μου. Εὐχώμεθα οὖν καὶ ἡμεῖς, καὶ κράξωμεν τὴν πνευματικὴν βοὴν, αἰτούμενοι τὰ μεγάλα, μὴ ἀντιποιούμενοι τῆς σαρκὸς (οἱ γὰρ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται), ἵνα καὶ ἡμῶν ἐπακούσῃ ὁ Κύριος, ἐλεήσας ἡμῶν τὸ ἀσθενὲς, καὶ τῆς θείας βοηθείας ἀπολαύσαντες καὶ ἡμεῖς εἴπωμεν" Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. Οὐ τῇ τυχούσῃ ψυχῇ ἡ ἀπὸ Θεοῦ χαρὰ ἐγγίνεται, ἀλλ᾽ εἴ τις πολλὰ τὴν ἁμαρτίαν τὴν ἑαυτοῦ ἀπεκλαύσατο, ἰσχυροῖς ὀδυρμοῖς καὶ θρήνοις διηνεκέσιν, ὡς ἐπὶ τεθνεῶτι ἑαυτῷ κοπετὸν ἐποιήσατο, τοῦ τοιούτου ὁ κοπετὸς εἰς χαρὰν στρέφεται. Ὅτι δέ ἐστιν ἐπαινετῶς κόψασθαι, δηλοῦσιν οἱ ἐν ταῖς ἀγοραῖς καθήμενοι παῖδες, οἱ λέγοντες " Ἐθρηνήσαμεν ὑμῖν, καὶ οὐκ ἐκόψασθε ηὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε. "Ἔστι δὲ ὁ αὐλὸς ὄργανον μουσικὸν πνεύματι συνεργῷ πρὸς τὴν μελῳδίαν χρώμενον. Διόπερ οἶμαι πάντα ἅγιον προφήτην αὐλὸν τροπικῶς ὀνομάζεσθαι διὰ τὴν ἐκ τοῦ ἀγίου Πνεύματος κίνησιν. Διόπερ, φησὶν, Ηὐλήσαμεν ὑμῖν, καὶ οὐχ ὡρχήσασθε. Οἱ γὰρ προφητικοὶ λόγοι προτρέπονται ἡμᾶς ἐπὶ τὴν εὔρυθμον τῆς ἁγίας προφητείας ἐνέργειαν, ἥτις εἴρηται ὄρχησις. ᾿Αλλὰ καὶ θρηνοῦσιν ἡμῖν οἱ προφῆται, εἰς κοπετὸν ἡμᾶς προκαλούμενοι, ἵνα, εἰς συναίσθησιν ἐλθόντες ἐκ τῶν προφητικῶν λόγων ἐπὶ τοῖς ἑαυτῶν ἁμαρτήμασι, καταπενθήσωμεν ἡμῶν τὴν ἀπώλειαν, ἐν κόποις καὶ μόχθοις τὴν σάρκα ἡμῶν καταπιέσαντες. Τῷ τοιούτῳ τοίνυν περιῤῥήγνυται μὲν τὸ πενθιχὸν …. Περιτίθεται δὲ αὐτῷ ὁ χιτὼν τῆς εὐφροσύνης, καὶ τὸ ἱμάτιον τοῦ σωτηρίου, τὰ φαιδρὰ ταῦτα καὶ γαμικὰ ἐνδύματα, οἷς ὁ κεκοσμημένος ἐκ τοῦ νυμφῶνος οὐχ ἐκβληθήσεται. Διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην. Συνεργὸς εἰς μετάνοιαν ὁ σάκκος, ταπεινώσεως ὑπάρχων σύμβολον. Πάλαι γὰρ ἂν ἐν σάκκῳ, φησὶ, καὶ σποδῷ καθήμενοι μετενόησαν. Ἐπεὶ δὲ ὁ ᾿Απόστολος ἀνακεκαλυμμένῳ προσώπῳ τὴν αὐτὴν εἰκόνα μεταμορφοῦται ἀπὸ δόξης εἰς δόξαν, τὴν δοθεῖσαν αὐτῷ χάριν ἀπὸ τοῦ Κυρίου ἰδίαν λέγει δόξαν. Ὅπως ἂν ψάλῃ σοι ἡ δόξα μου. Δόξα δικαίου τὸ πνεῦμα τὸ ἐν αὐτῷ. Ὁ οὖν ψάλλων τῷ πνεύματι, λεγέτω Ὅπως

Apestrepsas de to prosōpon sou, kai egenēthēn tetaragmenos. Heōs men hote, phēsin, hai aktines tēs episkopēs sou epelampon moi, en eu… apestrepsas sou to prosōpon, to empathes kai tethorybēmenon tēs psychēs apēlenchthē. ᾿Apostrephein de legetai to heautou prosōpon ho Theos, hotan en tois tōn peristaseōn kairois ekdotous aphię̄ tois peirasmois, epi to gnōsthēnai to eutonon tou agōnizomenou. Ean oun hē eirēnē hē hyperechousa panta noun phrourēsę̄ tas kardias hēmōn, dynametha tēn tarachēn kai tēn synchysin tōn pathōn diaphygein. Epei oun antikeitai tǭ men thelēmati tou Theou ē apostrophē, tǭ de kallei kai tę̄ hōraiotēti kai tę̄ dynamei hē tarachē " eiē an hē tarachē aischos kai astheneia psychēs, ek tēs apo Theou allotriōseōs enginomenē. Euchōmetha oun aei epilampein hēmin to prosōpon tou Theou, hina en katastēmati ōmen hieroprepei, kai praoi, kai panti tropǭ atarachoi ek tēs pros ta kala hetoimotētos. Hētoimasthēn gar, phēsi, kai ouk etarachthēn. Pros se, Kyrie, kekraxomai, kai pros ton Theon mou deēthēsomai. Pollakis eirētai peri tou kekragenai pros Kyrion, hoti monou tou megala kai epourania epithymountos esti to krazein. Ei de tis mikra kai epigeia aitoiē ton Theon, mikrą kai tapeinę̄ kechrētai tę̄ phōnę̄, mē phthanousę̄ eis hypsos, mēde erchomenę̄ eis tas akoas tou Kyriou. Tis ōpheleia en tǭ haimati mou, en tǭ katabainein me eis diaphthoran? Ti, phēsin, ekekraxa? kai peri tinos edeēthēn pros se ton Kyrion mou kai ton Theon mou? Tis moi chreia, phēsi, sarkos eupatheias kai haimatos plēthous, mellontos hoson oudepō paradidosthai tę̄ koinę̄ dialysei tou sōmatos? All᾽ hypōpiazō mou to sōma, kai moi tou haimatos, aphormē pros hamartian hē polysarkia genētai. Mē kolakeue sou tēn sarka hypnois kai loutrois kai malakois strōmasin, aei epilegōn to rhēma touto Tis hōpheleia en tǭ haimati mou, en tǭ katabainein me eis diaphthoran? Ti periepeis to mikron hysteron phtharēsomenon? ti katapiaineis seauton kai perisarkois? Ē agnoeis, hoti hosǭ pachyteran tēn sarka seautǭ poieis, tosoutǭ baryteron tę̄ Psychę̄ kataskeuazeis to desmōtērion? Mē exomologēsetai soi chous, hē anangelei tēn alētheian sou? Pōs gar ho anthrōpos kai sarkinos exomologēsetai soi tǭ Theǭ? pōs de kai anangelei tēn en tosoutǭ barei tēs sarkos ton noun heautou synkechōsmenon echōn? Dia touto toinyn ektēkō mou tēn sarka, kai apheidō tou haimatos hoper eis sarka pephyke metapēgnysthai, hina mēden moi ē pros exomologēsin hē pros tēn tēs alētheias katanoēsin empodion ę̄. Ēkouse Kyrios, kai ēleēse me" Kyrios egenēthē boēthos mou. Meta to diēgēsasthai tina ēn ha pros ton Theon ekekraxen, euthys aisthomenos tēs antilēpseōs tou Theou, parormōn hēmas pros tēn tōn homoiōn aitēsin, Ēkouse, phēsi, Kyrios, kai me" Kyrios egenēthē boēthos mou. Euchōmetha oun kai hēmeis, kai kraxōmen tēn pneumatikēn boēn, aitoumenoi ta megala, mē antipoioumenoi tēs sarkos (hoi gar en sarki ontes, Theǭ aresai ou dynantai), hina kai hēmōn epakousę̄ ho Kyrios, eleēsas hēmōn to asthenes, kai tēs theias boētheias apolausantes kai hēmeis eipōmen" Estrepsas ton kopeton mou eis charan emoi. Ou tę̄ tychousę̄ psychę̄ hē apo Theou chara enginetai, all᾽ ei tis polla tēn hamartian tēn heautou apeklausato, ischyrois odyrmois kai thrēnois diēnekesin, hōs epi tethneōti heautǭ kopeton epoiēsato, tou toioutou ho kopetos eis charan strephetai. Hoti de estin epainetōs kopsasthai, dēlousin hoi en tais agorais kathēmenoi paides, hoi legontes " Ethrēnēsamen hymin, kai ouk ekopsasthe ēulēsamen hymin, kai ouk ōrchēsasthe. "Esti de ho aulos organon mousikon pneumati synergǭ pros tēn melǭdian chrōmenon. Dioper oimai panta hagion prophētēn aulon tropikōs onomazesthai dia tēn ek tou agiou Pneumatos kinēsin. Dioper, phēsin, Ēulēsamen hymin, kai ouch hōrchēsasthe. Hoi gar prophētikoi logoi protrepontai hēmas epi tēn eurythmon tēs hagias prophēteias energeian, hētis eirētai orchēsis. ᾿Alla kai thrēnousin hēmin hoi prophētai, eis kopeton hēmas prokaloumenoi, hina, eis synaisthēsin elthontes ek tōn prophētikōn logōn epi tois heautōn hamartēmasi, katapenthēsōmen hēmōn tēn apōleian, en kopois kai mochthois tēn sarka hēmōn katapiesantes. Tǭ toioutǭ toinyn perirrhēgnytai men to penthichon …. Peritithetai de autǭ ho chitōn tēs euphrosynēs, kai to himation tou sōtēriou, ta phaidra tauta kai gamika endymata, hois ho kekosmēmenos ek tou nymphōnos ouch ekblēthēsetai. Dierrhēxas ton sakkon mou, kai periezōsas me euphrosynēn. Synergos eis metanoian ho sakkos, tapeinōseōs hyparchōn symbolon. Palai gar an en sakkǭ, phēsi, kai spodǭ kathēmenoi metenoēsan. Epei de ho ᾿Apostolos anakekalymmenǭ prosōpǭ tēn autēn eikona metamorphoutai apo doxēs eis doxan, tēn dotheisan autǭ charin apo tou Kyriou idian legei doxan. Hopōs an psalę̄ soi hē doxa mou. Doxa dikaiou to pneuma to en autǭ. Ho oun psallōn tǭ pneumati, legetō Hopōs

“But you turned away your face, and I was troubled.” “As long as,” he says, “the rays of your care shone on me, [I was] in … [but when] you turned away your face, the passion and turmoil of my soul were exposed.” God is said to turn away his own face when in times of hardship he leaves people exposed to temptations, so that the vigor of the one contending may be known. If, then, the peace that surpasses all understanding guards our hearts, we can escape the turmoil and confusion of the passions. Since, then, turning away is opposed to God's will, and turmoil to beauty, comeliness and power, turmoil would be ugliness and weakness of soul, arising from estrangement from God. Let us pray, then, that the face of God may always shine on us, so that we may be in a holy bearing, gentle and in every way untroubled through readiness for good things. “For I was ready,” it says, “and was not troubled.” “To you, O Lord, I will cry, and to my God I will make supplication.” It has often been said about crying to the Lord that crying belongs only to one who desires great and heavenly things. But if someone asks God for small and earthly things, he uses a small and low voice, which does not reach the height or come to the Lord's ears. “What profit is there in my blood, when I go down to corruption?” What, he says, did I cry out? And about what did I make supplication to you, my Lord and my God? What need have I, he says, of comfort of the flesh and abundance of blood, when it is about to be handed over almost at once to the common dissolution of the body? “But I pummel my body,” and …, lest abundance of flesh become an occasion of sin. Do not flatter your flesh with sleep and baths and soft beds, but always repeat this saying: “What profit is there in my blood, when I go down to corruption?” Why do you cherish what will shortly be corrupted? Why do you fatten yourself and put on flesh? Or do you not know that the thicker you make your flesh, the heavier the prison you make for your soul? “Will the dust give thanks to you, or declare your truth?” For how will the earthy and fleshly man give thanks to you, God? And how will he declare it, when he has his mind buried under so great a weight of flesh? That is why I waste away my flesh and do not spare my blood, which naturally turns into flesh, so that there may be nothing to hinder me either in confession or in the understanding of the truth. [7] “The Lord heard and had mercy on me; the Lord became my helper.” After describing what he cried out to God, at once perceiving God's help, and urging us to ask for similar things, he says, “The Lord heard [and had mercy on] me; the Lord became my helper.” Let us too, then, pray and cry the spiritual cry, asking for the great things, not clinging to the flesh (“for those who are in the flesh cannot please God”), so that the Lord may hear us too, and have mercy on our weakness, and that we too, having enjoyed the divine help, may say, “You turned my mourning into joy for me.” Joy from God does not come into just any soul, but if someone has wept much over his own sin, has made lamentation for himself as for one dead with strong and continual wailing and dirges, the lamentation of such a man is turned into joy. That it is praiseworthy to lament is shown by the children sitting in the marketplaces, who say, “We wailed to you, and you did not lament; we piped to you, and you did not dance.” The pipe is a musical instrument that uses breath as its helper for the melody. That is why I think every holy prophet is figuratively called a pipe, because of the movement from the Holy Spirit. That is why it says, “We piped to you, and you did not dance.” For the prophetic words urge us to the rhythmic activity of holy prophecy, which is called dancing. But the prophets also wail to us, calling us to lamentation, so that, coming to an awareness of our own sins from the prophetic words, we may mourn our perdition, pressing down our flesh with toils and labors. For such a man, then, the garment of mourning … is torn off, and the tunic of gladness and the robe of salvation are put on him, those bright and wedding garments, adorned with which he will not be cast out of the bridal chamber. “You tore off my sackcloth and girded me with gladness.” Sackcloth assists toward repentance, being a symbol of humility. “For they would have repented long ago,” it says, “sitting in sackcloth and ashes.” And since the Apostle [says that we all,] with unveiled face, are transformed into the same image from glory to glory, he calls the grace given him by the Lord his own glory. [8] “That my glory may sing to you.” The glory of the just man is the spirit that is in him. Let the one, then, who sings with the spirit say, “That my glory may sing to you

Textual problem in this passage: see the notes.

Ps 30:7 (29:8 LXX) (quotation, high confidence) · Phil 4:7 (allusion, high confidence) · Ps 119:60 (118:60 LXX) (quotation, high confidence) · Ps 30:8 (29:9 LXX) (quotation, high confidence) · Ps 30:9 (29:10 LXX) (quotation, high confidence) · 1 Cor 9:27 (quotation, high confidence) · Ps 30:10 (29:11 LXX) (quotation, high confidence) · Rom 8:8 (quotation, high confidence) · Ps 30:11 (29:12 LXX) (quotation, high confidence) · Matt 11:17 (quotation, high confidence) · Isa 61:10 (allusion, high confidence) · Matt 22:11 (allusion, medium confidence) · Matt 11:21 (quotation, high confidence) · 2 Cor 3:18 (quotation, high confidence) · Ps 30:12 (29:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Basil explains Ps 30:7–12: God turns his face away to test us; true crying is for heavenly things; we should not pamper the flesh, which buries the mind; the Lord turns mourning into joy for those who lament their sins; and the glory that sings is the Spirit in the just.

Quotations: Ps 30:7–12 (LXX 29:8–13); Phil 4:7; Ps 119:60 (LXX 118:60); 1 Cor 9:27; Rom 8:8; Matt 11:17 (Luke 7:32); Isa 61:10 (“garment of salvation, tunic of gladness”); Matt 11:21; 2 Cor 3:18. Allusion: Matt 22:11–13 (wedding garment). Lines are lost and marked “…”: after “[I was] in” (where the scan has Migne's notes), after “I pummel my body, and” (probably a phrase on keeping blood in check), and after “the garment of mourning”; bracketed words are supplied by sense. The markers [7] and [8] show where Migne's sections 7 and 8 begin. The section breaks off in the middle of verse 12, which continues in 29.9.

Notes on the original text

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Topics: Prayer

Cite (SBL): Basil, Hom. Ps. 29.6 (PG 29:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-6). (abbreviation not yet checked)

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29.8PG 29:520

ἂν ψάλῃ σοι ἡ δόξα μου, καὶ οὗ μὴ κατανυγῶ. Οὐκέτι μὴ, φησὶ, ποιήσω ἄξια τοῦ κατανύσσεσθαι καὶ κατακεντεῖσθαι τὴν καρδίαν ἐπὶ τῇ ὑπομνήσει τῆς ἁμαρτίας μου. Κύριε ὁ Θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαί σοι" ἀντὶ τοῦ, ᾿Επειδὴ γὰρ ἔδωκάς μοι τὴν ἐκ τῆς μετανοίας συγχώρησιν, καὶ ἐπανήγαγές με εἰς δόξαν, τὴν ἐκ τῶν ἁμαρτημάτων αἰσχύνην περιελὼν, διὰ τοῦτο εἰς πάντα τὸν αἰῶνα ἐξομολογήσομαί σοι. Τί γὰρ ἂν γένοιτο τοσοῦτον χρόνου διάστημα, ὃ τῇ ἐμῇ ψυχῇ λήθην τῶν τηλικούτων εὐεργεσιῶν ἐμποιῆσαι δυνήσεται;

an psalę̄ soi hē doxa mou, kai hou mē katanygō. Ouketi mē, phēsi, poiēsō axia tou katanyssesthai kai katakenteisthai tēn kardian epi tę̄ hypomnēsei tēs hamartias mou. Kyrie ho Theos mou, eis ton aiōna exomologēsomai soi" anti tou, ᾿Epeidē gar edōkas moi tēn ek tēs metanoias synchōrēsin, kai epanēgages me eis doxan, tēn ek tōn hamartēmatōn aischynēn perielōn, dia touto eis panta ton aiōna exomologēsomai soi. Ti gar an genoito tosouton chronou diastēma, ho tę̄ emę̄ psychę̄ lēthēn tōn tēlikoutōn euergesiōn empoiēsai dynēsetai?

and I may not be pierced with remorse.” I will no longer, he says, do things deserving to be pierced and stung in my heart at the remembrance of my sin. “O Lord my God, I will give thanks to you forever”: that is, since you have given me pardon through repentance and brought me back to glory, removing the shame of my sins, I will therefore give thanks to you for all eternity. For what length of time could there be that could make my soul forget such great benefits?

Ps 30:12 (29:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Basil ends the homily on Psalm 29 (30) with the psalmist's resolve to sin no more and to give thanks forever for pardon.

The opening of the section in the scan is Migne's notes; the verse (Ps 30:12, LXX 29:13) continues from 29.8. Quotation: Ps 30:12 (LXX 29:13).

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers)): }{ (ογ. εἰ, 18 δὴ ὁ. φοπιριηρϑίυν, οοπίοἀϊαιιγφια οὐ ραοσαιΐ πιοὶ ᾿6- α ἂν → ἂν; ψάζῃ → ψάλῃ; καταγυγῶ. → κατανυγῶ.; χατανύτσεσθα: → κατανύσσεσθαι; χαταχεντεῖσθαι → κατακεντεῖσθαι; χαρδίαν → καρδίαν; Κύρις → Κύριε; ἔδωχάς → ἔδωκάς; ἐχ τῆς → ἐκ τῆς; συγχῴρησιν, → συγχώρησιν,; ἐχ τῶν → ἐκ τῶν; γένοιτυ → γένοιτο; τηλιχούτων → τηλικούτων.

Cite (SBL): Basil, Hom. Ps. 29.8 (PG 29:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/29-0/#p-29-8). (abbreviation not yet checked)

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