Homilies on the Psalms 48.10–59.4
Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 48
48.10PG 29:457
Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος, ἣ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ. Μὴ φοβοῦ, φησὶν, ὅταν πλουτήσῃ ἄνθρωπος. ᾿Αναγκαῖον καὶ τοῦτο τὸ κήρυγμα τοῖς τὴν οἰκουμένην κατοικοῦσι, τοῖς τε γηγενέσι καὶ τοῖς υἱοῖς τῶν ἀνθρώπων, πλουσίοις τε ὁμοῦ καὶ πένησι. Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος. Ὅταν ἴδῃς, φησὶν, ἄδικον μὲν πλουτοῦντα, δίκαιον δὲ πενόμενον, μὴ φοβηθῇς κατὰ σεαυτόν" μὴ πτοηθῇς τῇ διανοίᾳ, ὡς ἄρα … ἢ ἔστι μέν που τάχα ἡ θεία ἐπισκοπὴ, οὐ μὴν καὶ πρὸς τὸν περίγειον τόπον φθάνει, ὥστε καὶ τὸ ἡμέτερα ἐφορᾶν. Εἰ γὰρ πρόνοια ἦν, ἑκάστῳ μερίζουσα τὰ οἰκεῖα, ὥστε πλουτεῖν μὲν τοὺς δικαίους, τοὺς ἐπισταμένους τῷ πλούτῳ χρήσασθαι, … δὲ τοὺς πονηροὺς τοὺς ἔχοντας ὄργανον τῆς οἱκείας πονηρίας τὸν πλοῦτον. Ἐπεὶ οὖν πολλοί εἰσιν ἐν τοῖς ἔθνεσι καὶ τοῖς γηγενέσιν οἱ τὰ τοιαῦτα φρονοῦντες, καὶ διὰ τὴν φαινομένην ἀνωμαλίαν τοῦ ἐπιμερισμοῦ τῶν βιωτικῶν πραγμάτων ἀπρονόητον εἶναι τὸν κόσμον ὑπολαμβάνοντες " τούτοις διαλέγεται ὁ λόγος, καταστέλλων αὐτῶν τὴν ἀπαίδευτον κίνησιν· οὗς καὶ ἐν προοιμίοις ἐπὶ τὴν ἀκρόασιν τῶν διδαγμάτων ἐκάλει. Ἤ που καὶ πρὸς μόνον ἰδίως τὸ πρόσωπον τοῦ πένητος ἀποτείνεται λέγων" Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος. Οὗτοι γὰρ καὶ μάλιστα παραμυθίας δέονται πρὸς τὸ μὴ ὑποπτήσσειν τοὺς ὑπερέχοντας. Οὐδὲν γὰρ, φησὶν, ὄφελος τῷ πλουσίῳ ἀποθνήσκοντι, μὴ δυναμένῳ λαβεῖν τὸν πλοῦτον σὺν ἑαυτῷ " ὅς γε τοσοῦτον ἀπὸ τῆς ἀπολαύσεως ἐκέρδαινε μόνον, ὅσον τὴν ψυχὴν αὐτοῦ ἐν τῇ ζωῇ ταύτῃ παρὰ τῶν κολάκων μακαρισθῆναι. Ἐν δὲ τῷ ἀποθνήσκειν, οὐ λήψεται, φησὶ, πᾶσαν ταύτην τὴν περιβολὴν" μόλις ἔνδυμα λήψεται καλύπτον αὐτοῦ τὰ ἀσχήμονα · καὶ τοῦτο, ἐὰν δόξῃ τῶν οἰκετῶν τοῖς περιστέλλουσιν. ᾿Αγαπητὸν αὐτῷ γῆς ὀλίγης λαχεῖν" καὶ ταύτης δι᾿ οἶκτον διδομένης αὐτῷ παρὰ τῶν κηδευόντων, οἵτινες αὐτῷ παρέχονται ταῦτα αἰδοῖ τῆς κοινῆς καὶ ἀνθρωπίνης φύσεως, οὐχ αὐτῷ χαριζόμενοι, ἀλλὰ τιμῶντες τὴν ἀνθρωπότητα. Μὴ μικροψύχει οὖν περὶ τὰ παρόντα, ἀλλὰ ἀνάμενε τὴν μακαρίαν ἐκείνην ζωὴν καὶ ἀπέραντον. Ὄψει γὰρ τότε, ὅτι πρὸς καλοῦ γίνεται τῷ δικαίῳ ἡ πενία, καὶ ἡ ἀδοξία, καὶ ἡ στέρησις τῆς τρυφῆς. Καὶ μὴ ταραχθῇς νῦν ἐπὶ τοῖς νομιζομένοις ἀγαθοῖς, ὡς ἀδίκως μεριζομένοις. ᾿Ακούσῃ γὰρ πῶς τῷ μὲν πλουσίῳ λεχθήσεται" Ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου" τῷ δὲ πένητι, ὅτι ἀπέχει τὰ κακὰ ἐν τῇ ζωῇ αὐτοῦ. Διόπερ ἀκολούθως ὁ μὲν παρακαλεῖται, ὁ δὲ ὀδυνᾶται. Ἐξομολογήσεταί σοι, ὅταν ἀγαθύνῃς αὐτῷ. Περὶ τοῦ χοϊκοῦ ἀνθρώπου καὶ ἀγαθὰ νομίζοντος εἶναι μόνα τὰ τοῦ βίου τούτου προτερέματα, πλοῦτον, καὶ ὑγίειαν, καὶ δυναστείαν, περὶ τούτου φησὶν, ὅτι ἐξομολογήσεται τῷ Θεῷ, ὅταν ἀγαθύνηται" ἐν δὲ τοῖς περιστατικοῖς πᾶσαν ἀφίησι δυσφημίαν. Καταλιπὼν γὰρ τὸν πένητα, πρὸς τὸν Θεὸν ἤδη ποιεῖται τὸν λόγον" ἐν κατηγορίᾳ τῇ τοῦ πλούτου παραλαμβάνων καὶ τὸ ἐν τῇ εὐθηνίᾳ μόνῃ εὐχαριστεῖν τῷ Θεῷ, σκυθρωποτέρων δέ τινων περιστάντων, μηκέτι τὸν αὐτὸν διαμένειν. Τοιοῦτον γάρ ἔστι καὶ τὸ τοῦ διαβόλου εἰς κατηγορίαν προσφερόμενον τῷ Ἰὼβ, ὅτι οὐ δωρεὰν σέβεται Ἰὼβ τὸν Κύριον, ἀλλὰ μισθὸν ἔχει τῆς εὐσεβείας τὸν πλοῦτον, καὶ τὰ λοιπά. Διὸ καὶ εἰς ἀπόδειξιν τῆς τοῦ ἀνδρὸς ἀρετῆς ἐγύμνωσεν αὐτὸν ὁ Θεὸς ὧν εἶχεν, ἵνα διὰ πάντων διαφανῇ τὸ πρὸς Θεὸν εὐχάριστον τοῦ ἀνθρώπου. Οἶμαι λέγειν περὶ τοῦ ἁμαρτωλοῦ, ὅτι τοσοῦτον ἐπιγινώσκει Θεὸν, ὅσον ἣ τῶν πατέρων αὐτοῦ συνήθεια παραδέδωκε᾽ τῇ δὲ οἰκείᾳ τοῦ φρονεῖν δυνάμει οὐδὲν πλέον προσκτᾶται, οὐδὲ προστίθησιν ἑαυτῷ εἰς τὴν τῆς ἀληθείας ἐπίγνωσιν. Τοσοῦτον οὖν, φησὶ, παραγίνῃ σὺ, ὁ Θεὸς, καὶ τοσαύτη ἐστὶν ἐν αὐτῷ ἡ περὶ σοῦ ἔννοια, ὅση ἐν τῇ γενεᾷ τῶν πατέρων αὐτοῦ ὑπῆρχε. Καὶ ἐνταῦθα τὸ ἀργὸν πολὺ τῆς διανοίας καὶ ὅλον γήϊνον καὶ φιλόσαρκον τοῦ ἐν πλούτῳ καὶ τρυφῇ κυλιομένου παρίστησι, καὶ τοῦ ὑπὲρ τῶν βιωτικῶν μεριμνῶν καταπεπνιγμένον τὸν νοῦν ἔχοντος. Διὰ τοῦτο ἕως αἰῶνος οὐκ ὄψεται φῶς. Οἱ γὰρ τυφλοῖς διδασκάλοις τὴν ὁδηγίαν ἑαυτῶν ἐπιτρέψαντες ἐστέρησαν ἑαυτοὺς τῆς τοῦ φωτὸς ἀπολαύσεως. Ἔχει δὲ καί τινα τοιοῦτον νοῦν τὸ, Εἰσελεύσῃ ἕως γενεᾶς πατέρων αὐτοῦ. Τουτέστι, τοὺς ἐν πονηρῷ βίῳ καὶ δόγμασι πατρίοις μὲν, ἀλλοτρίως δὲ ἔχουσι πρὸς τὴν εὐσέβειαν, καταληφθέντας, οὐχ αὐτοὺς ἐκδικεῖς μόνον, ἀλλὰ καὶ τοὺς ἀρχηγοὺς τῶν μοχθηρῶν διδαγμάτων ἐπιζητεῖς. Καὶ τοῦτό ἐστι τὸ αὐτοῦ. Οὐ γὰρ μόνον ὁ πονηρὰς ἔχων περὶ Θεοῦ ἐννοίας ὑπαίτιος, ἀλλὰ καὶ ὁ τούτων πρὸς τὴν ἀπώλειαν ταύτην καθηγησάμενος. Τοιοῦτοι δὲ οἱ καὶ τὴν προγόνων κακίαν διαδεξάμενοι, καὶ δυσέκνιπτον ἔχοντες, διὰ τὸ χρονίῳ ἔθει βεβαιωθῆναι. Ἕως αἰῶνος οὐκ ὄψεται φῶς. Πέμπονται γὰρ Εἰς τὸ σκότος τὸ ἐξώτερον" ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων· καὶ τοῦτο κατὰ τὴν δικαίαν κρίσιν τοῦ Θεοῦ ὑπομένουσιν, ἐπειδὴ ἐν τῷ βίῳ τούτῳ, διὰ τοῦ τὰ φαῦλα πράσσειν, ἐμίσουν τὸ φῶς. Ἄνθρωπος, ἐν τιμῇ ὧν, οὐ συνῆκε· παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Σχετλιαστικὴ ἡ φωνή. Ἄνθρωπος, ὁ βραχύ τι παρ᾽ ἀγγέλους … Μέγα ἄνθρωπος, καὶ τίμιον ἀνὴρ ἐλεήμων - οὗτος διὰ τὸ μὴ αἰσθανθῆναι τοῦ οἰκείου ἀξιώματος, ἀλλ᾽ ὑποκύψαι τοῖς πάθεσι τῆς σαρκὸς, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς.
Mē phobou, hotan ploutēsę̄ anthrōpos, hē hotan plēthynthę̄ hē doxa tou oikou autou. Mē phobou, phēsin, hotan ploutēsę̄ anthrōpos. ᾿Anankaion kai touto to kērygma tois tēn oikoumenēn katoikousi, tois te gēgenesi kai tois huiois tōn anthrōpōn, plousiois te homou kai penēsi. Mē phobou, hotan ploutēsę̄ anthrōpos. Hotan idę̄s, phēsin, adikon men ploutounta, dikaion de penomenon, mē phobēthę̄s kata seauton" mē ptoēthę̄s tę̄ dianoią, hōs ara … ē esti men pou tacha hē theia episkopē, ou mēn kai pros ton perigeion topon phthanei, hōste kai to hēmetera ephoran. Ei gar pronoia ēn, hekastǭ merizousa ta oikeia, hōste ploutein men tous dikaious, tous epistamenous tǭ ploutǭ chrēsasthai, … de tous ponērous tous echontas organon tēs hoikeias ponērias ton plouton. Epei oun polloi eisin en tois ethnesi kai tois gēgenesin hoi ta toiauta phronountes, kai dia tēn phainomenēn anōmalian tou epimerismou tōn biōtikōn pragmatōn apronoēton einai ton kosmon hypolambanontes " toutois dialegetai ho logos, katastellōn autōn tēn apaideuton kinēsin; hous kai en prooimiois epi tēn akroasin tōn didagmatōn ekalei. Ē pou kai pros monon idiōs to prosōpon tou penētos apoteinetai legōn" Mē phobou, hotan ploutēsę̄ anthrōpos. Houtoi gar kai malista paramythias deontai pros to mē hypoptēssein tous hyperechontas. Ouden gar, phēsin, ophelos tǭ plousiǭ apothnēskonti, mē dynamenǭ labein ton plouton syn heautǭ " hos ge tosouton apo tēs apolauseōs ekerdaine monon, hoson tēn psychēn autou en tę̄ zōę̄ tautę̄ para tōn kolakōn makaristhēnai. En de tǭ apothnēskein, ou lēpsetai, phēsi, pasan tautēn tēn peribolēn" molis endyma lēpsetai kalypton autou ta aschēmona ; kai touto, ean doxę̄ tōn oiketōn tois peristellousin. ᾿Agapēton autǭ gēs oligēs lachein" kai tautēs di᾿ oikton didomenēs autǭ para tōn kēdeuontōn, hoitines autǭ parechontai tauta aidoi tēs koinēs kai anthrōpinēs physeōs, ouch autǭ charizomenoi, alla timōntes tēn anthrōpotēta. Mē mikropsychei oun peri ta paronta, alla anamene tēn makarian ekeinēn zōēn kai aperanton. Opsei gar tote, hoti pros kalou ginetai tǭ dikaiǭ hē penia, kai hē adoxia, kai hē sterēsis tēs tryphēs. Kai mē tarachthę̄s nyn epi tois nomizomenois agathois, hōs adikōs merizomenois. ᾿Akousę̄ gar pōs tǭ men plousiǭ lechthēsetai" Apelabes ta agatha sou en tę̄ zōę̄ sou" tǭ de penēti, hoti apechei ta kaka en tę̄ zōę̄ autou. Dioper akolouthōs ho men parakaleitai, ho de odynatai. Exomologēsetai soi, hotan agathynę̄s autǭ. Peri tou choïkou anthrōpou kai agatha nomizontos einai mona ta tou biou toutou proteremata, plouton, kai hygieian, kai dynasteian, peri toutou phēsin, hoti exomologēsetai tǭ Theǭ, hotan agathynētai" en de tois peristatikois pasan aphiēsi dysphēmian. Katalipōn gar ton penēta, pros ton Theon ēdē poieitai ton logon" en katēgorią tę̄ tou ploutou paralambanōn kai to en tę̄ euthēnią monę̄ eucharistein tǭ Theǭ, skythrōpoterōn de tinōn peristantōn, mēketi ton auton diamenein. Toiouton gar esti kai to tou diabolou eis katēgorian prospheromenon tǭ Iōb, hoti ou dōrean sebetai Iōb ton Kyrion, alla misthon echei tēs eusebeias ton plouton, kai ta loipa. Dio kai eis apodeixin tēs tou andros aretēs egymnōsen auton ho Theos hōn eichen, hina dia pantōn diaphanę̄ to pros Theon euchariston tou anthrōpou. Oimai legein peri tou hamartōlou, hoti tosouton epiginōskei Theon, hoson hē tōn paterōn autou synētheia paradedōke᾽ tę̄ de oikeią tou phronein dynamei ouden pleon prosktatai, oude prostithēsin heautǭ eis tēn tēs alētheias epignōsin. Tosouton oun, phēsi, paraginę̄ sy, ho Theos, kai tosautē estin en autǭ hē peri sou ennoia, hosē en tę̄ geneą tōn paterōn autou hypērche. Kai entautha to argon poly tēs dianoias kai holon gēïnon kai philosarkon tou en ploutǭ kai tryphę̄ kyliomenou paristēsi, kai tou hyper tōn biōtikōn merimnōn katapepnigmenon ton noun echontos. Dia touto heōs aiōnos ouk opsetai phōs. Hoi gar typhlois didaskalois tēn hodēgian heautōn epitrepsantes esterēsan heautous tēs tou phōtos apolauseōs. Echei de kai tina toiouton noun to, Eiseleusę̄ heōs geneas paterōn autou. Toutesti, tous en ponērǭ biǭ kai dogmasi patriois men, allotriōs de echousi pros tēn eusebeian, katalēphthentas, ouch autous ekdikeis monon, alla kai tous archēgous tōn mochthērōn didagmatōn epizēteis. Kai touto esti to autou. Ou gar monon ho ponēras echōn peri Theou ennoias hypaitios, alla kai ho toutōn pros tēn apōleian tautēn kathēgēsamenos. Toioutoi de hoi kai tēn progonōn kakian diadexamenoi, kai dyseknipton echontes, dia to chroniǭ ethei bebaiōthēnai. Heōs aiōnos ouk opsetai phōs. Pempontai gar Eis to skotos to exōteron" ekei estai ho klauthmos kai ho brygmos tōn odontōn; kai touto kata tēn dikaian krisin tou Theou hypomenousin, epeidē en tǭ biǭ toutǭ, dia tou ta phaula prassein, emisoun to phōs. Anthrōpos, en timę̄ hōn, ou synēke; parasyneblēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. Schetliastikē hē phōnē. Anthrōpos, ho brachy ti par᾽ angelous … Mega anthrōpos, kai timion anēr eleēmōn - houtos dia to mē aisthanthēnai tou oikeiou axiōmatos, all᾽ hypokypsai tois pathesi tēs sarkos, parasyneblēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois.
“Do not fear when a man becomes rich, or when the glory of his house is increased.” “Do not fear,” he says, “when a man becomes rich.” This proclamation too is necessary for those who inhabit the world, the earthborn and the sons of men, rich and poor together. “Do not fear when a man becomes rich.” When you see, he says, an unjust man rich and a just man poor, do not be afraid within yourself; do not be alarmed in your mind as though … or there is perhaps a divine oversight somewhere, but it does not reach the earthly region so as to watch over our affairs too. “For if there were a providence, giving each his due, the just, who know how to use wealth, would be rich, and the wicked …, who have wealth as an instrument of their own wickedness.” Since, then, there are many among the nations and the earthborn who think such things, and who, because of the apparent unevenness in the distribution of the affairs of life, suppose the world to be without providence, the word speaks to them, checking their uninstructed movement of mind; these he called at the beginning to hear the teachings. Or perhaps he addresses specially the person of the poor man alone, saying, “Do not fear when a man becomes rich.” For these especially need encouragement, so as not to cower before those who are above them. For there is no profit, he says, to the rich man when he dies, since he cannot take his wealth with him; he gained from its enjoyment only so much as to have his soul called blessed by flatterers in this life. “For when he dies he will take nothing,” he says, of all this finery; he will barely take a garment to cover his unseemliness, and that only if the servants who lay him out see fit. He will be glad to get a little earth, and that given him out of pity by those who bury him, who provide him these things out of respect for our common human nature, not to do him a favor, but to honor humanity. Do not, then, be faint-hearted about present things, but wait for that blessed and endless life. For then you will see that poverty, obscurity and the lack of luxury turn out for the good of the righteous. And do not be troubled now about the things thought good, as though they were unjustly distributed. For you will hear how it will be said to the rich man, “You received your good things in your life,” and of the poor man, that he received evil things in his life. That is why, fittingly, the one is comforted and the other is in anguish. “He will confess to you when you do him good.” Of the earthly man, who thinks the only goods are the advantages of this life (wealth, health and power), of him he says that he will confess God when he is done good to, but in adversities he lets loose every blasphemy. For leaving the poor man, he now addresses his word to God, including in the accusation of wealth this too, that it gives thanks to God only in prosperity, and when gloomier things come round no longer remains the same. Such too was the devil's charge brought against Job, that Job does not worship the Lord for nothing, but has wealth as the wage of his piety, and the rest. That is why, to show the man's virtue, God stripped him of what he had, so that his gratitude toward God might shine out through everything. [11] [“You will go in as far as the generation of his fathers.”] I think he says of the sinner that he knows God only so far as the custom of his fathers has handed down, but by his own power of thought he gains nothing more and adds nothing to himself toward the knowledge of the truth. “So far, then,” he says, “do you, O God, come to him, and so much is the thought of you in him, as there was in the generation of his fathers.” And here he presents the great sluggishness of mind, wholly earthly and fleshly, of the one who wallows in wealth and luxury and has his mind choked by the cares of life. That is why “he will not see light forever.” For those who have entrusted their guidance to blind teachers have deprived themselves of the enjoyment of the light. The words “You will go in as far as the generation of his fathers” also have some such sense as this: you punish not only those caught in an evil life and in doctrines that are ancestral but alien to piety, but you seek out also the authors of the depraved teachings. And this is the meaning of “his.” For not only is the one who has evil ideas about God guilty, but also the one who led him into this destruction. Such are those who have inherited the wickedness of their forebears and have it hard to wash out, because it has been made firm by long habit. “He will not see light forever.” For they are sent “into the outer darkness; there will be weeping and gnashing of teeth”; and this they suffer by the just judgment of God, since in this life, by doing evil, they hated the light. “Man, being in honor, did not understand; he has been compared to the senseless cattle and has become like them.” It is an indignant cry. Man, made a little lower than the angels … “A great thing is man, and a merciful man precious”: he, because he did not perceive his own dignity, but bowed down to the passions of the flesh, “has been compared to the senseless cattle and has become like them.”
Textual problem in this passage: see the notes.
Ps 49:16 (48:17 LXX) (quotation, high confidence) · Ps 49:17 (48:18 LXX) (quotation, high confidence) · Luke 16:25 (quotation, high confidence) · Ps 49:18 (48:19 LXX) (quotation, high confidence) · Job 1:9 (allusion, high confidence) · Ps 49:19 (48:20 LXX) (quotation, high confidence) · Matt 15:14 (allusion, medium confidence) · Matt 8:12 (quotation, high confidence) · John 3:20 (allusion, high confidence) · Ps 49:20 (48:21 LXX) (quotation, high confidence) · Ps 8:5 (8:6 LXX) (allusion, high confidence) · Prov 20:6 (quotation, high confidence)
Notes and citation
Summary: On Ps 49:16–20 Basil answers those who doubt providence because the unjust prosper: the rich man takes nothing with him but a shroud and a little earth; the poor are comforted hereafter, as with the rich man and Lazarus. The worldly man praises God only in prosperity, as the devil charged against Job; the sinner knows God only by ancestral custom, and both he and the authors of false teaching will not see the light; the homily closes by lamenting man, honored but become like the beasts.
- Quotations: Ps 49:16–20 (LXX 48:17–21); Luke 16:25; Matt 8:12; Prov 20:6 (LXX). Allusions: Job 1:9–11; Matt 15:14; John 3:20; Ps 8:5 (LXX 8:6; Heb 2:7). The words of Ps 49:19 (LXX 48:20) heading Basil's comment on “the generation of his fathers” are lost in the scan and supplied in brackets; Basil quotes them in both the second and third person. The marker [11] shows where Migne's section 11 begins. The objection about providence is presented by Basil as the thought of the doubters (marked as a quotation); a few words are lost in it and at its start (marked “…”), as are the words after “a little lower than the angels”, where the scan has Migne's Latin and notes.
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): φοδοῦ, ὅταν πλουτήσῃ ἄγθρωπος, → φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος,; πιληϑυγθῇ → πληθυνθῇ; οἴχου → οἴκου; αὑτοῦ. → αὐτοῦ.; φοθοῦ, φησὶν, ὅταν πλουτήσῃ ἄνθρωπος. → φοβοῦ, φησὶν, ὅταν πλουτήσῃ ἄνθρωπος.; χήρυγμα → κήρυγμα; χατοἰχοῦσι, → κατοικοῦσι,; φοθοῦ, ὅταν → φοβοῦ, ὅταν; ἄδικὸν → ἄδικον; φούηθῇς → φοβηθῇς; πρωΐ. → …; «ἷο τοὺς γενομένους... τοὺς ὑπελθόντας. Αἱ Δ}}} βοπιο. Νβοδββαγία δϑὶ δἱ ἰνς ρ γα σα }0 118 νἢ ἰθυδαιι6 δἰ πν δὲ ραιροῦθυβ. Νὧ εἰπιμοτὶδ,, οππὶ ἐκ. ἰοτιϊυ8 τοῦ Χριστοῦ χάθοδον. [Πυ Π οι οὐϊείο Ῥαγὶβ. τὴν εἰς ἄδου. [)6681 τὴν ἴῃ [8 4105 νἱἀΐπνιι5 σου οἰ 5. δὲ ἴῃ οὐ ἰοη Π|4, Μὴ φοθοῦ, φησὶν, ὅταν πλουτήσῃ ἄνθρωπος, ἀδπι αἰίάοπι ἰπ οὐ εἰ8. εἰ ᾽μ Οὐ). δοριὶςἐὺ Νυ α δὴ, μαι, α1}ΠΠ|45. 651 αἰνίε! πιογίθμ!, οὐ πὶ ἀϊοόϊυν ἀἰν!} αυϊάδπι : Πεοορίειξ ϑοπα {μα ἱπ υἱία πινα ἢ → ἢ; ἐπισχοπὴ, → ἐπισκοπὴ,; ἐφορᾷν. → ἐφορᾶν.; μερίζηυσα → μερίζουσα; οἰχεῖα, → οἰκεῖα,; ποὺς → τοὺς; χρήσασθα:, → χρήσασθαι, …; οἱχείας → οἱκείας; εἶσιν → εἰσιν; φρογοῦντες, → φρονοῦντες,; βιωτιχῶν πραγμάτων → βιωτικῶν πραγμάτων; εἷναι → εἶναι; χόσμον → κόσμον; ὑπολαμδάνοντες → ὑπολαμβάνοντες; ἀπαίδεντον → ἀπαίδευτον; κίντ, → κίνησιν·; σιν" οὗς → οὗς; ἀχρόασιν → ἀκρόασιν; διδαγμάπων → διδαγμάτων; ἐχάλει. → ἐκάλει.; πρόα- → πρόσωπον; Β ὡποὸν τοῦ → τοῦ; φοδοῦ, ὅταν πλουτήσῃ ἄνθρωπος. → φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος.; ὑπερ- → ὑπερέχοντας.; (ἔχοντας. Οὐδὲν → Οὐδὲν; ἀποθνήσχοντι, → ἀποθνήσκοντι,; λαδεῖν → λαβεῖν; ἐσυτῷ → ἑαυτῷ; ἐχέρδαινε → ἐκέρδαινε; ζωΐ → ζωῇ; πκαύτῃ → ταύτῃ; χολάχων → κολάκων; μαχαρισθῆναι. → μακαρισθῆναι.; Ἔν → Ἐν; ἀποθνήσχειν, → ἀποθνήσκειν,; χαλῦπτον → καλύπτον; αὖτοῦ → αὐτοῦ; ᾿" → ·; οἰχετῶν → οἰκετῶν; χηδενόντων, → κηδευόντων,; αἱ- → αἰδοῖ; 'δοῖ τῆς → τῆς; χοινῆς → κοινῆς; μιχροψύχει → μικροψύχει; μαχαρίαν → μακαρίαν; ἐχείνην → ἐκείνην; "Οψει → Ὄψει; ἧ → ἡ; ἀδίχως → ἀδίκως; ᾿Αχούσῃ → ᾿Ακούσῃ; ᾿Ἀπέλαδες → Ἀπέλαβες; χαχὰ → κακὰ; ἀχολούθως → ἀκολούθως; παραχαλεῖται. → παρακαλεῖται,; Ἑξομολογήσεταί → Ἐξομολογήσεταί; ἀγαθύγῆς → ἀγαθύνῃς; αὑτῷ. → αὐτῷ.; χοῖχοῦ → χοϊκοῦ; «νομίζοντος → νομίζοντος; περιστατιχοῖς → περιστατικοῖς; ἀφίγο: → ἀφίησι; χατηγορίᾳ → κατηγορίᾳ; παραλαμθάνων → παραλαμβάνων; σεται. ΕΔ|Ὶ οὐπὶ πιδ8. ποὸη ρλιςοΐβ ἐν κατηγορίᾳ τὰ τοῦ πλούτου. Αἱ (οἶβ!. ἐν κατηγορίᾳ τῇ τοῦ πλού- Οὐυἱ5]. ον ππμ τ Δ 0] δ 1. "θ᾽ 46 πὶ ὁ] οἱ ἐν τῇ. οφ. φυλτία5 καὶ τοῦτο τὸ ἐν τῇ. μόνῃ → μόνῃ; σχυθρωποτέρων → σκυθρωποτέρων; Α περιστάντων, → περιστάντων,; μηχέτι → μηκέτι; διαδόλου → διαβόλου; χατηγορίαν → κατηγορίαν; Ἰὼδ, → Ἰὼβ,; σέδεται → σέβεται; Ἰὼδ τὸν → Ἰὼβ τὸν; εὐσεδείας → εὐσεβείας; ἐπιγινώσχει Θεὸν, → ἐπιγινώσκει Θεὸν,; συνἤθεια → συνήθεια; παραδέδωχε᾽ → παραδέδωκε᾽; οἰχείᾳ → οἰκείᾳ; προσχτᾶται, → προσκτᾶται,; πρὶ → περὶ; «καὶ → καὶ; φιλόσαρχον → φιλόσαρκον; χυλιομένου → κυλιομένου; βιωτιχῶν μεριμνῶν → βιωτικῶν μεριμνῶν; καταπεπνιγβένον → καταπεπνιγμένον; διδασχάλοις → διδασκάλοις; εὐσέδειαν, → εὐσέβειαν,; χαταληφθέντας, → καταληφθέντας,; ἐχδιχεῖς → ἐκδικεῖς; καχίαν → κακίαν; δυσέχνιπτον → δυσέκνιπτον; βεδαιωθῆναι. → βεβαιωθῆναι.; ἐδόντων" → ὀδόντων·; χατὰ → κατὰ; χρίσιν → κρίσιν; "᾿Αγθρωπος, → Ἄνθρωπος,; συγῆχε' → συνῆκε·; παρασυνεδιλήθη → παρασυνεβλήθη; Σχετλιαστιχὴ → Σχετλιαστικὴ; Λνθρωπος, → Ἄνθρωπος,; ἀγ- → ἀγγέλους …; 200 1, 9. " Μάϊ, νηὶ, 12... δ ΠῈΕῦγ, νι, 1, 9. [ἰδ χὶ! βϑοιπάυβ, ἰϑγιΐυ8 εἰ βοχίυβ οἱ δα 0 Βαϑβί!. εἰσελεύσῃ, ἐπιγοὶδὲς; φιιὰπὶ δογί μι υγᾶπ) οἱ δὶ ποσοῦτον ἐπιγινώσχει ὁ θεός, ἰά ηυοά ἰϊὰ γαοι ει ἀἰνιε}5. ἀεἰ εἰΐδαια νοϊα! δῖαν, ἃς πηθη πὶ Π906ι ἰνὰ- Εἶος 681, 608, ΄υΐ ἴῃ πιῬοῖα υἱία οἱ ἀοφιπδιϊθυ5 ρᾶβαὰ οιΐδπι αιιΐ ἰδ διά ἤαπο ρογάϊἰοηθπι Π1ος ἰάοπι ροσσαίωμη οἱ ἴῃ οὐϊιίοιια Βα}. οἱ ἴῃ ο- "ἷ φιυΐηῖτ8. Βα χίι5 οἱ βορίίηνυ5, θ᾽ ἄδην οὐ πο τῇ τῶν πατέρων αὐτοῦ συνηθείᾳ παραδέδοται. τας. Εἰ εἶο νογὸ Ραγὶβ. οὐ (0}}. 4υ 0 δἰ οἴν} εἴων Άδᾳ. (ἀγιΐι5 ἀλλὰ καὶ ὁ τούτου. Εαΐ εἰ τυ 1188. τούτων. Μέγα → Μέγα; οἰχείου → οἰκείου; ὑποχῦψαι → ὑποκύψαι; σαρχὸς, → σαρκὸς,; Παρασυνεδ.λήθη → παρασυνεβλήθη; κτήγεσι → κτήνεσι; ἀγοήτοις, → ἀνοήτοις,.
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 48.10 (PG 29:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/48-10/#p-48-10). (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.
Chapter 59
59.1PG 29:461
Πρὸς τὸ πρόθυμον ἀφορῶντα τῆς ὑμετέρας καὶ τὸ τῆς ἐμαυτοῦ δυνάμεως ἀσθενὲς, ὑπῆλθέ μέ τις εἰκὼν παιδίου νεανικωτέρου λοιπὸν, οὕπω μέντοι ἀπὸ θηλῆς ὑπ᾽ ἀῤῥωστίας κατεψυγμένην " ᾧ κἂν αἰσθάνηται ἡ μήτηρ ξηρὰς ἔχουσα τὰς πηγὰς τοῦ γάλακτος, τὸν μαζὸν ἐπιδίδωσιν" οὐχ ἵνα θρέψῃ τὸ νήπιον. ἀλλ᾽ ἵνα παύσῃ κλαυθμυριζόμενον. Καὶ τοίνυν εἰ καὶ τὰ ἡμέτερα κατεξηραμμένα τῇ μακρᾷ ταύτῃ καὶ ποικίλῃ τοῦ σώματος ἀῤῥωστίᾳ, ὅμως πρόκειται ὑμῖν, οὐχ ἀπόλαυσιν ἀξιόλογον, ἀλλὰ πληροφορίαν τινὰ παρεχόμενα, διότι τῆς ἀγάπης ὑμῶν τὸ ὑπερβάλλον ἀρκεῖται καὶ μόνῃ τῇ φωνῇ τὸν ἐφ᾽ ἡμῖν πόθον καταπραῦναι. Προσειρήσθω τοίνυν ἡ τοῦ Θεοῦ Ἐκκλησία, καὶ διδασκέσθω λέγειν ὅπερ ἀρτίως ἐλέγομεν" Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως, καὶ ματαία σωτηρία ἀνθρώπου. Ὥστε τάχα οὐδὲ τὸ προφασίζεσθαι ἀῤῥωστίαν ἡμῖν ἡ τοῦ ψαλμοῦ διάνοια συγχωρεῖ, εἴπερ ἡ θλίψις βοηθείας πρόξενος, ἀλλ᾽ οὐχ ἀσθενείας ἐστὶν ἀφορμή. Τοῖς οὖν ἀπωσμένοις διὰ τὰς ἁμαρτίας, εἶτα διὰ φιλανθρωπίαν Θεοῦ πάλιν προσδεχθεῖσιν εὔκαιρον λέγειν: Ὁ Θεὸς, ἀπώσω ἡμᾶς, καὶ καθεῖλες ἡμᾶς" ὠργίσθης, καὶ ᾠκτείρησας ἡμᾶς. Μᾶλλον δὲ, ἐπειδὴ εἰς ἀκολουθίαν ὁ λόγος τῆς τοῦ ψαλμοῦ διανοίας ἐνέπεσε, δεῦρο μετρίως ἁψώμεθα αὐτοῦ τῆς ἐξηγήσεως. Ἡ ἱστορία τοῦ προκειμένου ψαλμοῦ αὐτολεξεὶ μὲν, κατὰ τὴν ἐπιγραφὴν, οὐδέπω καὶ νῦν εὕρηταί που κειμένη τῶν θεοπνεύστων ἱστοριῶν " τὰ μέντοι ἰσοδυναμοῦντα αὐτῇ τοῖς φιλοπόνως ἐρευνῶσιν ἐν τῇ δευτέρᾳ βίβλῳ τῶν Βασιλειῶν εὑρεθήσεται, ἐν ᾗ γέγραπται Καὶ ἐπάταξε Δαβὶδ τὸν Ἀδραζὰρ υἱὸν ἐπιστῆσαι τὴν χεῖρα αὐτοῦ ἐπὶ τὸν ποταμὸν Εὐφράτην … ἅρματα, καὶ ἑπτὰ χιλιάδας ἱππέων, καὶ εἴκοσι χιλιάδας ἀνδρῶν πεζῶν. Καὶ παρέλυσε Δαβὶδ πάντα τὰ ἅρματα, καὶ ὑπελείπετο ἐξ αὐτῶν ἑκατὸν ἅρματα. Καὶ μετὰ βραχέα λέγει" Καὶ ἐβασίλευσε Δαβὶδ ἐπὶ Ἰσραήλ, καὶ ἦν Δαβὶδ ποιῶν κρίμα καὶ δικαιοσύνην, καὶ Ἰωὰβ υἱὸς Σαρουΐας ἐπὶ τῆς στρατιᾶς, Καὶ μετ᾽ ὀλίγα - Καὶ ἀπέστειλαν οἱ υἱοὶ Ἀμμὼν, καὶ ἐμισθώσαντο τὴν Συρίαν Ῥοὼβ, καὶ τὴν Συρίαν Σωβᾶ εἴκοσι χιλιάδας ἀνδρῶν " καὶ εἶδεν Ἰωὰβ, ὅτι ἐγενήθη πρὸς αὐτὸν ἀντιπρόσωπον τοῦ πολέμου, καὶ ἐπέλεξεν ἐκ πάντων τῶν υἱῶν Ἰσραήλ, καὶ παρετάξαντο ἐξεναντίας Συρίας. Καὶ εἶδον οἱ δοῦλοι Ἀδραζὰρ … ἐπὶ Ἰσραήλ, καὶ ἐδούλευσαν αὐτοῖς. Ταύτῃ τῇ περικοπῇ τῆς ἱστορίας εὑρίσκομεν τὴν ἐπιγραφὴν τοῦ ψαλμοῦ συμβαίνουσαν πλὴν γε ὅτι ὁ χρόνος ἐστὶ τῆς στηλογραφίας ταύτης, καθ᾽ ὅν λαμπρότατος ἑαυτοῦ καὶ περιφανέστατος ἦν ἐν τοῖς κατὰ πόλεμον ἀνδραγαθήμασιν ὁ Δαβίδ. “Ὥστε ζητήσεως ἄξιον, πῶς ἀπὸ ὀδυρμῶν καὶ θρήνων ἄρχεται, δέον περιχαρῇ εἶναι καὶ εὔθυμον ἐπὶ τοῖς κατορθώμασιν. Ἄλλαι γὰρ ἑορταζόντων φωναὶ, καὶ ἄλλαι σκυθρωπαζόντων. Ἐπινίκια δὲ ἑορτῆς ὑπόθεσις πανδήμου, οὐ στρατιώταις μόνον, ἀλλὰ καὶ γεωργοῖς, καὶ ἐμπόροις, καὶ χειροτέχναις, καὶ πᾶσι τοῖς μετέχουσι τῶν ἀγαθῶν τῆς εἰρήνης. Πῶς οὖν, Ὁ Θεὸς, ἀπώσω ἡμᾶς, καὶ καθεῖλες ἡμᾶς; Καὶ μὴν προσελάβετο τοὺς νενικηκότας. Πῶς δὲ καθεῖλεν οὗς τοσοῦτον ηὔξησε, προσθεὶς αὐτοῖς ὅπλα, καὶ ἅρματα, καὶ ἵππους, καὶ ὑπηκόους καὶ χώραν ὑπόφορον, τὴν ᾿Αραβίαν πᾶσαν, τὴν Φοινικὴν, τὴν Μέσην τῶν ποταμῶν; Ἄξιον ἐπιστῆσαι, μή τινα ἀχαριστίαν ἔχει τὰ ῥήματα. Ὁ γὰρ ἀνελὼν μὲν πρότερον τὸν Ἀδραζὰρ βασιλέα Σωβᾶ, λαβὼν δὲ παρ᾽ αὐτοῦ χίλια ἅρματα, καὶ ἑπτὰ χιλιάδας ἱππέων, καὶ εἴκοσι χιλιάδας πεζῶν, πάλιν δὲ τὸν Συρίας βασιλέα ἐπιβοηθοῦντα τῷ ἐπταικότι δουλωσάμενος, καὶ ὑπόφορον καταστήσας, καὶ ἐν μιᾷ καιροῦ ῥοπῇ εἴκοσι καὶ δύο χιλιάδας αὐτοῦ καταφονεύσας, καὶ τρίτην νίκην τοὺς υἱοὺς ᾿Αμμὼν νικήσας παραταξαμένους παρὰ τὴν θύραν τῆς πόλεως διὰ Ἰωὰβ τοῦ ἀρχιστρατήγου, ὃς διελὼν δίχα τὴν δύναμιν, τοῖς μὲν ἀπήντα κατὰ πρόσωπον, τοὺς δὲ κατὰ νότου περιελθὼν ἐχειρώσατο" πῶς ἐπὶ τοῖς τοιούτοις ἀνδραγαθήμασι στυγνὰ οὕτω καὶ κατηφῇ φθέγγεται, λέγων Ὁ Θεὸς, ἀπώσω ἡμᾶς, καὶ καθεῖλες ἡμᾶς - ὠργίσθης, καὶ ᾠκτείρησας ἡμᾶς; Ἀλλ᾽ ὁ μὲν καιρὸς τῆς στηλογραφίας οὗτος ἦν ὁ τῶν κατορθωμάτων· ἡ δὲ δύναμις τῶν γεγραμμένων εἰς τὸ τέλος ἔχει τὴν ἀναφοράν" … μέλλον. Διὸ καὶ τοῖς ἀλλοιωθησομένοις γεγράφθαι φησὶ τὸν ψαλμόν. Ἔστι δὲ ἁπαξαπλῶς περὶ παντὸς τοῦ γένους τῶν ἀνθρώπων νοῆσαι, ὡς εἰς πάντας … γὰρ καὶ ἀλλοιωθησόμενοι οἱ μήτε τὴν τοῦ σώματος ἕξιν τὴν αὐτὴν διασώζοντες, μήτε ἐπὶ τῆς γνώμης ἀεὶ τῆς αὐτῆς βεβηκότες, ἀλλὰ τὸ μὲν σῶμα κατὰ τὰς τῶν ἡλικιῶν μεταβολὰς ἀλλοιούμενοι, τὴν δὲ διάνοιαν πρὸς τὰς ποικιλίας τῶν συμπτωμάτων μετατιθέμενοι. Ἄλλοι μὲν γάρ ἐσμεν παῖδες, καὶ ἄλλοι πάλιν παντελῶς ἀλλοιούμεθα. Καὶ ἄλλοι μὲν ἐν ταῖς φαιδροτέραις ἐσμὲν καταστάσεσι τῶν πραγμάτων ἄλλοι δὲ ἐξ ἄλλων γινόμεθα τραχυτέρᾳ συντυχίᾳ καιρῶν κεχρημένοι " ἄλλοι νοσοῦντες, καὶ ἄλλοι εὐπαθοῦντες· ἄλλοι ἐν γάμοις, καὶ ἄλλοι ἐν πένθεσιν. Ἢ διὰ τὸ μὴ εἰρῆσθαι, Τοῖς ἀλλοιουμένοις, ἀλλὰ, Τοῖς ἀλλοιωθησομένοις, καὶ τὴν φωνὴν ἔνδειξιν ἔχειν προφητείας, τῷ εἰς τὸ μέλλον ἐκκεκλίσθαι τὸν χρόνον, ἀκολουθότερον ἐννοεῖν τοὺς ἀλλοιωθησομένους τοὺς μέλλοντας, τὴν πρὸς τὰ μάταια τῶν πατέρων συνήθειαν ἀφέντας, τῇ κατὰ τὸ Εὐαγγέλιον ἀκριβείᾳ κανονίζειν τὴν πολιτείαν. Οὐ τοίνυν τοῖς τότε Ἰουδαίοις ὁ ψαλμὸς γέγραπται, ἀλλ᾽ ἡμῖν τοῖς ἀλλοιωθησομένοις, τοῖς τὴν πολυθεΐαν εἰς εὐσέβειαν διαμείβουσι, τὴν περὶ τὰ εἴδωλα πλάνην εἰς τὴν τοῦ ποιήσαντος ἡμᾶς ἐπίγνωσιν" τοῖς ἀντὶ ἡδονῆς παρανόμου σωφροσύνην ἔννομον αἱρουμένοις " ἀντὶ αὐλῶν, καὶ χορῶν, καὶ μέθης, ψαλμὸν, καὶ νηστείαν, καὶ προσευχὴν μεταλαμβάνουσιν. Ἡμῖν οὖν γεγράφθαι τὸν ψαλμὸν εἰπών τις, οὐχ ἂν ἁμάρτοι τῆς ἀληθείας. Διὸ καὶ ἡμέτερά ἔστι τὰ θεῖα λόγια, καὶ τῇ τοῦ θεοῦ Ἐκκλησίᾳ, ὡς θεόπεμπτα δῶρα, καθ᾽ ἕκαστον σύλλογον ὑπαναγινώσκεται, οἷόν τις τροφὴ ψυχῶν χορηγουμένη διὰ τοῦ Πνεύματος. ᾿Αλλὰ καὶ εἰς στηλογραφίαν γέγραπται ὁ ψαλμός " τουτέστι, μὴ πάρεργος ἔστω αὐτοῦ ἢ ἀκρόασις " μηδὲ, ὥσπερ τὰ ἐν τῇ εὐφθάρτῳ ὕλῃ γραφόμενα ταχὺν λαμβάνει τὸν ἀφανισμὸν, οὕτως ἐν τῇ σεαυτοῦ διανοίᾳ πρὸς ὀλίγον ἐγχαράξας τῇ μνήμῃ, εἶτα συγχωρήσῃς αὐτὰ συγχυθῆναι καὶ ἀφανισθῆναι" ἀλλ᾽ ἔχε ἐνεστηλιτευμένα σου τῇ ψυχῇ" τουτέστιν ἀκίνητα καὶ πάγια εἰς πάντα τὸν χρόνον ἐνιδρυμένα τῇ μνήμῃ. Ἐὰν δὲ παρωθῆται ἡμᾶς ὁ Ἰουδαῖος ὡς ἀλλοτρίους τῶν γεγραμμένων, ἐκ τῶν γεγραμμένων αὐτὸν δυσωπήσωμεν δηλοῦντες τὸ σύμμικτον τῆς κλήσεως ὅπως τὰ διεστῶτα συνάγει, τὰ μακρὰν συγκαλεῖ, ἕνα ποιεῖ τοὺς πολλοὺς διὰ τῆς εἰς Χριστὸν πίστεως. Ἐμός ἐστι, φησὶ, Γαλαάδ· καὶ ἐμός ἐστι Μανασσῆς. καὶ τὸν Ἐφραῖμ … " εἶπε, καὶ τὸν Ἰούδαν προσελάβετο· καὶ συνηρίθμησε τὸν Μωάβ. Καὶ τῆς Ἰδουμαίας ἐπιβήσεσθαι ἀπειλεῖ" καὶ πάντων ὁμοῦ τὴν ὑποταγὴν εὐαγγελίζεται: Ἐμοὶ ἀλλόφυλοι ὑπετάγησαν. Ὁ Θεὸς οὖν ἀπώσω ἡμᾶς. Τοὺς μακρύνοντας ἑαυτοὺς ἀπὸ σου κατὰ τὴν ἀναλογίαν τῶν ἁμαρτημάτων ἀπώσω. Τὰ συστήματα τῆς πονηρίας ἡμῶν καθεῖλες, [εὐεργετῶν ἡμᾶς διὰ τῆς ἀσθενείας.) Ὠργίσθης, ὅτε ἦμεν φύσει τέκνα ὀργῆς, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ. ᾨκτείρησας ἡμᾶς, ὅτε τὸν Μονογενῆ σου προέθου ἱλαστήριον ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ἵνα ἐν τῷ αἵματι αὐτοῦ τὴν ἀπολύτρωσιν εὕρωμεν. Ἃ οὐχ ἂν ἐγνωρίσαμεν εὐεργετούμενοι, εἰ μὴ ἐπότισας ἡμᾶς Οἶνον κατανύξεως. Οἶνον λέγει τὸν λόγον τὸν τὴν πεπωρωμένην καρδίαν εἰς συναίσθησιν ἄγοντα. Ἔδωκας τοῖς φοβουμένοις σε σημείωσιν, τοῦ φυγεῖν ἀπὸ προσώπου τόξου. Μωϋσῆς μὲν τὰς φλιὰς τῶν Ἰσραηλιτῶν τῷ αἵματι τοῦ προβάτου σὺ δὲ ἔδωκας ἡμῖν σημείωσιν, αὐτὸ τὸ αἷμα τοῦ ἁμώμου ἀμνοῦ τοῦ σφαγιασθέντος ὑπὲρ τῆς ἁμαρτίας τοῦ κόσμου. Καὶ Ἱεζεκιὴλ ἐπὶ τὰ μέτωπα τῶν προσώπων δίδοσθαι λέγει τὸ σημεῖον. Πορεύεσθε γὰρ, φησὶν, ὀπίσω αὐτοῦ, καὶ κόπτετε" μὴ φείσησθε μηδὲ ἐλεήσητε. Πρεσβύτερον, καὶ νεανίσκον, καὶ νήπιον, καὶ παρθένον, καὶ γυναῖκας ἀποκτείνατε εἰς ἐξάλειψιν" ἐπὶ δὲ πάντας, ἐφ᾽ οὓς ἐστι τὸ σημεῖον, μὴ ἐγγίσητε. Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὐτοῦ, ᾿Αγαλλιάσομαι, καὶ διαμεριῶ Σίκιμα. Σίκιμα τὸ ἐξαίρετον χωρίον, τῷ Ἰωσὴφ παρὰ τοῦ Ἰακὼβ δεδομένον, τύπος τῆς διαθήκης τῆς μόνῳ δοκούσης τῷ ᾿Ισραὴλ δεδωρῆσθαι. Τὴν τοίνυν ἐξαίρετον διαθήκην καὶ κληρονομίαν τοῦ … λαοῦ ταύτην εἰς μερισμὸν ἄξω, καὶ κοινὴν ποιήσω πρὸς τοὺς λοιπούς. Διαμερισθείσης οὖν τῆς διαθήκης εἰς πάντας, καὶ τοῦ ἀπ᾽ αὐτῆς ὠφελίμου κοινοῦ πᾶσι τοῖς εὐεργετουμένοις παρὰ Θεοῦ γινομένου, τότε καὶ ἡ κοιλὰς τῶν σκηνῶν διαμετρηθήσεται " τουτέστιν, ἢ οἰκουμένη πᾶσα, οἱονεὶ κλήροις τισὶ, ταῖς καθ᾽ ἕκαστον τόπον παροικίαις διαιρεθήσεται. Τότε καὶ τὰ διεστῶτα συνάψει, Ὁ εἰρηνοποιῶν εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς " Καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὰ ἀμφότερα ποιήσει ἕν. Ἐμός ἐστι Γαλαὰδ, καὶ ἐμός ἐστι Μανασσῆς. Ἔγγονος τοῦ Μανασσῆ ὁ Γαλαάδ ἵνα δείξῃ τὴν τῶν πατριαρχῶν ἀκολουθίαν παρὰ θεοῦ καθήκουσαν, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα. Καὶ ᾿Εφραῖμ … ἀντίληψις τῆς κεφαλῆς μου" ᾿Ιούδας βασιλεύς μου. Τὰ ἀποῤῥαγέντα μέρη συνάπτει διὰ τῆς … τῆς εἰς Χριστὸν κλήσεως,
Pros to prothymon aphorōnta tēs hymeteras kai to tēs emautou dynameōs asthenes, hypēlthe me tis eikōn paidiou neanikōterou loipon, houpō mentoi apo thēlēs hyp᾽ arrhōstias katepsygmenēn " hǭ kan aisthanētai hē mētēr xēras echousa tas pēgas tou galaktos, ton mazon epididōsin" ouch hina threpsę̄ to nēpion. all᾽ hina pausę̄ klauthmyrizomenon. Kai toinyn ei kai ta hēmetera katexērammena tę̄ makrą tautę̄ kai poikilę̄ tou sōmatos arrhōstią, homōs prokeitai hymin, ouch apolausin axiologon, alla plērophorian tina parechomena, dioti tēs agapēs hymōn to hyperballon arkeitai kai monę̄ tę̄ phōnę̄ ton eph᾽ hēmin pothon katapraunai. Proseirēsthō toinyn hē tou Theou Ekklēsia, kai didaskesthō legein hoper artiōs elegomen" Dos hēmin boētheian ek thlipseōs, kai mataia sōtēria anthrōpou. Hōste tacha oude to prophasizesthai arrhōstian hēmin hē tou psalmou dianoia synchōrei, eiper hē thlipsis boētheias proxenos, all᾽ ouch astheneias estin aphormē. Tois oun apōsmenois dia tas hamartias, eita dia philanthrōpian Theou palin prosdechtheisin eukairon legein: Ho Theos, apōsō hēmas, kai katheiles hēmas" ōrgisthēs, kai ǭkteirēsas hēmas. Mallon de, epeidē eis akolouthian ho logos tēs tou psalmou dianoias enepese, deuro metriōs hapsōmetha autou tēs exēgēseōs. Hē historia tou prokeimenou psalmou autolexei men, kata tēn epigraphēn, oudepō kai nyn heurētai pou keimenē tōn theopneustōn historiōn " ta mentoi isodynamounta autę̄ tois philoponōs ereunōsin en tę̄ deuterą biblǭ tōn Basileiōn heurethēsetai, en hę̄ gegraptai Kai epataxe Dabid ton Adrazar huion epistēsai tēn cheira autou epi ton potamon Euphratēn … harmata, kai hepta chiliadas hippeōn, kai eikosi chiliadas andrōn pezōn. Kai parelyse Dabid panta ta harmata, kai hypeleipeto ex autōn hekaton harmata. Kai meta brachea legei" Kai ebasileuse Dabid epi Israēl, kai ēn Dabid poiōn krima kai dikaiosynēn, kai Iōab huios Sarouïas epi tēs stratias, Kai met᾽ oliga - Kai apesteilan hoi huioi Ammōn, kai emisthōsanto tēn Syrian Rhoōb, kai tēn Syrian Sōba eikosi chiliadas andrōn " kai eiden Iōab, hoti egenēthē pros auton antiprosōpon tou polemou, kai epelexen ek pantōn tōn huiōn Israēl, kai paretaxanto exenantias Syrias. Kai eidon hoi douloi Adrazar … epi Israēl, kai edouleusan autois. Tautę̄ tę̄ perikopę̄ tēs historias heuriskomen tēn epigraphēn tou psalmou symbainousan plēn ge hoti ho chronos esti tēs stēlographias tautēs, kath᾽ hon lamprotatos heautou kai periphanestatos ēn en tois kata polemon andragathēmasin ho Dabid. “Hōste zētēseōs axion, pōs apo odyrmōn kai thrēnōn archetai, deon pericharę̄ einai kai euthymon epi tois katorthōmasin. Allai gar heortazontōn phōnai, kai allai skythrōpazontōn. Epinikia de heortēs hypothesis pandēmou, ou stratiōtais monon, alla kai geōrgois, kai emporois, kai cheirotechnais, kai pasi tois metechousi tōn agathōn tēs eirēnēs. Pōs oun, Ho Theos, apōsō hēmas, kai katheiles hēmas? Kai mēn proselabeto tous nenikēkotas. Pōs de katheilen hous tosouton ēuxēse, prostheis autois hopla, kai harmata, kai hippous, kai hypēkoous kai chōran hypophoron, tēn ᾿Arabian pasan, tēn Phoinikēn, tēn Mesēn tōn potamōn? Axion epistēsai, mē tina acharistian echei ta rhēmata. Ho gar anelōn men proteron ton Adrazar basilea Sōba, labōn de par᾽ autou chilia harmata, kai hepta chiliadas hippeōn, kai eikosi chiliadas pezōn, palin de ton Syrias basilea epiboēthounta tǭ eptaikoti doulōsamenos, kai hypophoron katastēsas, kai en mią kairou rhopę̄ eikosi kai dyo chiliadas autou kataphoneusas, kai tritēn nikēn tous huious ᾿Ammōn nikēsas parataxamenous para tēn thyran tēs poleōs dia Iōab tou archistratēgou, hos dielōn dicha tēn dynamin, tois men apēnta kata prosōpon, tous de kata notou perielthōn echeirōsato" pōs epi tois toioutois andragathēmasi stygna houtō kai katēphę̄ phthengetai, legōn Ho Theos, apōsō hēmas, kai katheiles hēmas - ōrgisthēs, kai ǭkteirēsas hēmas? All᾽ ho men kairos tēs stēlographias houtos ēn ho tōn katorthōmatōn; hē de dynamis tōn gegrammenōn eis to telos echei tēn anaphoran" … mellon. Dio kai tois alloiōthēsomenois gegraphthai phēsi ton psalmon. Esti de hapaxaplōs peri pantos tou genous tōn anthrōpōn noēsai, hōs eis pantas … gar kai alloiōthēsomenoi hoi mēte tēn tou sōmatos hexin tēn autēn diasōzontes, mēte epi tēs gnōmēs aei tēs autēs bebēkotes, alla to men sōma kata tas tōn hēlikiōn metabolas alloioumenoi, tēn de dianoian pros tas poikilias tōn symptōmatōn metatithemenoi. Alloi men gar esmen paides, kai alloi palin pantelōs alloioumetha. Kai alloi men en tais phaidroterais esmen katastasesi tōn pragmatōn alloi de ex allōn ginometha trachyterą syntychią kairōn kechrēmenoi " alloi nosountes, kai alloi eupathountes; alloi en gamois, kai alloi en penthesin. Ē dia to mē eirēsthai, Tois alloioumenois, alla, Tois alloiōthēsomenois, kai tēn phōnēn endeixin echein prophēteias, tǭ eis to mellon ekkeklisthai ton chronon, akolouthoteron ennoein tous alloiōthēsomenous tous mellontas, tēn pros ta mataia tōn paterōn synētheian aphentas, tę̄ kata to Euangelion akribeią kanonizein tēn politeian. Ou toinyn tois tote Ioudaiois ho psalmos gegraptai, all᾽ hēmin tois alloiōthēsomenois, tois tēn polytheïan eis eusebeian diameibousi, tēn peri ta eidōla planēn eis tēn tou poiēsantos hēmas epignōsin" tois anti hēdonēs paranomou sōphrosynēn ennomon hairoumenois " anti aulōn, kai chorōn, kai methēs, psalmon, kai nēsteian, kai proseuchēn metalambanousin. Hēmin oun gegraphthai ton psalmon eipōn tis, ouch an hamartoi tēs alētheias. Dio kai hēmetera esti ta theia logia, kai tę̄ tou theou Ekklēsią, hōs theopempta dōra, kath᾽ hekaston syllogon hypanaginōsketai, hoion tis trophē psychōn chorēgoumenē dia tou Pneumatos. ᾿Alla kai eis stēlographian gegraptai ho psalmos " toutesti, mē parergos estō autou ē akroasis " mēde, hōsper ta en tę̄ euphthartǭ hylę̄ graphomena tachyn lambanei ton aphanismon, houtōs en tę̄ seautou dianoią pros oligon encharaxas tę̄ mnēmę̄, eita synchōrēsę̄s auta synchythēnai kai aphanisthēnai" all᾽ eche enestēliteumena sou tę̄ psychę̄" toutestin akinēta kai pagia eis panta ton chronon enidrymena tę̄ mnēmę̄. Ean de parōthētai hēmas ho Ioudaios hōs allotrious tōn gegrammenōn, ek tōn gegrammenōn auton dysōpēsōmen dēlountes to symmikton tēs klēseōs hopōs ta diestōta synagei, ta makran synkalei, hena poiei tous pollous dia tēs eis Christon pisteōs. Emos esti, phēsi, Galaad; kai emos esti Manassēs. kai ton Ephraim … " eipe, kai ton Ioudan proselabeto; kai synērithmēse ton Mōab. Kai tēs Idoumaias epibēsesthai apeilei" kai pantōn homou tēn hypotagēn euangelizetai: Emoi allophyloi hypetagēsan. Ho Theos oun apōsō hēmas. Tous makrynontas heautous apo sou kata tēn analogian tōn hamartēmatōn apōsō. Ta systēmata tēs ponērias hēmōn katheiles, [euergetōn hēmas dia tēs astheneias.) Ōrgisthēs, hote ēmen physei tekna orgēs, elpida mē echontes, kai atheoi en tǭ kosmǭ. Ǭkteirēsas hēmas, hote ton Monogenē sou proethou hilastērion hyper tōn hamartiōn hēmōn, hina en tǭ haimati autou tēn apolytrōsin heurōmen. Ha ouch an egnōrisamen euergetoumenoi, ei mē epotisas hēmas Oinon katanyxeōs. Oinon legei ton logon ton tēn pepōrōmenēn kardian eis synaisthēsin agonta. Edōkas tois phoboumenois se sēmeiōsin, tou phygein apo prosōpou toxou. Mōÿsēs men tas phlias tōn Israēlitōn tǭ haimati tou probatou sy de edōkas hēmin sēmeiōsin, auto to haima tou hamōmou amnou tou sphagiasthentos hyper tēs hamartias tou kosmou. Kai Hiezekiēl epi ta metōpa tōn prosōpōn didosthai legei to sēmeion. Poreuesthe gar, phēsin, opisō autou, kai koptete" mē pheisēsthe mēde eleēsēte. Presbyteron, kai neaniskon, kai nēpion, kai parthenon, kai gynaikas apokteinate eis exaleipsin" epi de pantas, eph᾽ hous esti to sēmeion, mē engisēte. Ho Theos elalēsen en tǭ hagiǭ autou, ᾿Agalliasomai, kai diameriō Sikima. Sikima to exaireton chōrion, tǭ Iōsēph para tou Iakōb dedomenon, typos tēs diathēkēs tēs monǭ dokousēs tǭ ᾿Israēl dedōrēsthai. Tēn toinyn exaireton diathēkēn kai klēronomian tou … laou tautēn eis merismon axō, kai koinēn poiēsō pros tous loipous. Diameristheisēs oun tēs diathēkēs eis pantas, kai tou ap᾽ autēs ōphelimou koinou pasi tois euergetoumenois para Theou ginomenou, tote kai hē koilas tōn skēnōn diametrēthēsetai " toutestin, ē oikoumenē pasa, hoionei klērois tisi, tais kath᾽ hekaston topon paroikiais diairethēsetai. Tote kai ta diestōta synapsei, Ho eirēnopoiōn eite ta epi tēs gēs, eite ta en tois ouranois " Kai to mesotoichon tou phragmou lysas, ta amphotera poiēsei hen. Emos esti Galaad, kai emos esti Manassēs. Engonos tou Manassē ho Galaad hina deixę̄ tēn tōn patriarchōn akolouthian para theou kathēkousan, ex hōn ho Christos to kata sarka. Kai ᾿Ephraim … antilēpsis tēs kephalēs mou" ᾿Ioudas basileus mou. Ta aporrhagenta merē synaptei dia tēs … tēs eis Christon klēseōs,
[“To the end, for those who will be changed; further, for an inscription on a pillar, of David, for teaching, when he burned Mesopotamia of Syria and Syria Sobal, and Joab returned and struck Edom in the Valley of Salt, twelve thousand.”] As I look at your eagerness and at the weakness of my own strength, there came to my mind the picture of a child, already rather grown, yet not weaned from the breast, … [a breast] chilled by sickness; to whom the mother, though she feels that the springs of her milk are dry, gives the breast, not to feed the infant but to stop its whimpering. So, even though my resources are dried up by this long and varied sickness of the body, still they are set before you, offering not any notable enjoyment, but a kind of assurance, since the excess of your love is content to soothe its longing for me with my voice alone. Let the Church of God, then, be addressed, and let it be taught to say what we said just now: “Give us help from affliction, and vain is the salvation of man.” So perhaps the sense of the psalm does not allow us even to plead sickness as an excuse, if affliction is the provider of help and not an occasion for weakness. To those, then, who were rejected because of their sins and then received again through the love of God for mankind, it is fitting to say: “O God, you rejected us and destroyed us; you were angry, and had pity on us.” But rather, since our word has fallen into the sequence of the psalm's meaning, come, let us touch moderately on its explanation. [2] The history of the present psalm, word for word as the title gives it, is not found even now anywhere among the inspired histories; but its equivalent will be found by those who search diligently in the second book of Kingdoms, where it is written: “And David struck Hadadezer [son of Rehob, king of Zobah, as he went] to set his hand on the river Euphrates …; [and David took from him a thousand] chariots and seven thousand horsemen and twenty thousand foot soldiers. And David hamstrung all the chariots, and there were left of them a hundred chariots.” And a little later it says: “And David reigned over Israel, and David was doing judgment and righteousness, and Joab son of Zeruiah was over the army.” And after a little: “And the sons of Ammon sent and hired Syria of Rehob and Syria of Zobah, twenty thousand men; and Joab saw that the battle was set against him face to face, and he chose out of all the sons of Israel and drew up in battle opposite Syria.” “And the servants of Hadadezer saw … before Israel, and they served them.” In this passage of the history we find the title of the psalm agreeing, except that the time of this inscription is the time when David was most brilliant and most renowned in his feats of war. So it is worth asking how he begins with laments and dirges, when he ought to be joyful and cheerful over his successes. For the voices of those who keep festival are one thing, and those of the gloomy another. A victory is the occasion for a public festival, not for soldiers alone, but also for farmers and merchants and craftsmen and all who share the goods of peace. How then: “O God, you rejected us and destroyed us”? Yet he received the victors. How did he destroy those whom he so greatly increased, adding to them arms and chariots and horses, and subjects, and a tributary country, all Arabia, Phoenicia, Mesopotamia? It is worth considering whether the words do not contain some ingratitude. For he who first killed Hadadezer, king of Zobah, and took from him a thousand chariots and seven thousand horsemen and twenty thousand foot, and then enslaved the king of Syria who came to the help of the defeated and made him tributary, and in one turn of time slew twenty-two thousand of his men, and won a third victory over the sons of Ammon drawn up by the gate of the city, through Joab the commander-in-chief, who divided his force in two, met some face to face and overpowered others by going round behind them: how, after such feats, does he speak so gloomily and dejectedly, saying, “O God, you rejected us and destroyed us; you were angry, and had pity on us”? But while the time of the inscription was that of his successes, the force of what is written has its reference to the end, … the future. That is why he says that the psalm was written “for those who will be changed.” One may take it simply of the whole human race, as for all … for those who will be changed are those who neither preserve the same state of body nor stand always in the same mind, but are changed in body with the changes of age, and are altered in mind with the variety of circumstances. For we are different when we are children, and again we are wholly changed into others. And we are different in brighter states of affairs, and become others from others when we meet with a harsher turn of the times; different when sick and when in good health; different at weddings and in mourning. Or, since it does not say “for those who are being changed,” but “for those who will be changed,” and the word carries an indication of prophecy, the time being turned to the future, it is more consistent to understand as “those who will be changed” those who are going to give up the custom of their fathers toward vain things and rule their way of life by the exactness of the Gospel. The psalm, then, was not written for the Jews of that time, but for us who will be changed, who exchange polytheism for piety, the error about idols for the knowledge of the one who made us; who choose lawful self-control instead of lawless pleasure; who take up psalm and fasting and prayer instead of flutes and dances and drunkenness. Anyone who says, then, that the psalm was written for us would not miss the truth. That is why the divine oracles too are ours, and are read in the Church of God at every assembly as gifts sent by God, like food for souls supplied through the Spirit. But the psalm was also written “for an inscription on a pillar”: that is, let your hearing of it not be careless; and do not, as things written on perishable material quickly vanish, engrave it in your mind for a little while in your memory and then let it be blurred and vanish; but keep it inscribed as on a pillar in your soul, that is, immovable and fixed in your memory for all time. And if the Jew pushes us away as strangers to what is written, let us put him to shame from what is written, showing the mixed character of the calling, how it brings together what was separated, calls together those far off, makes the many one through faith in Christ. “Gilead is mine,” he says, “and Manasseh is mine”; and of Ephraim he said … and he received Judah and counted Moab with them. And he threatens to set foot on Idumea, and announces the good news of the subjection of all together: “The foreigners have been subjected to me.” [3] “O God, you rejected us,” then. Those who removed themselves far from you you rejected, in proportion to their sins. You destroyed the structures of our wickedness, [doing us good through weakness]. You were angry, when we were by nature children of wrath, having no hope, and without God in the world. You had pity on us, when you put forward your Only-begotten as a propitiation for our sins, so that we might find redemption in his blood. We would not have recognized these benefits if you had not given us to drink “the wine of compunction.” He calls wine the word that brings the hardened heart to awareness. “You have given to those who fear you a sign, to flee from the face of the bow.” Moses [marked] the doorposts of the Israelites with the blood of the sheep; but you have given us a sign, the very blood of the spotless Lamb slain for the sin of the world. And Ezekiel says that the sign is given on the foreheads of their faces: “Go,” he says, “after him and strike; do not spare and do not have pity. Kill old man and young man and infant and virgin and women, to destruction; but do not come near any on whom is the sign.” “God has spoken in his holy place: I will exult, and divide Shechem.” Shechem, the choice place given to Joseph by Jacob, is a type of the covenant which seemed to have been given to Israel alone. The choice covenant, then, and inheritance of the … people I will bring to division, and make it common to the rest. When the covenant has been divided among all, and its benefit has become common to all who receive benefits from God, then also “the valley of tents will be measured out”: that is, the whole world will be divided, as by lots, into the communities of each place. Then too he “who makes peace, whether things on earth or things in heaven,” will join what was separated, and, “having broken down the dividing wall of the fence, he will make both one.” [4] “Gilead is mine, and Manasseh is mine.” Gilead is a descendant of Manasseh: to show the succession of the patriarchs coming down from God, from whom is Christ according to the flesh. “And Ephraim … the help of my head; Judah is my king.” He joins together the parts that had broken off through the … of the calling into Christ,
Textual problem in this passage: see the notes.
Ps 60:11 (59:13 LXX) (quotation, high confidence) · Ps 60:1 (59:3 LXX) (quotation, high confidence) · 2 Sam 8:3 (quotation, high confidence) · 2 Sam 8:4 (quotation, high confidence) · 2 Sam 8:15 (quotation, high confidence) · 2 Sam 8:16 (quotation, high confidence) · 2 Sam 10:6 (quotation, high confidence) · 2 Sam 10:9 (quotation, high confidence) · 2 Sam 10:19 (quotation, high confidence) · 2 Sam 8:5 (allusion, high confidence) · 2 Sam 10:13 (allusion, high confidence) · Ps 60:7 (59:9 LXX) (quotation, high confidence) · Ps 60:8 (59:10 LXX) (quotation, high confidence) · Eph 2:3 (allusion, high confidence) · Eph 2:12 (allusion, high confidence) · Rom 3:25 (allusion, high confidence) · Ps 60:3 (59:5 LXX) (quotation, high confidence) · Ps 60:4 (59:6 LXX) (quotation, high confidence) · Exod 12:7 (allusion, high confidence) · John 1:29 (allusion, high confidence) · Ezek 9:4 (allusion, high confidence) · Ezek 9:5 (quotation, high confidence) · Ezek 9:6 (quotation, high confidence) · Ps 60:6 (59:8 LXX) (quotation, high confidence) · Gen 48:22 (allusion, high confidence) · Col 1:20 (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · Rom 9:5 (allusion, high confidence)
Notes and citation
Summary: Basil, weak from long illness, likens his sermon to a mother's dry breast given to a crying child. He finds the history behind the title of Ps 60 in 2 Samuel 8 and 10, and asks why David laments after his greatest victories: the title points to the end, to “those who will be changed,” the Gentiles who turn from idols to the Gospel; he then reads the verses as God's rejection of sin, his pity in sending his Son, the sign of Christ's blood, and the sharing of Israel's covenant with all nations.
- Basil comments on Ps 60 (LXX 59). The LXX title, here given in brackets, is printed by the scan in the middle of this section, among Migne's notes; it is removed there with the debris and translated at the head of the homily. According to the Benedictine editor Maran, the title is missing in the manuscripts and was probably added by a later edition. Quotations: Ps 60:1–8, 11 (LXX 59:1–10, 13); 2 Sam 8:3–4, 15–16 (LXX 2 Kgdms); 2 Sam 10:6, 9, 19; Ezek 9:5–6; Ps 60:3 (LXX 59:5: “wine of compunction”). Allusions: Eph 2:3, 12; 1 John 2:2; Rom 3:25; Exod 12:7, 13, 22; John 1:29; Gen 48:22 (Shechem given to Joseph); Col 1:20; Eph 2:14; Rom 9:5; Eph 2:13, 17. Lines are lost where Migne's notes stand in the scan (marked “…”): in the opening image, in the quotation of 2 Sam 8:3–4 (bracketed words supplied from the passage), in 2 Sam 10:19, after “reference to the end”, after “as for all”, in the verse on Ephraim (twice), and before “of the calling”. The markers [2], [3] and [4] show where Migne's sections 2–4 begin. The words in square brackets after “You destroyed the structures of our wickedness” stand in brackets in Migne's text. Basil's reading that the psalm was “not written for the Jews of that time” is his own view and is translated as written; the verb “marked” is supplied in brackets.
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): εἰχὼν → εἰκὼν; νεανιχωτέρου → νεανικωτέρου; ἀποθηλὴν → ἀπὸ θηλῆς; χατεψυγμένην → κατεψυγμένην; αἰσϑάγηται → αἰσθάνηται; γάλατὸν → γάλακτος, τὸν; χλαυθμυριζόμενον. → κλαυθμυριζόμενον.; χατεξηραμμένα → κατεξηραμμένα; μαχρᾷ → μακρᾷ; ποιχίλῃ → ποικίλῃ; πρόχειτχι → πρόκειται; ὑπερθάλλον → ὑπερβάλλον; χαταπραῦναι. → καταπραῦναι.; Ἐκχχλησία, → Ἐκκλησία,; διδασχέσθω → διδασκέσθω; "Ὥστε → Ὥστε; προφααἰζεσθαι → προφασίζεσθαι; προσδεχθέϊσιν → προσδεχθεῖσιν; εὔχαιρον → εὔκαιρον; ᾧχτείρησας → ᾠκτείρησας; ἀχολουθίαν ὁ → ἀκολουθίαν ὁ; ᾧ. Ἡ → Ἡ; προχειμένου → προκειμένου; ποὺ → που; χειμένη → κειμένη; βίδλῳ → βίβλῳ; ἧ → ᾗ; Δαδὶδ τὸν → Δαβὶδ τὸν; ᾿Αδραζὰρ υἱὸν → Ἀδραζὰρ υἱὸν; Εὑ- → Εὐφράτην …; «ἃ ἅρματα, → ἅρματα,; εἴχοσι χιλιάδας ἀνδρῶν πεζῶν. → εἴκοσι χιλιάδας ἀνδρῶν πεζῶν.; Δαδὶδ Ελπ ραυῖο ροϑὶ ἀϊοῖς : Εἰ τερπαυὶ! Βαυϊά «μεν Ιεταεὶ, Ὁ πάντα → Δαβὶδ πάντα; ἔχα- → ἑκατὸν; Εὐεῖο Ραγὶβ. Τοῦ αὐτοῦ εἰς τὸν νθ΄ ψαλμόν. Εὶς τὸ τέλας τοῖς ἀλλοιωθησομένοις " ἔτι εἰς στηλογραφίαν τῷ Δαθὶδ εἰς διδαχὴν, ὁπότε ἐνεπύρισε τὴν εσοποταμίαν Συρίας, καὶ τὴν Συρίαν Σοθᾶ, καὶ ἐπέστρεψεν Ἰωὰό, καὶ ἐπάταξε τὸν Ἐδὼμ ἐν τῇ φάραγγι τῶν ᾿Αλῶν, δώδεχα χιλιάδας. 1π βπόηι ἰϊς ἴῃ οὐπὶ [886 ἃ {Υ̓ρΡΟΓΑΡἢ 5 ρει διυ5, φυοά Ἰὰς 5 δύχίιβ οὐπὶ (010. ἰογιῖο τὸν ἐφ᾽ ὑμῖν πόθον. Βαϊιὶυ Ῥαγίβ. οἱ "ηυ} 11 8}}} ὔι88. τὸν ἐφ᾽ ἡμῖν πόθον. {Π|4, διὰ φιλανθρωπίαν θεου, λιν υμυπὶ ποίαν θυξζαυθ ἐχ προ. οἱ ΟΙῖν, δι άϊία Δηποίδγο ποϑίγαμι δϑῖ, ἰὸς ἐ 6 πὶ οἱ ἴῃ ποϑιγίβ αιο ἴω Παρ. ἰϑγιῖο διηγήσεως. τὸν ἅρματα. → ἅρματα.; ἐδασί- → ἐβασίλευσε; Α εἰ «ταί «ευσε Δαδὶδ ἐπὶ ᾿Ισραὴ.ῖ, → Δαβὶδ ἐπὶ Ἰσραήλ,; Δαδὶδ ποιῶν → Δαβὶδ ποιῶν; δικαιοσύγην, → δικαιοσύνην,; ᾿Ιωὰδ → Ἰωὰβ; οὐ υἱοὺ Ἀμμὼν, → οἱ υἱοὶ Ἀμμὼν,; Ῥοὼδ, → Ῥοὼβ,; Σωθᾷ → Σωβᾶ; εἴχοσι χιλιάδας ἀνδρῶν " → εἴκοσι χιλιάδας ἀνδρῶν "; Ἰωὰδ, → Ἰωὰβ,; αὑτὸν → αὐτὸν; ἐγτιπρόσωπον → ἀντιπρόσωπον; Ἰσραὴ,1, → Ἰσραήλ,; δοῦ.1οι → δοῦλοι; 'Αδραἐόίησαν → Ἀδραζὰρ …; ἐπὶ Ἰσραὴ.1, → ἐπὶ Ἰσραήλ,; περιχοπῇ → περικοπῇ; εὑρίσχομεν → εὑρίσκομεν; συμδαίνουσαν → συμβαίνουσαν; λσμπρότατος → λαμπρότατος; χατὰ πόλεμον → κατὰ πόλεμον; Δαδίδ. → Δαβίδ.; ἐπὶ τοῖς χατορθώμασιν. → ἐπὶ τοῖς κατορθώμασιν.; Γλλλαι → Ἄλλαι; σχυθρωπαζόντων. → σκυθρωπαζόντων.; Ἐπινίχια → Ἐπινίκια; μετἔχουσι → μετέχουσι; προσελάθετο → προσελάβετο; νενιχηχότας. → νενικηκότας.; ὑπηχόους → ὑπηκόους; ᾿Αραθίαν → ᾿Αραβίαν; Φοινιχὴν, → Φοινικὴν,; "Αξιον → Ἄξιον; Ὃ γὰρ → Ὁ γὰρ; ᾿Αδραζὰρ βασιλέα → Ἀδραζὰρ βασιλέα; Σωδᾶ, → Σωβᾶ,; λαδὼν → λαβὼν; εἴχοσι χιλιάδας πεζῶν, → εἴκοσι χιλιάδας πεζῶν,; ἐπιδοηθοῦντα → ἐπιβοηθοῦντα; ἑπταικότι → ἐπταικότι; χαταστήσας, → καταστήσας,; γαὶ ἐν → καὶ ἐν; εἴχοσι καὶ → εἴκοσι καὶ; νίχην → νίκην; νιχήσας → νικήσας; Ἰωὰδ τοῦ → Ἰωὰβ τοῦ; χατὰ πρόσωπον, → κατὰ πρόσωπον,; χατὰ νότου → κατὰ νότου; χατηφῇ → κατηφῇ; ἀπὦσω → ἀπώσω; αὐτὰ}! 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Δι αἱρουμένοις. : " → … "; πῤοσελάδετο" → προσελάβετο·; Μωάδ. → Μωάβ.; ἐπιδήσεσθαι → ἐπιβήσεσθαι; ἀλλόφυ,ιοι → ἀλλόφυλοι; ὅ. Ὃ Θεὸς → Ὁ Θεὸς; μαχρύνοντας → μακρύνοντας; Α ὅ. ἑαυτοὺς → ἑαυτοὺς; σοῦ χατὰ τὴν → σου κατὰ τὴν; χαθεῖλες, → καθεῖλες,; Ὧργίσθης, → Ὠργίσθης,; τέχνα ὀργῆς, → τέκνα ὀργῆς,; ἔχοντῆς, → ἔχοντες,; χόσαῳ. → κόσμῳ.; Ὠχτείρησας → ᾨκτείρησας; Μονογενῇ → Μονογενῆ; καταγύξεως. → κατανύξεως.; χαρδίαν → καρδίαν; Ἔδωχας → Ἔδωκας; φοδουμένοις → φοβουμένοις; Μωῦσῃς → Μωϋσῆς; προδάτου → προβάτου; ἔδωχας → ἔδωκας; χόσμον. → κόσμου.; Ἱεζεχιὴλ → Ἱεζεκιὴλ; Πρεσδύτερον, → Πρεσβύτερον,; γεανίσκον, → νεανίσκον,; ἀποχτείνατε → ἀποκτείνατε; οὖς → οὓς; Ἰαχὼδ → Ἰακὼβ; διαθήχης τῆς → διαθήκης τῆς; δοχούσης → δοκούσης; διαθήχην → διαθήκην; χληρονομίαν → κληρονομίαν; Θ5861|}05 ἰγῶ Π}} 15. δρθῖι ΠΟ μα δι68, οἱ πα θουπι → …; (, πρὸς → πρὸς; διαθήχης εἰς → διαθήκης εἰς; χοιλὰς → κοιλὰς; σχηνῶν → σκηνῶν; τουτἐστιν, → τουτέστιν,; οἰχουμένη → οἰκουμένη; πᾶσα,,- → πᾶσα,; χλήροις → κλήροις; χαθ᾽ ἕχαστον → καθ᾽ ἕκαστον; παροιχίαις → παροικίαις; Ὅ → Ὁ; εἰρηγοποιῶν → εἰρηνοποιῶν; «λύσας, → λύσας,; ἔν. → ἕν.; ἃ. Ἐμός → Ἐμός; Μανασσῇ → Μανασσῆ; ἀχολουθίαν παρὰ → ἀκολουθίαν παρὰ; ᾿χαθήχουσαν, → καθήκουσαν,; χατὰ σάρχα. → κατὰ σάρκα.; εἶσ φῶ ἷπ ἰετνὶδ, εἶνε φια ἷπ εὐἰὶς «ἰπι "5 : Εἰ πϊεἀντίληψις → … ἀντίληψις; κεραλῆς → κεφαλῆς; Ὁ ρμιϊο εαρὶιὶδ πιεῖ; “μά κεῖ μον. Τὰ → μου. Τὰ; ὁμοοἵ → …; βεριϊπιυ5 εἰπὶ Πορ. ἰογιῖο τῆς → τῆς; χλήσεως, ἰιϑυά τεοῖ6. Εὐϊιὶ οὐτὴ 6115 φυατιο εἰ βδχίο, κι πῃ ἰοχίι. ΟΝ)». φιυλτιυβ φλιὰς τῶν δὴν ρὲ θύλην θυρῶν, φείδεσθε. ΕΠ οὐπὶ ρ] τί πιΐβ πι85. φείσησθε. → κλήσεως,.
Cite (SBL): Basil, Hom. Ps. 59.1 (PG 29:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/48-10/#p-59-1). (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.
59.4PG 29:466
… φησὶ, λουτροῦ, ἄλλος τις τῶν ἑρμηνευσάντων" … ἄνθρωπος, ὁ ἀπειλὴν ἔχων μὴ εἰσελεύσεσθαι εἰς Ἐκκλησίαν Κυρίου. Οὐχ εἰσελεύσεται γὰρ Μωαβίτης καὶ Ἀμμανίτης ἕως τρίτης καὶ ἕως δεκάτης γενεᾶς, καὶ εἰς τὸν αἰῶνα χρόνον. Ὅμως ἐπειδὴ τὸ βάπτισμα ἄφεσιν ἔχει ἁμαρτημάτων, καὶ ἀμεριμνίας πρόξενον γίνεται τοῖς καταχρέοις, τὴν διὰ τοῦ βαπτίσματος ἀπολύτρωσιν καὶ πρὸς θεὸν οἰκείωσιν ἐνδεικνύμενος, … Πάντες οὖν ἀλλόφυλοι ὑπετάγησαν τῷ ζυγῷ τοῦ Χριστοῦ ὑποκύψαντες " διὰ τοῦτο ἐπὶ τὴν Ἰδουμαίαν ἐπιβαλεῖ τὸ ἑαυτοῦ ὑπόδημα. Ὑπόδημα δὲ τῆς θεότητος ἡ σὰρξ ἡ θεοφόρος, δι᾽ ἧς ἐπέβη τοῖς ἀνθρώποις. Ἐπὶ ταύτῃ τῇ ἐλπίδι μακαρίζων τὸν καιρὸν τῆς τοῦ Κυρίου ἐπιδημίας ὁ Προφήτης φησί· Τίς ἀπάξει με εἰς πόλιν περιοχῆς; Τάχα τὴν Ἐκκλησίαν λέγει" πόλιν μὲν, διὰ τὸ σύστημα εἶναι νομίμως οἰκούμενον " περιοχῆς δὲ διὰ τὴν τῆς πίστεως περιβολήν. Ὅθεν εὐσημότατά τις τῶν ἑρμηνευτῶν … Τίς οὖν δώσει μοι τὸ μέγα τοῦτο θέαμα ἰδεῖν, Θεὸν ἀνθρώποις ἐπιδημοῦντα; Τοῦτό ἐστι τὸ εἰρημένον παρὰ τοῦ Κυρίου ὅτι Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον. Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως. Μὴ ἀπὸ ἰσχύος ζητήσωμεν τὴν βοήθειαν: μὴ ἀπὸ εὐπαθείας σαρκός " ἀπὸ μηδενὸς τῶν παρὰ ἀνθρώποις νενομισμένων περιφανῶν ἀξιώσωμεν τυχεῖν τῆς ἀντιλήψεως. Οὐχ ἐν περιβολῇ χρημάτων, οὐχ ἐν δυνάμεως ὄγκῳ, οὐχ ἐν ὑψώματι δόξης τὸ κρατεῖν περιγίνεται, ἀλλ᾽ ἐκ τῆς καθ᾽ ὑπερβολὴν θλίψεως χαρίζεται Κύριος τοῖς ἐκζητοῦσιν αὐτὸν τὴν βοήθειαν Τοιοῦτος ἦν καὶ ὁ Παῦλος, καυχήματα ἑαυτοῦ τὰς θλίψεις ποιούμενος. Διὰ τοῦτο ἠδύνατο λέγειν Ὅταν ἀσθενῶ, τότε δυνατός εἰμι. Δὸς οὖν ἡμῖν, Κύριε, βοήθειαν ἐκ θλίψεως " ἐπειδὴ ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει. Ὁρᾷς ποῦ ἀνάγει σε ἡ θλίψις; Εἰς τὴν ἀκαταίσχυντον ἐλπίδα. Νοσεῖς; εὐθύμει, ὅτι Ὃν ἀγαπᾷ Κύριος, παιδεύει. Πτωχεύεις; εὐφραίνου, ὅτι Λαζάρου σε τὰ ἀγαθὰ διαδέξεται. Ἀτιμάζῃ διὰ τὸ ὄνομα τοῦ Χριστοῦ; Μακάριος εἶ, ὅτι σου ἡ αἰσχύνη εἰς ἀγγέλου δόξαν μεταβληθήσεται. Πείσωμεν ἑαυτοὺς, ἀδελφοὶ, ἐν καιρῷ πειρασμοῦ, μὴ πρὸς ἀνθρωπίνας ἐλπίδας ἀποτρέχειν, μηδὲ ἐκεῖθεν ἑαυτοῖς τὰς βοηθείας θηρᾶσθαι, ἀλλ᾽ ἐν δάκρυσι καὶ στεναγμοῖς, καὶ φιλοπόνῳ προσευχῇ, καὶ ἀγρυπνίᾳ εὐτόνῳ τὰς δεήσεις ποιεῖσθαι. Οὗτος γὰρ λαμβάνει βοήθειαν ἐκ θλίψεως, ὁ τῆς ἀνθρωπίνης βοηθείας ὡς ματαίας καταφρονῶν, καὶ τῇ ἐπὶ τὸν σώζειν δυνάμενον ἡμᾶς ἐλπίδι στηριζόμενος, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
… phēsi, loutrou, allos tis tōn hermēneusantōn" … anthrōpos, ho apeilēn echōn mē eiseleusesthai eis Ekklēsian Kyriou. Ouch eiseleusetai gar Mōabitēs kai Ammanitēs heōs tritēs kai heōs dekatēs geneas, kai eis ton aiōna chronon. Homōs epeidē to baptisma aphesin echei hamartēmatōn, kai amerimnias proxenon ginetai tois katachreois, tēn dia tou baptismatos apolytrōsin kai pros theon oikeiōsin endeiknymenos, … Pantes oun allophyloi hypetagēsan tǭ zygǭ tou Christou hypokypsantes " dia touto epi tēn Idoumaian epibalei to heautou hypodēma. Hypodēma de tēs theotētos hē sarx hē theophoros, di᾽ hēs epebē tois anthrōpois. Epi tautę̄ tę̄ elpidi makarizōn ton kairon tēs tou Kyriou epidēmias ho Prophētēs phēsi; Tis apaxei me eis polin periochēs? Tacha tēn Ekklēsian legei" polin men, dia to systēma einai nomimōs oikoumenon " periochēs de dia tēn tēs pisteōs peribolēn. Hothen eusēmotata tis tōn hermēneutōn … Tis oun dōsei moi to mega touto theama idein, Theon anthrōpois epidēmounta? Touto esti to eirēmenon para tou Kyriou hoti Polloi prophētai kai dikaioi epethymēsan idein ha blepete, kai ouk eidon. Dos hēmin boētheian ek thlipseōs. Mē apo ischyos zētēsōmen tēn boētheian: mē apo eupatheias sarkos " apo mēdenos tōn para anthrōpois nenomismenōn periphanōn axiōsōmen tychein tēs antilēpseōs. Ouch en peribolę̄ chrēmatōn, ouch en dynameōs onkǭ, ouch en hypsōmati doxēs to kratein periginetai, all᾽ ek tēs kath᾽ hyperbolēn thlipseōs charizetai Kyrios tois ekzētousin auton tēn boētheian Toioutos ēn kai ho Paulos, kauchēmata heautou tas thlipseis poioumenos. Dia touto ēdynato legein Hotan asthenō, tote dynatos eimi. Dos oun hēmin, Kyrie, boētheian ek thlipseōs " epeidē hē thlipsis hypomonēn katergazetai, hē de hypomonē dokimēn, hē de dokimē elpida, hē de elpis ou kataischynei. Horąs pou anagei se hē thlipsis? Eis tēn akataischynton elpida. Noseis? euthymei, hoti Hon agapą Kyrios, paideuei. Ptōcheueis? euphrainou, hoti Lazarou se ta agatha diadexetai. Atimazę̄ dia to onoma tou Christou? Makarios ei, hoti sou hē aischynē eis angelou doxan metablēthēsetai. Peisōmen heautous, adelphoi, en kairǭ peirasmou, mē pros anthrōpinas elpidas apotrechein, mēde ekeithen heautois tas boētheias thērasthai, all᾽ en dakrysi kai stenagmois, kai philoponǭ proseuchę̄, kai agrypnią eutonǭ tas deēseis poieisthai. Houtos gar lambanei boētheian ek thlipseōs, ho tēs anthrōpinēs boētheias hōs mataias kataphronōn, kai tę̄ epi ton sōzein dynamenon hēmas elpidi stērizomenos, en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa kai to kratos eis tous aiōnas tōn aiōnōn. Amēn.
… “of washing,” says another of the translators. [The Moabite] man, who was under threat of not entering the Church of the Lord. For “a Moabite and an Ammonite shall not enter until the third and until the tenth generation, and forever.” Yet since baptism has forgiveness of sins and becomes the source of freedom from care for those deep in debt, showing the redemption through baptism and the bringing near to God, … All the foreigners, then, have been subjected, bowing beneath the yoke of Christ; that is why “over Idumea he will cast his shoe.” And the shoe of the Godhead is the God-bearing flesh, through which he came among men. In this hope, calling blessed the time of the Lord's coming, the prophet says: “Who will lead me into the fortified city?” Perhaps he means the Church: a city, because it is a community lawfully inhabited; fortified, because of the enclosure of faith. That is why one of the translators most clearly … “Who then will grant me to see this great sight, God coming among men?” This is what was said by the Lord, that “many prophets and righteous men desired to see what you see, and did not see it.” [5] “Give us help from affliction.” Let us not seek help from strength, not from the comfort of the flesh; let us not expect to obtain support from any of the things men reckon splendid. Victory does not come in a mass of wealth, nor in the weight of power, nor in the height of glory; but out of affliction beyond measure the Lord grants help to those who seek him. Such was Paul too, making his afflictions his boasts. That is why he could say, “When I am weak, then I am strong.” “Give us, then, Lord, help from affliction,” since “affliction produces endurance, and endurance proven character, and proven character hope, and hope does not put to shame.” Do you see where affliction leads you up? To the hope that does not put to shame. Are you sick? Be of good cheer, because “the Lord disciplines the one he loves.” Are you poor? Rejoice, because the good things of Lazarus will succeed you. Are you dishonored for the name of Christ? You are blessed, because your shame will be changed into the glory of an angel. Let us persuade ourselves, brothers, in the time of trial, not to run to human hopes nor hunt for help for ourselves from there, but to make our petitions with tears and groans, and diligent prayer, and earnest vigil. For he receives help from affliction who despises human help as vain and is supported by hope in the one who is able to save us, in Christ Jesus our Lord, to whom be glory and power to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Ps 60:8 (59:10 LXX) (quotation, high confidence) · Deut 23:3 (quotation, high confidence) · Acts 2:38 (allusion, medium confidence) · Matt 11:29 (allusion, medium confidence) · Ps 60:9 (59:11 LXX) (quotation, high confidence) · Matt 13:17 (quotation, high confidence) · Ps 60:11 (59:13 LXX) (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (quotation, high confidence) · Rom 5:5 (quotation, high confidence) · Heb 12:6 (quotation, high confidence) · Luke 16:25 (allusion, medium confidence) · Matt 5:11 (allusion, high confidence)
Notes and citation
Summary: On Ps 60:8–12 Basil reads Moab, “the pot of washing,” as baptism, which admits even the excluded Moabite to the Church; the shoe cast over Edom is Christ's flesh, the fortified city the Church; and help from affliction is the Christian's true help, as with Paul, since affliction produces endurance and hope, and the sick, the poor and the dishonored are to rejoice and pray rather than trust human help.
- Quotations: Deut 23:3 (LXX); Ps 60:8–9, 11 (LXX 59:10–11, 13); Matt 13:17; 2 Cor 12:10; Rom 5:3–5; Heb 12:6 (Prov 3:12); Matt 5:11. Allusions: Acts 2:38; Luke 16:25; Matt 11:29–30. The opening of this section is lost in the scan: the LXX of Ps 60:8 reads “Moab is the pot of my hope”, and Basil reports that another translator rendered it “pot of washing”; the bracketed words are supplied by sense. The marker [5] shows where Migne's section 5 begins. Two further gaps are marked “…”: the end of the sentence about baptism, and the translator's rendering of “the fortified city”.
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): πι60 αὐΐάδην μά! οἷο, πιο 8 γε ἀἷϊ Οοιμθεῖ ὅ. δὰ ποὺϊε ακπὶ πὶ 46 (τὶ δι αἰΐοπο. Δυχὶ ἰυπὶ “τ Μλι}}. χν, 11. 18 Βοῃ. Υ, ὅ. 33 11 (0Γ. Χιι, → …; «ουτροῦ, → λουτροῦ,; θρωπος, → … ἄνθρωπος,; Ἔκ- → Ἐκκλησίαν; “χλησίαν Κυρίου. → Κυρίου.; Μωαθδίτης → Μωαβίτης; ᾿Αιμμμανίτης → Ἀμμανίτης; δεχάτης → δεκάτης; χαταχρέοις, → καταχρέοις,; ἐνδειχνύμενος, → ἐνδεικνύμενος,; αὑνίας. → …; ἀμιλόφυιοι → ἀλλόφυλοι; ζυ- → ζυγῷ; Ὑῷ τοῦ → τοῦ; ὑποχύψαντες → ὑποκύψαντες; ἐπιθαλεῖ → ἐπιβαλεῖ; Ὑπόδημα. → Ὑπόδημα; ἐπέδῃ → ἐπέβη; μαχαρίζων → μακαρίζων; ἀποδημίας → ἐπιδημίας; φησέ → φησί·; - Τίς ἀπάξει → Τίς ἀπάξει; μὲ εἰς → με εἰς; Ἐκχλησίαν → Ἐκκλησίαν; πέστεως → πίστεως; περιθολήν. → περιβολήν.; ἑρμη- → ἑρμηνευτῶν …; εἰρημά-νον → εἰρημένον; Πο.1.1οἱ → Πολλοὶ; δίχαιοι → δίκαιοι; βιέπετε, → βλέπετε,; οὖκ → οὐκ; ὃ. Δὸς → Δὸς; ἀτὸ → ἀπὸ; εὐπας → εὐπαθείας; θείας σαρχός → σαρκός; περιδολῇ → περιβολῇ; ὄγχῳ, → ὄγκῳ,; χρατεῖν → κρατεῖν; ἐχ τῆς → ἐκ τῆς; ὑπερθδολὴν → ὑπερβολὴν; βοήθειαν. Τοιοῦτος → βοήθειαν Τοιοῦτος; χαυχήματα → καυχήματα; - Ὅταν → Ὅταν; βοήθειαν. ἐκ → βοήθειαν ἐκ; "ἡ → ἡ; χατεργάζεται, → κατεργάζεται,; δοχιμὴν, → δοκιμὴν,; δοχιμὴ ἐλπίδα, → δοκιμὴ ἐλπίδα,; Πτω- → Πτωχεύεις;; Ἰόβα ἄμ 1|88. Δὸς οὖν ἡμῖν. χεύεις; εὐφραίνου, → εὐφραίνου,; Α αυΐα [,ἀζατὶ νοηᾶ :6 δχείρίοηι "5, ᾿χποιηίηΐα διαδέξεται. → διαδέξεται.; ᾿Ατιμάζῃ → Ἀτιμάζῃ; Μαχάριος → Μακάριος; μεταδληθήσεται, → μεταβληθήσεται.; χαιρῷ → καιρῷ; ἐχεῖθεν → ἐκεῖθεν; δάχρυσι → δάκρυσι; προσεὐχῇ, → προσευχῇ,; λαμθάνει → λαμβάνει; ἐχ θλίψεως, → ἐκ θλίψεως,; χαταφρονῶν, → καταφρονῶν,; χράτος → κράτος; Ἀμήν. δράπλι5. Ηΐς οηΐπι ἃ ἐγ] νυ] !ἴον 6 ργωϑιἀΐιπὶ → Ἀμήν..
Cite (SBL): Basil, Hom. Ps. 59.4 (PG 29:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/48-10/#p-59-4). (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.