Fragments on the Psalms 67–74
Authorship disputed: Catena fragments printed by Migne under Hesychius of Jerusalem (Corderius catena); individual ascriptions in the catenae are uncertain.
Greek text: PG 93.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 67
67PG 93:1228
ΨΑΛΜΟΣ ZZ. «Ὡς ἐχλείπει χαπνός. » Εὐχερὴς τῶν ἁμαρτωλῶν ἡ πτῶσις, εἰ καὶ σφόδρα, ἑαυτοῖς πεποιθέναι νομίζουσι. Τί γὰρ χαπνοῦ πρὸς τὸ λυθῆναι σαθρότερον; τί δὲ καὶ χηροῦ, ὅταν ὑπὸ πυρὺς σφοδροτέρου θερμαίνηται; Τούτοις τοὺς ἁμαρτωλοὺς ὁ Προφήτης συνέχρινεν " ὅταν γὰρ τὸ πῦρ τῆς γεέννης ῥιπισθηῇ, πᾶσα ἡ περὶ αὐτοὺς φαντασία εὖθέως διαλύεται. εἴσατε τῷ Θεῷ. » Καὶ μὴν ᾿λνατολὴ χρηματίζειν ἐν τοῖς προφήταις ὁ Χριστὸς εἴωθεν Ἰδοὺ ἀνὴρ, ᾿Αγνατοιὴ ὄνομα αὐτῷ" καὶ ὑποκάτωθεν αὐτοῦ ἀνατε.Ἰεῖ. Kay πάλιν" Ἀγατειῖεῖ ὑμῖν τοῖς φοδουμέγοις τὸ ὄνομά μου "HAwc δικαιοσύνης " καὶ ἴασις ἐν ταῖς πτέρυξιν" αὐτοῦ. 'AXX εἰ zai ἀνατολὴ τυγχάνει διὰ τὸ οἱ χεῖον φῶς, ἐπέθη ἐπὶ δυσμῶν, ὄχημα τοὺς ἁμαρτωλοὺς ἑαυτοῦ τοὺς πρὸς αὐτὸν ἐπιστρέψαντας θέμενος πρὸς οὺς στὸς, καὶ τὸ φορτίον pov, ὅτι ἐλαφρόν, Τούτους ὁδοποιῆσαι τῷ Θεῷ ὁ Δαβὶδ διὰ μετανοίας ἐντέλλεται" οὗτοι γὰρ ἐνώπιον αὐτοῦ οὐ μόνον συγγνώμης τυχόντες, ἀλλὰ καὶ οἰχειωθέντες, ἀγαλλιᾶσθαι μέλλουσιν. « Ἐν ἐχχλησίαις εὐλογεῖτε τὸν Θεόν. » Ἐχχλησία καὶ Jj xac οἶχον συναγωγὴ τῶν εὖσεθούντων λέγεται: ὥστε καὶ Παῦλός φησιν "᾿Ασπάζογται ὑμᾶς ἐν σκι.1..1α, σὺν τῇ πηγῶν δὲ Ἰσραὴλ τῶν προφητῶν καὶ ἀποστόλων τὸν Κύριον καὶ Θεὸν δοξολογεῖσθαι βούλεται " ἵνα χαθ᾽ ὃν τρόπον ἐχεῖνοι ἐξέθεντο, οὕτω καὶ ἡμεῖς περὶ Θεοῦ δοξάζωμεν. «'O Θεὸς Ἰσραὴλ δώσει δύναμιν. » Ὁ Θεὸς τοῦ Ἰσραὴλ ὁ Χριστός " περὶ γὰρ αὐτοῦ A φησιν Ἡσαΐας- “Ὅτι σὺ ὁ Θεὸς ἡμῶν, καὶ οὐκ ἤδειμεν" ὁ Θεὸς τοῦ ᾿Ισραὴ.ϊ ὁ Σωτήρ. Οὗτος ἰσχὺν καὶ δύναμιν τῷ λαῷ τῷ ἐξ ἐθνῶν, ὥστε τῆς πλάνης ἀποστῆναι, καὶ πρὸς αὐτὸν ἐπιστρέψαι χαρίζεται" οἵτινες ὡς λαὸς αὐτοῦ Χριστιαγοὶ διὰ Χριστὸν ὀνομάζονται, n «Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης. » Καὶ πῶς τις ἐλπίζων ἐπὶ τὸν Θεὸν τοὺς ὀφθαλμοὺς ἐχλείπει, καὶ οὐχὶ μᾶλλον νευροῦται καὶ ἰσχυρότερος γίνεται; ᾿Αλλ᾽ ὀφθαλμοὺς ἑαυτοῦ τοὺς ἀποστόλους λέγει " περὶ ὧν ἐν λσμασι λέγει "Οἱ ὀρθαλμοί σου περιστερᾶς, ἐπὶ πιιηρώματα ὑδάτων, εἰς τὴν δωρεὰν τοῦ βαπτίσματος" ἐχεῖ γὰρ τὴν μετουσίαν τοῦ Πνεύματος παρέσχε τοῖς πιστεύουσιν. Οὕτω χατὰ τὸν χαιρὸν τοῦ πάθους ἐξέλιπόν τε καὶ ἐσχορπίσθησαν, ὁρῶντες Χριστὸν ἐπὶ τὸν Θεὸν τὸν Πατέρα τὸν οἰχεῖον ἐλπίζοντα, καὶ λέγοντα ᾽Ε1ωΐ, 'EAct, Ἰαμασαδαχθαγή" ἠγνόουν γὰρ ὅτι τὴν δύναμιν τὴν οἰχείαν ὁ Θεὺς συνέστελλεν, ὥστε χαιρὸν γενέσθαι: τοῖς παθήμᾶσιν. « Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας. » ὙἩρίχας ἑαυτοῦ τοὺς πιστοὺς λέγει. Ὥσπερ γὰρ ἡ χεφαλὴ ἐπὶ ταῖς θριξὶν, οὕτω καὶ ὁ Χριστὸς ἐπὶ τοῖς πιστοῖς σεμνύνεται. «᾿Απηλλοτριωμένος ἐγενήθην.» Ξένος γέγονε χατὰ τὸν χαι:ρὸν τοῦ πάθους, ὅτε πάντὲς οἱ μαθηταὶ αὐτοῦ ἀφέντες αὐτὸν ἔφυγον. Μητέρα & νοήσεις τὴν τῶν Ἰουδαίων Συναγωγὴν, καὶ πᾶσαν τὴν χατὰ σάρχα συγγένειαν τῶν ἐχ περιτομῆς υἱοὺς δὲ ταύτης, τοὺς ἀρνησαμένους αὐτὸν, καὶ εἰρηχότας" Τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί. Ξένον δὲ πάλιν ἡγοῦντο λέγοντες " Οὐ καιϊῶς Aéyouer, ὅτι Σαμαρείτης εἶ, καὶ δαιμόνιον ἔχεις; Οὕτω ξένος γέγονε τοῖς υἱοῖς τῆς μητρὸς αὐτοῦ. € Καὶ ἐθέμην τὸ ἔνδυμά μου σάχχον.» Σάχχον γὰρ ἀληθῶς τὸ τραχὺ τῆς ἡμετέρας ἁμαρ- «ἰας ἐνεδύσατο. € Kaz' ἐμοῦ ἠδολέσχουν. » Τοὺς ᾿Ιουδαϊχοὺς ἄρχοντας λέγε!. Ἐν τῇ πύλῃ γὰρ ἔθος ἣν τὴν τῶν Ἰουδαίων γερουσίαν καθέζεσθαι" ὡς ἐκ τῆς ἱστορίας τῆς χατὰ τὴν Ῥοὺθ καὶ τὸν Βοὸζ χειμένης εὑρήσομεν. « Καὶ εἰς ἐμὲ ἔψαλλον οἱ πίνοντες. » Ποῖον οἶνον; Τὸν μυστιχόν. Ἐχεῖνο: γὰρ οὐχ ἠδοτοὺς ὕμνους τοὺς προφητιχοὺς λέγοντες. Ἔτι περὶ τῶν Ἰουδαίων λέγε:, οἵτινες αὐτὸν ἐμίσουν, ὡς εἰς πρύσωπον αὐτῶν ἐλέγχοντα τὴν ὑπόχρισιν" ἐν βάθε: δὲ τὸ ὕδωρ τῆς χαχίας ἐχέχτηντο, ὥστε ποτὲ μὲν αὐτὸν 'Ραδδὶ, ποτὲ δὲ ἀληθῆ καὶ ἀπὸ Θεοῦ προσαγορεύειν ἄνθρωπον, τὴν πονηρίαν ἐν τῷ βάθε; τῆς χαρδίας ἀποχρύπτοντες. ST τὰς χρνν τὺ. [οί γεπβ. 50. « « υἰσάχουσόν μου, Κύριε. » Καὶ τί χρήζει ὁ Μονογενὴς εἰσαχουσθῆναι, ἴσος ὧν τῷ Πατρὶ xoi ὁμότιμος; Αὐτὸς τὴν αἰτίαν λέγει" Ὄτι χρηστὸν τὸ ἔλεός σου. Τουτέστι, Διὰ τοῦτ εἰσαχουσθῆναι χρήζω, ἐπειδὴ ἄνθρωπος διὰ τὴν σὴν φιλανθρωπίαν γέγονα, καὶ ὑπὲρ πάντων" ἀνθρώπων; εἰχότως Θεὸς ὧν, καὶ ταῦτα ἀναδέχομαι. « Πρύσχες τῇ ψυχῇ Τί, πρόσχες; Ἴδε, φησὶν, αὐτὴν, ὅτι οὐχ ἔστι μόνον ἀνθρώπου, ἀλλὰ καὶ σαρχωθέντος Θεοῦ " ὅτι οὐχ ὑπὲρ αὑτῆς, ἀλλ᾽ ὑπὲρ χοινῆς ἐλευθερίας τὰ πάθη χατεδέξατο. Ὅτι ᾿Εξουσίαν' ἔχω θεῖναι αὐτήν " καὶ ἐξουσίαν ἔχω 1αδεῖν' αὐτήν. Σοὶ δὲ ὅμως ὑπὲρ αὐτῆς διὰ τὴν ὑποταγὴν τῆς σαργὸς προσεύχομαι. Ὅτι οὐχ ὑπὲρ ἐμαυτοῦ ταῦτα, ὑπὲρ δὲ ὅλης τῆς ἀνθρωπίνης ὑπέμεινα φύσεως" ἧς τὰς ἁμαρτίας ἔχων, ἀναγκαίως καὶ τὴν ὑπ᾽ αὐτῶν αἰσχύνην ἐθάσταζον. « Καὶ ἔδωχαν εἰς τὸ βρῶμά μου χολήν.» Κατὰ τὸν χαιρὸν καὶ τοῦτο τοῦ σταυροῦ εὑρήσομὲν πεπληρωμένον" ὄξος γὰρ xoi χολὴν αὐτῷ τότε προσήνεγχαν οἱ Ἰουδαῖοι. « Ἐξαλειφθήτωσαν ἐχ βίδλου ζώντων. » Εἰ γὰρ καὶ πρῶτοι, φησὶν, ἐνεγράφησαν διὰ τοὺς παρὰ Θεῷ ζῶντας πατέρας αὐτῶν ὡς καὶ αὐτοῖς δεδόσθαι τὰς ἐπαγγελίας " ἀλλ᾽ οὖν τοιαῦτα τετολμηχότες, ἐξαλειφθήτωσαν, μηδὲ παρὰ Θεῷ, φησὶν, ἐγγραφήτωσαν μετὰ τῶν ἐχλελεγμένων δικαίων, τῆς παρ᾽ αὐτῷ ζωῆς ὄντων ἀξίων, ὡς τὸν ἀρχηγὸν τῇς σωτηρίας παραιτησάμενοι. « Πτωχὸς xoi ἀλγῶν εἰμι ἐγώ. » Αἶνον τὴν δοξολογίαν χαλεῖ, ἥτις αὐτῷ παρὰ τῆς χτίσεως ὅλης φυσιχοῖς χινήμασιν αὐτὸν δοξολογούσης προσφέρεται. Ἢ ᾿Εχχλησία τοίνυν οὐ μόνον τὴν μετὰ τῆς χτίσεως δοξυλογίαν προσφέρειν ἐπαγγέλλεται, ἀλλὰ μετ᾽ Qon: δοξάζειν, τουτέστι πνευματικὴν νοερὰν ὑμνῳδίαν προσφέρειν. Τοῦτο γάρ ἐστιν ἐπὶ Θεοῦ χυρίως τὸ ἄδειν. « Αἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ᾽ ᾧδῆς.» ΄ ἯἩ γὰρ λογιχὴ αἴνεσις ὑπὲρ τὴν νομικὴν λατρείαν
PsALMOS ZZ. «Hōs echleipei chapnos. » Eucherēs tōn hamartōlōn hē ptōsis, ei kai sphodra, heautois pepoithenai nomizousi. Ti gar chapnou pros to lythēnai sathroteron? ti de kai chērou, hotan hypo pyrys sphodroterou thermainētai? Toutois tous hamartōlous ho Prophētēs synechrinen " hotan gar to pyr tēs geennēs rhipisthēę̄, pasa hē peri autous phantasia eutheōs dialyetai. eisate tǭ Theǭ. » Kai mēn ᾿lnatolē chrēmatizein en tois prophētais ho Christos eiōthen Idou anēr, ᾿Agnatoiē onoma autǭ" kai hypokatōthen autou anate.Iei. Kay palin" Agateiiei hymin tois phodoumegois to onoma mou "HAwc dikaiosynēs " kai iasis en tais pteryxin" autou. 'AXX ei zai anatolē tynchanei dia to hoi cheion phōs, epethē epi dysmōn, ochēma tous hamartōlous heautou tous pros auton epistrepsantas themenos pros ous stos, kai to phortion pov, hoti elaphron, Toutous hodopoiēsai tǭ Theǭ ho Dabid dia metanoias entelletai" houtoi gar enōpion autou ou monon syngnōmēs tychontes, alla kai oicheiōthentes, agalliasthai mellousin. « En echchlēsiais eulogeite ton Theon. » Echchlēsia kai Jj xac oichon synagōgē tōn eusethountōn legetai: hōste kai Paulos phēsin "᾿Aspazogtai hymas en ski.1..1a, syn tę̄ pēgōn de Israēl tōn prophētōn kai apostolōn ton Kyrion kai Theon doxologeisthai bouletai " hina chath᾽ hon tropon echeinoi exethento, houtō kai hēmeis peri Theou doxazōmen. «'O Theos Israēl dōsei dynamin. » Ho Theos tou Israēl ho Christos " peri gar autou A phēsin Hēsaïas- “Hoti sy ho Theos hēmōn, kai ouk ēdeimen" ho Theos tou ᾿Israē.ï ho Sōtēr. Houtos ischyn kai dynamin tǭ laǭ tǭ ex ethnōn, hōste tēs planēs apostēnai, kai pros auton epistrepsai charizetai" hoitines hōs laos autou Christiagoi dia Christon onomazontai, n «Ēlthon eis ta bathē tēs thalassēs. » Kai pōs tis elpizōn epi ton Theon tous ophthalmous echleipei, kai ouchi mallon neuroutai kai ischyroteros ginetai? ᾿All᾽ ophthalmous heautou tous apostolous legei " peri hōn en lsmasi legei "Hoi orthalmoi sou peristeras, epi piiērōmata hydatōn, eis tēn dōrean tou baptismatos" echei gar tēn metousian tou Pneumatos paresche tois pisteuousin. Houtō chata ton chairon tou pathous exelipon te kai eschorpisthēsan, horōntes Christon epi ton Theon ton Patera ton oicheion elpizonta, kai legonta ᾽E1ōï, 'EAct, Iamasadachthagē" ēgnooun gar hoti tēn dynamin tēn oicheian ho Theus synestellen, hōste chairon genesthai: tois pathēmasin. « Eplēthynthēsan hyper tas trichas. » HyĒrichas heautou tous pistous legei. Hōsper gar hē chephalē epi tais thrixin, houtō kai ho Christos epi tois pistois semnynetai. «᾿Apēllotriōmenos egenēthēn.» Xenos gegone chata ton chai:ron tou pathous, hote pantes hoi mathētai autou aphentes auton ephygon. Mētera & noēseis tēn tōn Ioudaiōn Synagōgēn, kai pasan tēn chata sarcha syngeneian tōn ech peritomēs huious de tautēs, tous arnēsamenous auton, kai eirēchotas" Touton de ouk oidamen pothen esti. Xenon de palin hēgounto legontes " Ou kaiïōs Aeyouer, hoti Samareitēs ei, kai daimonion echeis? Houtō xenos gegone tois huiois tēs mētros autou. € Kai ethemēn to endyma mou sachchon.» Sachchon gar alēthōs to trachy tēs hēmeteras hamar- «ias enedysato. € Kaz' emou ēdoleschoun. » Tous ᾿Ioudaïchous archontas lege!. En tę̄ pylę̄ gar ethos hēn tēn tōn Ioudaiōn gerousian kathezesthai" hōs ek tēs historias tēs chata tēn Rhouth kai ton Booz cheimenēs heurēsomen. « Kai eis eme epsallon hoi pinontes. » Poion oinon? Ton mystichon. Echeino: gar ouch ēdotous hymnous tous prophētichous legontes. Eti peri tōn Ioudaiōn lege:, hoitines auton emisoun, hōs eis prysōpon autōn elenchonta tēn hypochrisin" en bathe: de to hydōr tēs chachias echechtēnto, hōste pote men auton 'Raddi, pote de alēthē kai apo Theou prosagoreuein anthrōpon, tēn ponērian en tǭ bathe? tēs chardias apochryptontes. ST tas chrnn ty. [oi gepb. 50. « « uisachouson mou, Kyrie. » Kai ti chrēzei ho Monogenēs eisachousthēnai, isos hōn tǭ Patri xoi homotimos? Autos tēn aitian legei" Oti chrēston to eleos sou. Toutesti, Dia tout eisachousthēnai chrēzō, epeidē anthrōpos dia tēn sēn philanthrōpian gegona, kai hyper pantōn" anthrōpōn? eichotōs Theos hōn, kai tauta anadechomai. « Prysches tę̄ psychę̄ Ti, prosches? Ide, phēsin, autēn, hoti ouch esti monon anthrōpou, alla kai sarchōthentos Theou " hoti ouch hyper hautēs, all᾽ hyper choinēs eleutherias ta pathē chatedexato. Hoti ᾿Exousian' echō theinai autēn " kai exousian echō 1adein' autēn. Soi de homōs hyper autēs dia tēn hypotagēn tēs sargos proseuchomai. Hoti ouch hyper emautou tauta, hyper de holēs tēs anthrōpinēs hypemeina physeōs" hēs tas hamartias echōn, anankaiōs kai tēn hyp᾽ autōn aischynēn ethastazon. « Kai edōchan eis to brōma mou cholēn.» Kata ton chairon kai touto tou staurou heurēsomen peplērōmenon" oxos gar xoi cholēn autǭ tote prosēnenchan hoi Ioudaioi. « Exaleiphthētōsan ech bidlou zōntōn. » Ei gar kai prōtoi, phēsin, enegraphēsan dia tous para Theǭ zōntas pateras autōn hōs kai autois dedosthai tas epangelias " all᾽ oun toiauta tetolmēchotes, exaleiphthētōsan, mēde para Theǭ, phēsin, engraphētōsan meta tōn echlelegmenōn dikaiōn, tēs par᾽ autǭ zōēs ontōn axiōn, hōs ton archēgon tę̄s sōtērias paraitēsamenoi. « Ptōchos xoi algōn eimi egō. » Ainon tēn doxologian chalei, hētis autǭ para tēs chtiseōs holēs physichois chinēmasin auton doxologousēs prospheretai. Ē ᾿Echchlēsia toinyn ou monon tēn meta tēs chtiseōs doxylogian prospherein epangelletai, alla met᾽ Qon: doxazein, toutesti pneumatikēn noeran hymnǭdian prospherein. Touto gar estin epi Theou chyriōs to adein. « Ainesō to onoma tou Theou mou met᾽ hǭdēs.» ΄ HēĒ gar logichē ainesis hyper tēn nomikēn latreian
[Psalm 67] “As smoke vanishes.” The fall of sinners is easy, even if they think they are very confident in themselves. For what is more fragile than smoke, to be dissolved? And what more than wax, when it is heated by a fiercer fire? To these the Prophet compared sinners; for when the fire of Gehenna is fanned, all their show at once dissolves.
“Sing to God.” Christ is regularly called “the Rising” in the prophets: “Behold a man, the Rising is his name, and he will rise up from beneath him”; and again, “For you who fear my name the sun of righteousness will rise, and healing is in his wings.” But though he is the Rising because of his own light, he mounted “upon the west,” making his chariot the sinners who turned to him, to whom he said, “My yoke is easy and my burden is light.” David commands these to make a way for God through repentance; for they are going to rejoice before him, having not only obtained pardon but also been made his own.
“In the assemblies bless God.” The congregation of the devout is called a church even in a house, so that Paul too says, “… greet you, with the church in their house.” And he wants the Lord and God to be glorified “from the springs of Israel,” the prophets and apostles, so that, in the way they set it out, we too may give glory concerning God.
“The God of Israel will give power.” The God of Israel is Christ; for of him Isaiah says, “For you are our God, and we did not know it: the God of Israel, the Saviour.” He grants strength and power to the people from the nations, so that they may depart from error and turn to him; and they, as his people, are called Christians because of Christ.
[Psalm 68] “I came into the depths of the sea.” And how does one who hopes in God fail in his eyes, and is not rather braced and made stronger? But he means the apostles by his eyes, of whom he says in the Song, “Your eyes are doves, by the fullness of waters,” that is, at the gift of baptism; for there he gave believers a share in the Spirit. So, at the time of the passion, they failed and were scattered, seeing Christ hoping in his own God and Father and saying, “Eloi, Eloi, lama sabachthani”; for they did not know that God was drawing in his own power, so that there might be a time for the sufferings.
“They were multiplied beyond the hairs.” By his hairs he means the faithful. For as the head is adorned by its hairs, so Christ takes pride in the faithful.
“I became estranged.” He became a stranger at the time of the passion, when all his disciples left him and fled. By his mother you will understand the synagogue of the Jews and all the kindred according to the flesh of those of the circumcision; and by her sons, those who denied him and said, “As for this man, we do not know where he comes from.” They also regarded him as a stranger, saying, “Do we not say rightly that you are a Samaritan and have a demon?” So he became a stranger to the sons of his mother.
“And I made sackcloth my clothing.” For truly he put on as sackcloth the roughness of our sin.
“They gossiped against me.” He means the rulers of the Jews; for it was the custom for the council of elders of the Jews to sit in the gate, as we shall find from the story of Ruth and Boaz.
“And those who drink sang against me.” What wine? The mystical wine. For they did not …, saying the prophetic hymns.
[“From those who hate me, and from the depth of the waters.”] He still speaks of the Jews, who hated him as one who exposed their hypocrisy to their face; and they held the water of wickedness in their depth, so that at times they addressed him as “Rabbi,” at times as a true man and one from God, hiding their evil in the depth of their heart.
“Hear me, Lord.” And what need has the Only-begotten to be heard, being equal to the Father and of equal honour? He himself gives the reason: “For your mercy is good.” That is: For this reason I need to be heard, since I have become man because of your love for mankind, and on behalf of all men; fittingly, being God, I take these things upon myself as well.
“Attend to my soul.” What does “attend” mean? See it, he says, that it is not only a man’s soul but that of God incarnate; that it accepted the sufferings not for itself but for the common freedom; for “I have authority to lay it down, and I have authority to take it again.” Yet I pray to you for it because of the subjection of the flesh. For I endured these things not for myself, but for the whole of human nature; and bearing its sins, I necessarily also bore the shame that comes from them.
“And they gave gall for my food.” We shall find this too fulfilled at the time of the cross; for then the Jews offered him vinegar and gall.
“Let them be blotted out of the book of the living.” For even if they were the first to be enrolled, he says, because of their fathers who live with God, so that the promises were given to them too, nevertheless, since they dared such things, let them be blotted out; let them not be enrolled with God, he says, among the chosen righteous who are worthy of the life with him, since they refused the author of salvation.
“I am poor and in pain.” … He calls the glorification “praise,” which is offered to him by the whole creation glorifying him by its natural movements. The Church, then, promises not only to offer glorification together with creation, but to glorify him with song, that is, to offer spiritual and intellectual hymnody. For this is what singing properly means in God’s case.
“I will praise the name of my God with a song.” For rational praise is above the worship of the law …
Textual problem in this passage: see the notes.
Ps 68:2 (67:3 LXX) (quotation, high confidence) · Ps 68:4 (67:5 LXX) (quotation, high confidence) · Zech 6:12 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (quotation, high confidence) · Matt 11:30 (quotation, high confidence) · Ps 68:26 (67:27 LXX) (quotation, high confidence) · 1 Cor 16:19 (quotation, high confidence) · Ps 68:35 (67:36 LXX) (quotation, high confidence) · Isa 45:15 (quotation, high confidence) · Ps 69:2 (68:3 LXX) (quotation, high confidence) · Ps 69:3 (68:4 LXX) (allusion, high confidence) · Song 5:12 (quotation, high confidence) · Mark 15:34 (quotation, high confidence) · Ps 69:4 (68:5 LXX) (quotation, high confidence) · Ps 69:8 (68:9 LXX) (quotation, high confidence) · Mark 14:50 (allusion, high confidence) · John 9:29 (quotation, high confidence) · John 8:48 (quotation, high confidence) · Ps 69:11 (68:12 LXX) (quotation, high confidence) · Ps 69:12 (68:13 LXX) (quotation, high confidence) · Ruth 4:1 (allusion, high confidence) · Ps 69:14 (68:15 LXX) (allusion, medium confidence) · John 3:2 (allusion, medium confidence) · Ps 69:16 (68:17 LXX) (quotation, high confidence) · Ps 69:18 (68:19 LXX) (quotation, high confidence) · John 10:18 (quotation, high confidence) · Ps 69:21 (68:22 LXX) (quotation, high confidence) · Matt 27:34 (allusion, high confidence) · Ps 69:28 (68:29 LXX) (quotation, high confidence) · Ps 69:29 (68:30 LXX) (quotation, high confidence) · Ps 69:30 (68:31 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 67 of Christ, the Rising, who comes to sinners and empowers the nations, and Psalm 68 as Christ’s own prayer in the passion, rejected by his own people, given gall, and praised by the Church.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. The section holds comments on Psalms 67 and 68 LXX (68 and 69); the OCR lost the second heading. Psalm numbers in brackets follow the Septuagint. A lemma lost in the scan is supplied in square brackets.
- The comments on the Jews are translated exactly as written.
- “Behold a man, the Rising”: Zech 6:12 LXX. “The sun of righteousness”: Mal 3:20 LXX (4:2). “My yoke is easy”: Matt 11:30. Paul: 1 Cor 16:19. Isaiah: Isa 45:15. The Song: Song 5:12. “Eloi”: Mark 15:34. The disciples fled: Mark 14:50. “We do not know where he comes from”: John 9:29. “A Samaritan”: John 8:48. Ruth and Boaz: Ruth 4:1–2. “Rabbi … from God”: John 3:2. “I have authority to lay it down”: John 10:18. Vinegar and gall: Matt 27:34, 48.
- “I am poor and in pain”: the comment that follows seems to belong to the next verse, “I will praise the name of my God with a song” (Ps 68:31 LXX); the comment on 68:30 is probably lost.
Topics: Christology
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 67 (PG 93:1228; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/67
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.
Chapter 69
69PG 93:1250
ΨΑΛΜΟΣ Ξ5θ'. «Ὁ Θεὺς, εἰς τὴν βοήθειαν.» Μαχάριον σὺν τοσαύτῃ παῤῥησίᾳ τῷ Θεῷ προσεύχεσθαι, ὥστε καὶ χατεπείγειν αὐτὸν εἰς ἡμετέραν βοήθειαν. Πρῶτον δὲ προσέχειν τὸν Θεὸν, καὶ μετὰ ποῦτο ταχῦναι, προσηύξατο" ἐὰν γὰρ ὅλως πρόσγῃ τίνος ἣ ποίας βοηθείας χρήζομεν, παραχρῆμα σπλαγχνίζεται: σπλαγχνισθεὶς δὲ ταχύνει, καὶ οὐχ ἀναθάλ- « Αἰσχυνθήτωσαν, xax ἐντραπήτωσαν. » Οἱ ζητοῦντες ἡμῶν τὰς ψυχὰς διαφθεῖραι, οἱ δαίμονές εἰσι μάλιστα " ζητοῦσι 0E καὶ πρὺς τὰς φαύλας πράξεις, ἡδονάς τε ἀτόπους ἡμᾶς ἐρεθίζοντες ἄνθρωποι" ἀλλ᾽ οὐδέτεροι τῶν εἰρημένων δύνανται, ἐὰν μὴ παρ᾽ ἡμῶν τὴν χαθ᾽ ἡμῶν προδοσίαν παραλάθωσιν, ἐὰν μὴ τὰς χεῖρας τῆς ψυχῆς δήσαντες, οὕτως αὐτοῖς ἀκολουθήσωμεν, Οὗτοι τοίνυν αἰσχύνονται, ὅταν ἡμᾶς A ὑψηλοτέρους ποχὺ τῆς παρ᾽ αὐτῶν ἐπιδουλῆς καὶ xazορθοῦντας θεάσωνται. «᾿Αποστραφείησαν παραυτίχα. » Παραυτίχα, τουτέστιν εὐθέως, καὶ ἀναθολῆς χωρίς. Τίνας δὲ ἐν τάχει χαταισχυνθῆναι βούλεται; Τοὺς λέγοντας: Εὖγε, εὖγδ' τουτέστι τοὺς ἐγγελῶντας, τοὺς χολαχεύοντας, τοὺς ἀπατῶντας, τοὺς ἀποδεχομένους ὡς ἀγαθὰ τὰ βλαδερὰ καὶ θανάσιμα. [Πλὴν ὅτι τοὺς μὲν νοηιοὺς ἐχθροὺς χαταισχυνθῆναι καὶ ἀποστραφῆνα: μόνον, τοὺς δὲ αἰσθητοὺς διὰ τάχους προσεὐχεται " εὐχολώτεροι γὰρ οὗτοι, ὡς ἀδελφοὶ τῇ φύσει, καὶ ὁμογενεῖς, καὶ ὁμόφυλοι. «᾽Δγαλλιάσθωσαν καὶ εὐφρανθήτωσαν. » Σωτήριον τοῦ Πατρὸς ὁ Χριστὸς ὀνομάζεται" ἐν αὐτῷ γὰρ τοῦ γένους τῶν ἀνθρώπων ἡ σωτηρία πέπραχται. “Ὅθεν καὶ Συμεὼν ἀπολαθὼν τὸν Χριστὸν ἐν ταῖς ἀγχάλαις ἔλεγε" Νῦν ἀποιύεις τὸν δοῦ.1όν" σου, Δέσποτα, κατὰ τὸ ῥῆμά σου, ἐν εἰρήνῃ" ὕτι εἶδον" οἱ égüaAqol μου τὸ Σωτήριόν σου. Οἱ τοίνυν τοῦτο ἀγαπῶντες τὸ σωτήριον, διαπαντὸς τὸν Θεὸν μεγαλύνουσι, τουτέστι δοξάζουσιν" Oct, τὰ εἴδωλα χαταλιπόντες, τὸν Θεὸν ἡγάπησαν, τὸν ὄντως σώζοντα καὶ λυτρούμενον." « Βοηθός μου καὶ ῥύστης μου εἶ σύ. » Ὅτε γὰρ πάσης ἀνθρωπίνης βοηθείας ἐχπέσωμεν, τότε τὸν Θεὸν ἀντὶ πάντων εὑρήσομεν. Ἴσως δὲ καὶ ἐχ προσώπου ταῦτα τοῦ λαοῦ τῶν ἐθνῶν διαλέγεται" ᾧ καὶ πᾶς ὁ ψαλμὸς πρέπει" παρακαλοῦντος καὶ ἐπιταχύνοντος τοῦ Χριστοῦ βοήθειαν, καὶ χαταισχυνθῆναι τοὺς νοητοὺς ἐχθροὺς, δηλαδὴ τοὺς δαίμονας, πολὺν τετυραννηχότας χρόνον, xa0' ἡμῶν ἱκετεύοντος. Οὗτος ὁ λαὸς πτωχὸς καὶ πένης" πτωχὸς διὰ τὴν ἁμαρτίαν, πένης διὰ τὴν ἀσέθειαν. τὴν Βοηθὸς, ὡς ἰσχυρὸς ῥύστης, ὡς αὐτὸς ἐνέχυρον ὑπὲρ ἡμῶν τῷ θανάτῳ πρὸς μικρὸν, ὥστε ῥυσθῆναι τὴν ἡμετέραν αἰχμαλωσίαν διδόμενος. Μὴ χρονίσῃς. ᾿Απέγνωσται γὰρ παρὰ πάντων ἰατρῶν ὁ ἄῤῥωστος. Διόπερ καὶ ὁ ᾿Αμδαχοὺμ. ἔλεγεν" "Ἔτι μιχρὸν, Ὅσον» ὁ ἐρχόμενος ἥξει, καὶ οὐ ypovicev τοῦ Σωτῆρος ἐπιταχύνων τὴν ἄφιξιν.
PsALMOS X5th'. «Ho Theus, eis tēn boētheian.» Macharion syn tosautę̄ parrhēsią tǭ Theǭ proseuchesthai, hōste kai chatepeigein auton eis hēmeteran boētheian. Prōton de prosechein ton Theon, kai meta pouto tachynai, prosēuxato" ean gar holōs prosgę̄ tinos hē poias boētheias chrēzomen, parachrēma splanchnizetai: splanchnistheis de tachynei, kai ouch anathal- « Aischynthētōsan, xax entrapētōsan. » Hoi zētountes hēmōn tas psychas diaphtheirai, hoi daimones eisi malista " zētousi 0E kai prys tas phaulas praxeis, hēdonas te atopous hēmas erethizontes anthrōpoi" all᾽ oudeteroi tōn eirēmenōn dynantai, ean mē par᾽ hēmōn tēn chath᾽ hēmōn prodosian paralathōsin, ean mē tas cheiras tēs psychēs dēsantes, houtōs autois akolouthēsōmen, Houtoi toinyn aischynontai, hotan hēmas A hypsēloterous pochy tēs par᾽ autōn epidoulēs kai xazorthountas theasōntai. «᾿Apostrapheiēsan parauticha. » Parauticha, toutestin eutheōs, kai anatholēs chōris. Tinas de en tachei chataischynthēnai bouletai? Tous legontas: Euge, eugd' toutesti tous engelōntas, tous cholacheuontas, tous apatōntas, tous apodechomenous hōs agatha ta bladera kai thanasima. [Plēn hoti tous men noēious echthrous chataischynthēnai kai apostraphēna: monon, tous de aisthētous dia tachous proseuchetai " eucholōteroi gar houtoi, hōs adelphoi tę̄ physei, kai homogeneis, kai homophyloi. «᾽Dgalliasthōsan kai euphranthētōsan. » Sōtērion tou Patros ho Christos onomazetai" en autǭ gar tou genous tōn anthrōpōn hē sōtēria peprachtai. “Hothen kai Symeōn apolathōn ton Christon en tais anchalais elege" Nyn apoiyeis ton dou.1on" sou, Despota, kata to rhēma sou, en eirēnę̄" hyti eidon" hoi eguaAqol mou to Sōtērion sou. Hoi toinyn touto agapōntes to sōtērion, diapantos ton Theon megalynousi, toutesti doxazousin" Oct, ta eidōla chatalipontes, ton Theon hēgapēsan, ton ontōs sōzonta kai lytroumenon." « Boēthos mou kai rhystēs mou ei sy. » Hote gar pasēs anthrōpinēs boētheias echpesōmen, tote ton Theon anti pantōn heurēsomen. Isōs de kai ech prosōpou tauta tou laou tōn ethnōn dialegetai" hǭ kai pas ho psalmos prepei" parakalountos kai epitachynontos tou Christou boētheian, kai chataischynthēnai tous noētous echthrous, dēladē tous daimonas, polyn tetyrannēchotas chronon, xa0' hēmōn hiketeuontos. Houtos ho laos ptōchos kai penēs" ptōchos dia tēn hamartian, penēs dia tēn asetheian. tēn Boēthos, hōs ischyros rhystēs, hōs autos enechyron hyper hēmōn tǭ thanatǭ pros mikron, hōste rhysthēnai tēn hēmeteran aichmalōsian didomenos. Mē chronisę̄s. ᾿Apegnōstai gar para pantōn iatrōn ho arrhōstos. Dioper kai ho ᾿Amdachoum. elegen" "Eti michron, Hoson» ho erchomenos hēxei, kai ou ypovicev tou Sōtēros epitachynōn tēn aphixin.
[Psalm 69] “O God, to my help.” It is a blessed thing to pray to God with such boldness as even to urge him to our help. He prayed that God would first attend, and after that make haste; for if he attends at all to what help we need and of what kind, he at once has compassion, and having compassion he makes haste and does not delay.
“Let them be ashamed and confounded.” Those who seek to destroy our souls are above all the demons; but men too seek it, provoking us to base actions and absurd pleasures. Yet neither of these can do so unless they receive from us our betrayal of ourselves, unless we bind the hands of the soul and so follow them. These, then, are ashamed when they see us much higher than their plotting and doing what is right.
“Let them be turned back at once.” “At once,” that is, immediately and without delay. Whom does he wish to be put to shame quickly? Those who say, “Well done, well done”: that is, those who mock, who flatter, who deceive, who welcome harmful and deadly things as good. But he prays that the spiritual enemies may only be put to shame and turned back, while the visible ones may be so quickly; for these are more easily …, as brothers by nature, of the same race and the same stock.
“Let them rejoice and be glad.” Christ is called the salvation of the Father; for in him the salvation of the human race was wrought. Hence Simeon too, receiving Christ in his arms, said, “Now, Master, you let your servant depart in peace, according to your word; for my eyes have seen your salvation.” Those, then, who love this salvation magnify God continually, that is, glorify him: those who have left the idols and have loved God, who truly saves and redeems.
“You are my helper and my deliverer.” For when we have lost all human help, then we shall find God in place of all. Perhaps he speaks these words in the person of the people of the nations, to whom the whole psalm is fitting: Christ calling for help and hastening it, and begging that our spiritual enemies, the demons, who have tyrannized over us for a long time, may be put to shame. This people is poor and needy: poor because of sin, needy because of ungodliness. “Helper,” as strong; “deliverer,” as giving himself to death for a little while as a pledge on our behalf, so that our captivity might be ransomed. “Do not delay”: for the sick man has been given up by all the physicians. Therefore Habakkuk too said, “Yet a little while, and the one who is coming will come and will not delay,” hastening the arrival of the Saviour.
Ps 70:1 (69:2 LXX) (quotation, high confidence) · Ps 70:2 (69:3 LXX) (quotation, high confidence) · Ps 70:3 (69:4 LXX) (quotation, high confidence) · Ps 70:4 (69:5 LXX) (quotation, high confidence) · Luke 2:29 (quotation, high confidence) · Luke 2:30 (quotation, high confidence) · Ps 70:5 (69:6 LXX) (quotation, high confidence) · Hab 2:3 (quotation, high confidence) · Heb 10:37 (quotation, medium confidence)
Notes and citation
Summary: Hesychius reads Psalm 69 as an urgent prayer for God’s help against demons and flatterers, with Christ as the Father’s salvation and the ransom of the nations.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 69 LXX is Psalm 70 in English Bibles (verse numbers one ahead of the English). The psalm number in brackets follows the Septuagint.
- “Visible ones … more easily …”: the adjective (εὐκολώτεροι, “more easily dealt with” or “more easily won”) is uncertain.
- Simeon: Luke 2:29–30. Habakkuk: Hab 2:3 (in the form of Heb 10:37).
Topics: Prayer
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 69 (PG 93:1250; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/69
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-fragmenta-psalmos-69) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.
Chapter 70
70PG 93:1250
ΨΑΛΜΟΣ 0’. € Ἐν τῇ διχαιοσύνῃ σου ῥῦσαί με.» Καλῶς πρὸς τὺ, μὴ καταισχυνθείην, ἐν τῇ δικαιοσύνῃ σου. Εἰ γὰρ xaY εἰς σὲ ἥμαρτον, ἀλλὰ τούτων με δικαίως ἀπαλλάξεις" ὅτι τε οὐδεμίαν ἔχουσι γνῶσιν τῆς σῆς ἰσχύος, xaY ὅτι μάτην ἡμᾶς ἀδιχοῦσι. « Κλῖνον πρός με τὸ οὗς σου. » Τουτέστιν, ὡς ἀσθενεῖ συγχατάδηθι. Κλῖνον τὸ οὗς σου ὡς ἁμαρτωλῷ, καὶ μὴ δυναμένῳ σὺν παῤῥησίᾳ προσεύξασθαι" ἣ, τὸ γοῦν ἀληθέστερον, ἔγγισον. Οὐδὲ γὰρ ἡμεῖς ἐγγίσαι τῷ Θεῷ χωροῦμεν, ἐὰν μὴ, ὁ πανταχοῦ παρὼν, ἐγγὺς ἡμῶν γένηται τῇ συμπαθείᾳ. « Τενοῦ μοι elg Θεὸν ὑπερασπιστήν.» ᾿Αμαρτωλὸν παράνομόν τε xa ἄδικον χαλεῖ τὸν διάθολον" Ex. χειρός τε αὐτοῦ ῥυσθῆναι (δηλαδὴ τῆς ἁμαρτίας, ἣν ἐν ταῖς μεθοδείαις ἔχει τῶν ἡδονῶν) προσεύχεται. El δὲ καὶ ἀνθρώπων ἁμαρτωλῶν λέγει ῥυσθῆναι, καὶ τοῦτο μαχάριον. Εἰ μὲν γὰρ ἐχθρὸς ὁ ἁμαρτωλὸς, οὐ φείδεται" εἰ δὲ φίλος, βαρὺς καὶ οὕτως" οἷα γὰρ αὐτὸς ἄρα συμθουλεύει, τοῖς φίλοις καὶ προτρέπεται. ᾿Αμαρτωλοῦ τοίνυν ἐχθροῦ τε καὶ φίλου ῥυσθῆναι xa ἡμεῖς προσευξώμεθα" τοῦ μὲν διὰ φιλίας, τοῦ δὲ δυναστείας, ἑχατέρας ἀδίχου καὶ παρανόμου βλάπτοντος. « Πληρωθήτω τὸ στόμα μου αἰνέσεως. » Οὐδεὶς ὑμνῆσαι τὸν Θεὸν οὐδὲ τὰ τοῦ Θεοῦ, ἐὰν μὴ πληρωθῇ παρ᾽ αὐτοῦ σοφίας καὶ αἰνέσεως, δύναται. Τί δὲ ὑμνῆσαι βούλεται; Δόξαν Θεοῦ καὶ μεγαλοπρέπειαν" τουτέστ' τὰ μεγάλα τοῦ Θεοῦ, καὶ λίαν δεδοξασμένα θαύματα, περὶ ὧν ἔλεγεν" Ὡς τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. « “Ὅπως ὑμνήσω τὴν δόξαν σου. » Μεγαλοπρέπειαν τὸ Πνεῦμα χαλεῖ" ἐν αὐτῷ γὰρ τὰ μεγάλα τοῦ Θεοῦ θαύματα καὶ τὰ χατορθώματα γίνεται. Ἡμέραν δὲ ὅλην τὸν βίον τὸν ἡμέτερον. « Ὅτι εἶπον οἱ ἐχθροί μου ἐμοί. » Φυλάσσουσιν ἡμῶν τὰς ψυχὰς, οὐχ εἰς ἀγαθὸν, ἀλλ᾽ εἰς xxxbv οἱ δαίμονες, ἐπιτηροῦντες αὐτὰς, ὥστε χα παγιδεῦσαι ἐνεδρεύοντες" οὗτοι γὰρ, ὅταν ἡμᾶς τηρῆσαντες διὰ τὴν ἁμαρτίαν, καὶ πρὸς ἀγαθοεργίας ἀσθενήσαντας ἴδωσιν, ὡς χαταληφθέντων ὑπὸ Θεοῦ, ἐν ὁμονοίᾳ βούλονται οὐ μόνον χαταδιῶξαι, ἀλλὰ καὶ χαταλαθεῖν σπουδάζοντες" δοχοῦσι γὰρ οὐχ εἶναι τὸν ῥυόμενον. « 'O θεός μου, μὴ μαχρύνῃς ἀπ᾽ ἐμοῦ. » Καὶ πῶς ὁ Θεὸς ἐπὶ πάντων καὶ ἐν πᾶσι μαχρύνεται, ἀλλ᾽ [ἢ] ὅταν ἡμεῖς τῆς αὐτοῦ παρουσίας ἀνάξια πράξωμεν; ὥσπερ διὰ τῆς προφητιχῆς γλώττης πρὸς Ἰουδαίους ἔλεγεν: Αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀνα μέσον ὑμῶν καὶ τοῦ Θεοῦ. « Ἐπλεόνασας ἐπ᾽ ἐμὲ τὴν μεγαλωσύνην. » Μεγαλωσύνη Θεοῦ ἡ πρὸς ἡμᾶς συγχατάθασις" ὡς γὰρ μέγιστος μένει μέγας, καὶ τοῖς μικροῖς συγχατἐρχεται. Πῶς δὲ τὴν πρὸς ἡμᾶς συγχατάθασιν ἐπλεόνασεν; “Ὅταν δηλονότι γενόμενος ἄνθρωπος, οὕτω τε ἡμᾶς ἐχ τῆς πλάνης ἐπιστρέψας οὐχ ἐφόθησεν ὡς δούλους, ἀλλ᾽ ὡς υἱοὺ: παρεχάλεσεν. € Καὶ γὰρ ἐγὼ ἐξομολογήσομαί σοι. » Οὐ τοσοῦτον τοῖς αἰσθητοῖς ὅσον ἐν χαρδίᾳ χαθαρᾷ, ἐν γλώττῃ σωφρονούσῃ, καὶ μηδὲν φθεγγομένῃ ἁγιωσύνης ἀλλότριον. Ταῦτα γὰρ ἀληθῶς σχεύη Ψαλμοῦ δικαίως ὀνομάζεται.
PsALMOS 0’. € En tę̄ dichaiosynę̄ sou rhysai me.» Kalōs pros ty, mē kataischyntheiēn, en tę̄ dikaiosynę̄ sou. Ei gar xaY eis se hēmarton, alla toutōn me dikaiōs apallaxeis" hoti te oudemian echousi gnōsin tēs sēs ischyos, xaY hoti matēn hēmas adichousi. « Klinon pros me to hous sou. » Toutestin, hōs asthenei synchatadēthi. Klinon to hous sou hōs hamartōlǭ, kai mē dynamenǭ syn parrhēsią proseuxasthai" hē, to goun alēthesteron, engison. Oude gar hēmeis engisai tǭ Theǭ chōroumen, ean mē, ho pantachou parōn, engys hēmōn genētai tę̄ sympatheią. « Tenou moi elg Theon hyperaspistēn.» ᾿Amartōlon paranomon te xa adikon chalei ton diatholon" Ex. cheiros te autou rhysthēnai (dēladē tēs hamartias, hēn en tais methodeiais echei tōn hēdonōn) proseuchetai. El de kai anthrōpōn hamartōlōn legei rhysthēnai, kai touto macharion. Ei men gar echthros ho hamartōlos, ou pheidetai" ei de philos, barys kai houtōs" hoia gar autos ara symthouleuei, tois philois kai protrepetai. ᾿Amartōlou toinyn echthrou te kai philou rhysthēnai xa hēmeis proseuxōmetha" tou men dia philias, tou de dynasteias, hechateras adichou kai paranomou blaptontos. « Plērōthētō to stoma mou aineseōs. » Oudeis hymnēsai ton Theon oude ta tou Theou, ean mē plērōthę̄ par᾽ autou sophias kai aineseōs, dynatai. Ti de hymnēsai bouletai? Doxan Theou kai megaloprepeian" toutest' ta megala tou Theou, kai lian dedoxasmena thaumata, peri hōn elegen" Hōs ta erga sou, Kyrie! panta en sophią epoiēsas. « “Hopōs hymnēsō tēn doxan sou. » Megaloprepeian to Pneuma chalei" en autǭ gar ta megala tou Theou thaumata kai ta chatorthōmata ginetai. Hēmeran de holēn ton bion ton hēmeteron. « Hoti eipon hoi echthroi mou emoi. » Phylassousin hēmōn tas psychas, ouch eis agathon, all᾽ eis xxxbv hoi daimones, epitērountes autas, hōste cha pagideusai enedreuontes" houtoi gar, hotan hēmas tērēsantes dia tēn hamartian, kai pros agathoergias asthenēsantas idōsin, hōs chatalēphthentōn hypo Theou, en homonoią boulontai ou monon chatadiōxai, alla kai chatalathein spoudazontes" dochousi gar ouch einai ton rhyomenon. « 'O theos mou, mē machrynę̄s ap᾽ emou. » Kai pōs ho Theos epi pantōn kai en pasi machrynetai, all᾽ [ē] hotan hēmeis tēs autou parousias anaxia praxōmen? hōsper dia tēs prophētichēs glōttēs pros Ioudaious elegen: Hai hamartiai hymōn diistōsin ana meson hymōn kai tou Theou. « Epleonasas ep᾽ eme tēn megalōsynēn. » Megalōsynē Theou hē pros hēmas synchatathasis" hōs gar megistos menei megas, kai tois mikrois synchaterchetai. Pōs de tēn pros hēmas synchatathasin epleonasen? “Hotan dēlonoti genomenos anthrōpos, houtō te hēmas ech tēs planēs epistrepsas ouch ephothēsen hōs doulous, all᾽ hōs huiou: parechalesen. € Kai gar egō exomologēsomai soi. » Ou tosouton tois aisthētois hoson en chardią chatharą, en glōttę̄ sōphronousę̄, kai mēden phthengomenę̄ hagiōsynēs allotrion. Tauta gar alēthōs scheuē Psalmou dikaiōs onomazetai.
[Psalm 70] “In your righteousness deliver me.” Well said, in relation to “let me not be put to shame”: “in your righteousness.” For even if I have sinned against you, yet you will justly set me free from these men, both because they have no knowledge of your strength and because they wrong us without cause.
“Incline your ear to me.” That is, come down to me as to one who is weak. Incline your ear as to a sinner, who cannot pray with boldness; or, which is truer, draw near. For we are not able to draw near to God unless he who is present everywhere comes near to us by his compassion.
“Be to me a protecting God.” He calls the devil a sinner, lawless and unjust, and prays to be delivered from his hand, that is, from sin, which he holds in the wiles of the pleasures. And if he also means to be delivered from sinful men, this too is blessed. For if the sinner is an enemy, he does not spare; and if a friend, he is grievous even so; for he urges on his friends the very things he himself plans. Let us too, then, pray to be delivered from the sinner, both enemy and friend; for the one does harm by friendship, the other by power, each of them unjust and lawless.
“Let my mouth be filled with praise.” No one can sing the praises of God or of the things of God unless he is filled by him with wisdom and praise. And what does he wish to praise? God’s glory and majesty, that is, the great and very glorious wonders of God, of which he said, “How great are your works, Lord! In wisdom you have made them all.”
“That I may sing of your glory.” By “majesty” he means the Spirit; for in the Spirit the great wonders and achievements of God come to pass. And by “the whole day” he means our life.
“For my enemies spoke against me.” The demons watch our souls, not for good but for evil, observing them so as to lie in wait and ensnare them. For when, having watched us, they see us weakened by sin for doing good, they wish, as though we had been abandoned by God, not only to pursue us with one mind but they are eager to seize us too; for they think that there is no one to deliver.
“My God, do not be far from me.” And how is God, who is over all and in all, far off, unless we do things unworthy of his presence? As he said to the Jews through the prophet’s tongue, “Your sins stand between you and God.”
“You have increased your greatness toward me.” God’s greatness is his condescension toward us; for, being the greatest, he remains great and comes down to the small. And how did he increase his condescension toward us? When, having become man and so turned us from error, he did not frighten us as slaves but exhorted us as sons.
“For I too will confess to you.” Not so much with things of sense as with a pure heart, with a sober tongue that utters nothing foreign to holiness. For these are rightly called the true “instruments of the psalm.”
Ps 71:2 (70:2 LXX) (quotation, high confidence) · Ps 71:1 (70:1 LXX) (allusion, medium confidence) · Ps 71:3 (70:3 LXX) (quotation, high confidence) · Ps 71:4 (70:4 LXX) (allusion, high confidence) · Ps 71:8 (70:8 LXX) (quotation, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence) · Ps 71:10 (70:10 LXX) (quotation, high confidence) · Ps 71:11 (70:11 LXX) (allusion, high confidence) · Ps 71:12 (70:12 LXX) (quotation, high confidence) · Isa 59:2 (quotation, high confidence) · Ps 71:21 (70:21 LXX) (quotation, high confidence) · Ps 71:22 (70:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 70 as a prayer for deliverance from the devil and from sinful friends and enemies, and finds God’s greatness in his condescension in the incarnation.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 70 LXX is Psalm 71 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint.
- “How great are your works”: Ps 103:24 LXX (104:24). “Your sins stand between you and God”: Isa 59:2.
Topics: Prayer
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 70 (PG 93:1250; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/70
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.
Chapter 71
71PG 93:1250
ΨΑΛΜΟΣ OA. « ΚΚαταθήσεται ὡς ὑετὸς ἐπὶ πόχον. » Τὴν χένωσιν τοῦ Μονογενοῦς τὴν εἰς τὴν Θεοτόχον Παρθένον λέγει" πόχον δὲ αὐτῆς τὴν γαστέρα δικαίως ἐχάλεσεν' ἐπειδὴ τοῦ Θεοῦ Λόγου τὴν ἐπιδημίαν « Ἐνώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες. » Νῦν μὲν ἐχόντες, ἐν δὲ τῷ μέλλοντι καὶ ἄχοντες. Οὕὔπω γὰρ, xavà τὸν ᾿Απόστολον, ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. ᾿Αλλὰ τότε κάμψει αὑτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ xacay0oriar., Ἐκχθροὶ δὲ αὐτοῦ λείχοντες χοῦν, οἱ τὰς τῆς σαρχὸς ἡδυπαθείας τιμῶντες. € "Ex τόχου καὶ ἐξ ἀδιχίας. » Πείσει τοίνυν, φησὶ, τοὺς ἀδιχίᾳ καὶ πλεονεξία καίροντας, ἐλέῳ καὶ φιλανθρωπίᾳ χεχρῆσθαι. Τοῦτο ὃὲ ἣν ὅπερ ἐπεσημήνατο 4| τοῦ Εὐαγγελίου Γραφὴ φήσασα: Τούτους τοὺς δώδεχα ἐξειϊέξατο ὁ "Inσοῦς, οὺς καὶ ἀποστόλους ὠνόμασεν. « Καὶ ἔντιμον τὸ ὄνομα αὐτῶν. » Ποῖον ὄνομα; 'O Χριστὸς, ἀφ᾽ οὗ Χριστιανοὶ χεχλήμεθα. Οὕτω γὰρ ἔντιμον τὸ ὄνομα αὐτοῦ ἐνώπιον τῶν OU αὑτοῦ σωθέντων καὶ πιστευσάντων χαθέστηxsw' ὥστε τοὺς μὲν πλούτου, τοὺς δὲ ἀξίας, τοὺς δὲ καὶ αὐτῆς τῆς ζωῆς χαταφρονῆσαι, ἵνα μὴ τὸ τῶν Χριστιανῶν ἀρνήσασθαι ὑπομείνωσιν ὄνομα. « Καὶ προσεύξονται περὶ αὐτοῦ. » Οὐδὲ γὰρ ἐν ἐχχλησίαις μόνον, ἀλλὰ καὶ ἐν ἀγοτουτέστι δοξολογία, παρὰ τῶν εἰς αὐτὸν πεπιστευχότων χηρύττεται. « Καὶ εὐλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς.» Πᾶσαι γὰρ φυλαὶ, πᾶσα: γλῶσσαι καὶ χῶραι, πρότερον ἐν τῇ πλάνῃ διάγουσαι, νῦν συμφώνως τὴν εὐλογίαν ἐδέξαντο" ὅθεν αὐτὸν καὶ μαχαριοῦσι" ποῖον μαχαρισμὸν, ἣ πάντως τὸν ἐν τοῖς Εὐαγγελίοις χείμενον" Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὺς £0nAacac; « Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ Ἰσραήλ. » Διὰ τί δὲ διπλασιάζει τὸ, Γένοιτο; Ἐπιταχῦναι τὴν ἡμετέραν ἐλευθερίαν βουλόμενος καὶ τὴν τῶν δικαίων ἐλπίδα. Ὅταν γὰρ ἡ γῆ πληρωθῇ τῆς δόξης τοῦ Χριστοῦ, τότε ὁ παρὼν χόσμος συντελεῖται, καὶ ἡ βασιλεία τῶν οὐρανῶν ἐμφανίσεται.
PsALMOS OA. « KKatathēsetai hōs hyetos epi pochon. » Tēn chenōsin tou Monogenous tēn eis tēn Theotochon Parthenon legei" pochon de autēs tēn gastera dikaiōs echalesen' epeidē tou Theou Logou tēn epidēmian « Enōpion autou propesountai Aithiopes. » Nyn men echontes, en de tǭ mellonti kai achontes. Houypō gar, xava ton ᾿Apostolon, horōmen autǭ ta panta hypotetagmena. ᾿Alla tote kampsei hautǭ pan gony epouraniōn, kai epigeiōn, kai xacay0oriar., Ekchthroi de autou leichontes choun, hoi tas tēs sarchos hēdypatheias timōntes. € "Ex tochou kai ex adichias. » Peisei toinyn, phēsi, tous adichią kai pleonexia kairontas, eleǭ kai philanthrōpią chechrēsthai. Touto hoe hēn hoper epesēmēnato 4| tou Euangeliou Graphē phēsasa: Toutous tous dōdecha exeiïexato ho "Insous, ous kai apostolous ōnomasen. « Kai entimon to onoma autōn. » Poion onoma? 'O Christos, aph᾽ hou Christianoi chechlēmetha. Houtō gar entimon to onoma autou enōpion tōn OU hautou sōthentōn kai pisteusantōn chathestēxsw' hōste tous men ploutou, tous de axias, tous de kai autēs tēs zōēs chataphronēsai, hina mē to tōn Christianōn arnēsasthai hypomeinōsin onoma. « Kai proseuxontai peri autou. » Oude gar en echchlēsiais monon, alla kai en agotoutesti doxologia, para tōn eis auton pepisteuchotōn chēryttetai. « Kai eulogēthēsontai en autǭ pasai hai phylai tēs gēs.» Pasai gar phylai, pasa: glōssai kai chōrai, proteron en tę̄ planę̄ diagousai, nyn symphōnōs tēn eulogian edexanto" hothen auton kai machariousi" poion macharismon, hē pantōs ton en tois Euangeliois cheimenon" Makaria hē koilia hē bastasasa se, kai mastoi ous £0nAacac? « Eulogētos Kyrios ho Theos tou Israēl. » Dia ti de diplasiazei to, Genoito? Epitachynai tēn hēmeteran eleutherian boulomenos kai tēn tōn dikaiōn elpida. Hotan gar hē gē plērōthę̄ tēs doxēs tou Christou, tote ho parōn chosmos synteleitai, kai hē basileia tōn ouranōn emphanisetai.
[Psalm 71] “He will come down like rain upon a fleece.” He means the self-emptying of the Only-begotten into the Virgin, the Mother of God; and he rightly called her womb a fleece, since … the coming of God the Word …
“Before him the Ethiopians will fall down.” Now willingly, but in the age to come even unwillingly. For, according to the Apostle, “we do not yet see all things subjected to him”; but then “every knee will bow to him, of those in heaven and on earth and under the earth.” And his enemies who lick the dust are those who honour the soft delights of the flesh.
“From usury and from injustice.” He will persuade, then, he says, those who delight in injustice and greed to practise mercy and love for mankind. This was what the Scripture of the Gospel indicated when it said, “Jesus chose these twelve, whom he also named apostles.”
“And their name is honoured.” What name? Christ, from whom we have been called Christians. For his name has become so honoured before those who were saved and believed through him that some despised wealth, others rank, and others life itself, so as not to endure denying the name of Christians.
“And they will pray for him.” For not only in the churches but also in the marketplaces … that is, his glorification, is proclaimed by those who have believed in him.
“And all the tribes of the earth will be blessed in him.” For all tribes, all tongues and lands, which formerly lived in error, have now received the blessing with one accord; hence they will also call him blessed. What blessing, if not the one set down in the Gospels: “Blessed is the womb that bore you, and the breasts that you sucked”?
“Blessed be the Lord, the God of Israel.” And why does he double the “So be it”? Because he wishes to hasten our freedom and the hope of the righteous. For when the earth is filled with the glory of Christ, then the present world comes to its end, and the kingdom of heaven will appear.
Ps 72:6 (71:6 LXX) (quotation, high confidence) · Ps 72:9 (71:9 LXX) (quotation, high confidence) · Heb 2:8 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Ps 72:14 (71:14 LXX) (quotation, high confidence) · Luke 6:13 (quotation, medium confidence) · Ps 72:15 (71:15 LXX) (quotation, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence) · Luke 11:27 (quotation, high confidence) · Ps 72:18 (71:18 LXX) (quotation, high confidence) · Ps 72:19 (71:19 LXX) (allusion, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 71 of the Word’s descent into the Virgin, the Mother of God, the subjection of all nations to Christ, the honour of the Christian name, and the end of the world when the earth is filled with his glory.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 71 LXX is Psalm 72 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint.
- “The Mother of God”: Θεοτόκος in the Greek.
- The Apostle: Heb 2:8; Phil 2:10. “Jesus chose these twelve”: compare Luke 6:13; the link with the verse on usury is not explained in the surviving text (perhaps an allusion to Matthew the tax collector). “Blessed is the womb”: Luke 11:27. The doubled “So be it”: Ps 71:19 LXX (72:19).
Topics: Christology, Eschatology
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 71 (PG 93:1250; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/71
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-fragmenta-psalmos-71) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.
Chapter 72
72PG 93:1331
ΨΑΛΜΟΣ OD', € Ὡ: ἀγαθὸς ὁ Θεὸς τῷ Ἰσραήλ!» Πόδας xa διαθήματα τὰς πραχτιχὰς πορείας xa τὰ τῆς διανοίας προσαγορεύων χινήματα, ὡς αὐτὸς ἡμᾶς ἐν ἑτέρῳ μέρει τῆς τῶν ψαλμῶν προφητείας ἐδίδαξε, Λύχγος τοῖς ποσέ μου ὁ γόμος σου, καὶ φῶς ταῖς τρίδοις μου, λέγων. Καὶ πάλιν: Τὰ διαδήματά μου κατεύθυνον κατὰ τὸ Aóytór σου. Οὐ μὴν ἐσαλεύθη τοὺς πόδας" ἐπὶ τὸ χεῖρον οὐγ ἔτρεψεν, οὐδ para" οὐδὲ γὰρ ἔτρεψεν. « Ὅτι οὐχ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ. » τὰς ὁρμὰς τ Οὐ γὰρ ἔστιν ἀνάνευσις Ex τοῦ θανάτου τῆς ἁμαρτίας, σαφῶς δὲ τὸ εἰρημένον ἐν Παροιμίαι: πάσχουγε. 18. « φρογεῖ. Οὐδὲ τὰ ἀνθρώπινα παθεῖν ὑπομένουσιν. Θεωρεῖς ἡλίκον εἰς σαφήνειαν δύναται καὶ λέξις μία προστεθεῖσα τῷ πράγματι. Ἐξὸν γὰρ εἰπεῖν, Ἐν χόποις Ἔν κόποις ἀγθρώπων,, προσέθηχεν. "Avθρωπον δὲ ἐνταῦθα νόει τὸν φυλάττοντα τοῦ λογιχοῦ τὸ ἀξίωμα, τόν τε ἐν ἀρεταῖς ὄντα" ἣ τὸν, ὅταν πταίσῃ, διὰ μετανοίας τῆς ἐπιφερομένης παρὰ Θεοῦ διορθούμενον. Ἔν τούτοις τούτων χόποις οὐχ εἰσὶν οἱ ἁμοιρτωλοὶ, οὐὃξΣ μετὰ ἀνθρώπων μαστίζονται" τουτοὐχ εἰσὶν, ἐστιν, οὐ μετὰ δικαίων χοπιῶσι καὶ ἐργάζονται" καὶ περὶ ὧν εἴρηται Ἕχαστος τὸν ἴδιον μισθὸν ζήψεται καὶ τὸν ἴδιον» κόπον. Οὐδὲ μετὰ τῶν ὀλισθησάντων xoi ἐλπίδα σωτηρίας ἐχόντων μαστίζονται" εἰς obg γέγραπται" Ὃν ἀγαπᾷ Κύριος παιδεύει" μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεταῖι. « Περιεθάλοντο ἀδικίαν. ν Ἐφ᾽ οἷς ἐχρῆν αἰσχύνεσθαι, ἐπὶ τούτοις σεμνύνονται, ὥστε χαθάπερ περιθολαίοις καὶ σχέπη τοῖς πλημμελήμασι χρήσασθαι. Καλῶς δὲ ἀλλήλοις ταῦτα συνῆψε τὰ πλημμελήματα: ἀπὸ γὰρ τῆς ὑπερηφανίας εἰς ἀδικίαν ὡς τὰ πολλὰ καὶ εἰς πλεονεξίαν ἄνθρωποι πίπτουσι. Οὐ δύναται δὲ τῶν αἱρετιχῶν ἣ τῶν βλασφήμων ἐπιχρατεῖν ἄχρι πολλοῦ τὰ ῥήματα" διέρχονται δὲ τὴν γῆν, ὀλίγους τινὰς κατὰ πάροδον βλάπτοντα. Τοῦτο συνιέντες οἱ πιττοὶ, x&y τύχωσι πλανηθέντες, ἐπιστρέφουσι" περὶ ὧν τὰ ἑξῆς ὁ Ῥαλμῳδὸς ἐμελῴδησε. « Καὶ εἶπα "Apa ματαίως ἐδικαίωσα. » ἰ Τουτέστιν, "Apa μάτην τοὺς λογισμοὺς, μάτην τὰς πράξεις ἐχάθηρα, καὶ τὴν χαρδίαν μὲν ἐδικαίωσα, μηδὲν ἐν αὐτῇ λογιζόμενος ἄδιχον᾽ τὰς ἐν ἀγαθαῖς δηλαδὴ πρά- ΕἸ ταῖς οὐχ ἐχούσαις τὴν ἐξ ἁμαρτίας ζωήν. Τουτἐστι, Ζημίαν οὐ διελογιζόμην" ζημία γὰρ ὄντως us χῆς fj ἁμαρτία, Θεοῦ φιλίαν αὐτὴν ζημιοῦσα, τῶν ἀγαθῶν τὸ χάλλιστον. « Καὶ ἐγενόμην μεμαστιγωμένος. » Ὁ γὰρ ἑαυτὸν μαστιγῶν ἐφ᾽ οἷς ἐπλημμέλησε, xa τὸν οἰχεῖον ἔλεγχον εἰς τὰς πρωΐας, ἐν φωτὶ δηλαδὴ, καὶ οὐχ ἐν σχότῳ, τιθέμενος, οὗτος ἐν λογισμοῖς χαθαρεύε: xa πράξεσιν. ᾿Ελέγχεται δὲ ἐν φωτὶ ἂν ὁ παῤῥησίας μεταδιδοὺς τοῖς ἐλέγχουσιν, ὁ τὸ σοφὸν ἐχεῖνο λόγιον ἐπιτηρῶν, ὅπερ ἐν Παροιμίαις εἴρηται" "Ἐλεγξαι σοφὸν, καὶ ἀγαπήσει σε. "Ev σχότῳ δὲ ὁ φεύγων τοὺς ἐντρέποντας᾽ εἰς ὃν ὁ δεύτερος στίχος τῆς Παροιμίας ἥρμοσεν "EJeyze τὸν" ἄφρονα, καὶ προσθήσει τοῦ μισῆσαί σε. « Ὅτι ἐξεχαύθη ἡ καρδία μου. » ᾿Βξουδένωμαι, φησὶ, καὶ αὐτός" τουτέστιν, Ἔν cóεἰᾳ γέγονα" ἐπειδὴ ἐξεχαύθη ἡ χαρδία μου εἰς κεονεξίαν, εὔδηλον xa οἱ νεφροί μον ἠλλοιώθησαν" τὰν γάρ τις ὑπὸ τῆς τῶν χεῖρας δὲ ἐν ἀθώοις ἔπλυνα, εἰς ἡδονὰς δὲ νόησον. " ἁμαρτωλῶν εὐθηνίας δολωθεὺὶς, ἐρεθισθῇ πρὸς τὴν ἐχείνων μίμησιν, παραχρῆμα ἐξουθενεῖτα!, xo αὐλίζεται, ἐχ τοῦ οἰχείου μεταπεσὼν ἀξιώματος. Σφόδρα δὲ ἁρρμοδίως προστέθειχε τὸ, Obx ἔγγωγ" ἐπειδήπερ ἀγνοοῦσιν οἱ πολλοὶ τὴν συμθαίνουσαν αὐτοῖς ἐχ τῶν ἁμαρτημάτων εὐτέλειαν" οἱ μὲν ὡς ἱερεῖς, οἱ δὲ ὡς ἄρχοντες, Ex τοῦ περιχειμένου σχῇ ματος ἀπατώμενοι. « Κτηνώδης ἐγενήθην παρὰ τήνους γὰρ ἴδιον τὸ πλανᾶσθαι, καὶ πάλιν ἀπὸ τῆς πλάνης ῥάῤδῳ τυχὸν ἢ χαλινῷ μετατίθεσθαι. Εἰς χαιρὺὸν δὲ τὸ παρὰ col καὶ μετὰ σοῦ προσέθηχε,. τὸν λόγον ἀσφαλιζόμενος" ἐπειδή τινές εἰσι, τῷ διαθύλῳ χτηνῶν δίχην ἀνοήτων ἑπόμενοι" περὶ ὧν εἴρηται, Παρασυγνεδιϊήθη τοῖς κτήνεσι τοῖς ἀγνοήτοις, καὶ ὡμοιώθη αὐτοῖς. ᾿Αλλὰ πῶς εἶναι διαπαντὸς μετὰ τοῦ Θεοῦ, ὁ τὴν ὁρμὴν ὅλως εἰ καὶ πρόσzatgoy ἐσχηχὼς ἐπὶ τὸ χεῖρον δύναται; Ἢ δῆλον, ὡς οὐχ ἁμαρτάνων τῇ προθέσει, ἀπατώμενος δὲ πέπονθε" διόπερ ἀναχοπεὶς τῷ χαλινῷ τῷ νόμῳ παραχρῆμα ἐπέστρεψε. « Τί γάρ μοι ὑπάρχει ἐν τῷ οὐρανῷ; » ᾿Εξέλιπεν ἡ καρδία μου καὶ ἡ σάρξ μου, ἀπὸ τῶν βιωτιχῶν δηλαδὴ καὶ ἀνθρωπίνων πραγμάτων. Ὅταν γὰρ ἐχεῖθεν ἐχλίπῃ, τουτέστιν, ὅταν ἀπ᾽ αὖτῶν ἀναχωρήσῃ καὶ παύσηται, τότε μερίδα τὸν Θεὸν χαρδίας αἰρετον γίνεται, ὥστε Θεὸς αὐτῆς διὰ τὴν χτῆσιν καὶ τὴν ἐνοίχησιν λέγεσθαι.
PsALMOS OD', € Hō: agathos ho Theos tǭ Israēl!» Podas xa diathēmata tas prachtichas poreias xa ta tēs dianoias prosagoreuōn chinēmata, hōs autos hēmas en heterǭ merei tēs tōn psalmōn prophēteias edidaxe, Lychgos tois pose mou ho gomos sou, kai phōs tais tridois mou, legōn. Kai palin: Ta diadēmata mou kateuthynon kata to Aoytor sou. Ou mēn esaleuthē tous podas" epi to cheiron oug etrepsen, oud para" oude gar etrepsen. « Hoti ouch estin ananeusis en tǭ thanatǭ. » tas hormas t Ou gar estin ananeusis Ex tou thanatou tēs hamartias, saphōs de to eirēmenon en Paroimiai: paschouge. 18. « phrogei. Oude ta anthrōpina pathein hypomenousin. Theōreis hēlikon eis saphēneian dynatai kai lexis mia prostetheisa tǭ pragmati. Exon gar eipein, En chopois En kopois agthrōpōn,, prosethēchen. "Avthrōpon de entautha noei ton phylattonta tou logichou to axiōma, ton te en aretais onta" hē ton, hotan ptaisę̄, dia metanoias tēs epipheromenēs para Theou diorthoumenon. En toutois toutōn chopois ouch eisin hoi hamoirtōloi, ouoxS meta anthrōpōn mastizontai" toutouch eisin, estin, ou meta dikaiōn chopiōsi kai ergazontai" kai peri hōn eirētai Hechastos ton idion misthon zēpsetai kai ton idion» kopon. Oude meta tōn olisthēsantōn xoi elpida sōtērias echontōn mastizontai" eis obg gegraptai" Hon agapą Kyrios paideuei" mastigoi de panta huion hon paradechetaii. « Periethalonto adikian. n Eph᾽ hois echrēn aischynesthai, epi toutois semnynontai, hōste chathaper peritholaiois kai schepē tois plēmmelēmasi chrēsasthai. Kalōs de allēlois tauta synēpse ta plēmmelēmata: apo gar tēs hyperēphanias eis adikian hōs ta polla kai eis pleonexian anthrōpoi piptousi. Ou dynatai de tōn hairetichōn hē tōn blasphēmōn epichratein achri pollou ta rhēmata" dierchontai de tēn gēn, oligous tinas kata parodon blaptonta. Touto synientes hoi pittoi, x&y tychōsi planēthentes, epistrephousi" peri hōn ta hexēs ho Rhalmǭdos emelǭdēse. « Kai eipa "Apa mataiōs edikaiōsa. » i Toutestin, "Apa matēn tous logismous, matēn tas praxeis echathēra, kai tēn chardian men edikaiōsa, mēden en autę̄ logizomenos adichon᾽ tas en agathais dēladē pra- EI tais ouch echousais tēn ex hamartias zōēn. Toutesti, Zēmian ou dielogizomēn" zēmia gar ontōs us chēs fj hamartia, Theou philian autēn zēmiousa, tōn agathōn to challiston. « Kai egenomēn memastigōmenos. » Ho gar heauton mastigōn eph᾽ hois eplēmmelēse, xa ton oicheion elenchon eis tas prōïas, en phōti dēladē, kai ouch en schotǭ, tithemenos, houtos en logismois chathareue: xa praxesin. ᾿Elenchetai de en phōti an ho parrhēsias metadidous tois elenchousin, ho to sophon echeino logion epitērōn, hoper en Paroimiais eirētai" "Elenxai sophon, kai agapēsei se. "Ev schotǭ de ho pheugōn tous entrepontas᾽ eis hon ho deuteros stichos tēs Paroimias hērmosen "EJeyze ton" aphrona, kai prosthēsei tou misēsai se. « Hoti exechauthē hē kardia mou. » ᾿Bxoudenōmai, phēsi, kai autos" toutestin, En coeią gegona" epeidē exechauthē hē chardia mou eis keonexian, eudēlon xa hoi nephroi mon ēlloiōthēsan" tan gar tis hypo tēs tōn cheiras de en athōois eplyna, eis hēdonas de noēson. " hamartōlōn euthēnias dolōtheuis, erethisthę̄ pros tēn echeinōn mimēsin, parachrēma exoutheneita!, xo aulizetai, ech tou oicheiou metapesōn axiōmatos. Sphodra de harrmodiōs prostetheiche to, Obx engōg" epeidēper agnoousin hoi polloi tēn symthainousan autois ech tōn hamartēmatōn euteleian" hoi men hōs hiereis, hoi de hōs archontes, Ex tou pericheimenou schę̄ matos apatōmenoi. « Ktēnōdēs egenēthēn para tēnous gar idion to planasthai, kai palin apo tēs planēs rhardǭ tychon ē chalinǭ metatithesthai. Eis chairyon de to para col kai meta sou prosethēche,. ton logon asphalizomenos" epeidē tines eisi, tǭ diathylǭ chtēnōn dichēn anoētōn hepomenoi" peri hōn eirētai, Parasygnediïēthē tois ktēnesi tois agnoētois, kai hōmoiōthē autois. ᾿Alla pōs einai diapantos meta tou Theou, ho tēn hormēn holōs ei kai proszatgoy eschēchōs epi to cheiron dynatai? Ē dēlon, hōs ouch hamartanōn tę̄ prothesei, apatōmenos de peponthe" dioper anachopeis tǭ chalinǭ tǭ nomǭ parachrēma epestrepse. « Ti gar moi hyparchei en tǭ ouranǭ? » ᾿Exelipen hē kardia mou kai hē sarx mou, apo tōn biōtichōn dēladē kai anthrōpinōn pragmatōn. Hotan gar echeithen echlipę̄, toutestin, hotan ap᾽ autōn anachōrēsę̄ kai pausētai, tote merida ton Theon chardias aireton ginetai, hōste Theos autēs dia tēn chtēsin kai tēn enoichēsin legesthai.
[Psalm 72] “How good is God to Israel!” He calls the practical courses and the movements of the mind feet and steps, as he himself taught us in another part of the prophecy of the Psalms, saying, “Your law is a lamp to my feet and a light to my paths”; and again, “Direct my steps according to your word.” Yet his feet were not shaken: he did not turn to the worse, nor …
“For there is no turning back in death.” For there is no turning back from the death of sin; and what is said in Proverbs plainly …
[“They are not in the toils of men.”] They do not even consent to suffer human things. You see how much even a single word added to the matter can do for clearness. For, though he could have said “in toils,” he added “in the toils of men.” Understand “man” here as the one who keeps the dignity of a rational being and lives in virtue; or as the one who, when he stumbles, is set right through the repentance that God brings. Sinners are not in the toils of these men, nor are they scourged with these men: that is, they do not toil and work with the righteous, of whom it is said, “Each will receive his own wage according to his own toil.” Nor are they scourged with those who have slipped and have hope of salvation, of whom it is written, “Whom the Lord loves he disciplines, and he scourges every son whom he receives.”
“They clothed themselves with injustice.” They take pride in the things they ought to be ashamed of, so that they use their offences as cloaks and covering. He rightly joined these offences together; for from arrogance men mostly fall into injustice and greed. But the words of heretics or blasphemers cannot prevail for long; they pass through the earth, harming a few as they go by. Understanding this, the faithful, even if they happen to be led astray, turn back; of these the Psalmist sang what follows.
“And I said, Then in vain I justified [my heart].” That is: Then in vain I cleansed my thoughts, in vain my actions, and justified my heart, thinking nothing unjust in it; [and I washed my hands among the innocent], that is, in good actions, which do not have the life that comes from sin. That is, I did not reckon a loss; for sin is truly the soul’s loss, depriving it of the friendship of God, the most beautiful of goods.
“And I was scourged.” For he who scourges himself for the things in which he has offended, and sets his own reproof “in the mornings,” that is, in light and not in darkness, is pure in thoughts and actions. He is reproved in light who gives freedom of speech to those who reprove him, who observes that wise saying in Proverbs: “Reprove a wise man, and he will love you”; in darkness, he who flees from those who correct him, to whom the second line of the proverb applies: “Reprove a fool, and he will go on to hate you.”
“For my heart was inflamed.” I too, he says, was set at nothing, that is, I came into worthlessness; since my heart was inflamed to greed, it is plain that my kidneys too were changed; understand them as turned to pleasures. For when someone, beguiled by the prosperity of sinners, is provoked to imitate them, he is at once set at nothing and …, fallen from his own dignity. And he very aptly added, “and I did not know,” since most people do not recognize the worthlessness that comes upon them from their sins, deceived, some as priests and others as rulers, by the outward rank that surrounds them.
“I became like a beast before you.” For it is the mark of beasts to stray, and again to be brought back from straying, perhaps by a rod or a bridle. He added “before you” and “with you” at the right moment, to safeguard the saying; since there are some who follow the devil like senseless beasts, of whom it is said, “He was compared to the senseless beasts and became like them.” But how can one who has had an impulse to the worse, even if only for a time, be always with God? It is plain that he suffered this not by sinning on purpose but by being deceived; therefore, checked by the bridle, the law, he at once turned back.
“For what have I in heaven?” “My heart and my flesh have failed,” that is, from the affairs of life and of men. For when it fails there, that is, when it withdraws from them and ceases, then it takes God as its portion …, so that he is called the God of the heart because of possession and indwelling.
Textual problem in this passage: see the notes.
Ps 73:1 (72:1 LXX) (quotation, high confidence) · Ps 73:2 (72:2 LXX) (allusion, high confidence) · Ps 119:105 (118:105 LXX) (quotation, high confidence) · Ps 119:133 (118:133 LXX) (quotation, high confidence) · Ps 73:4 (72:4 LXX) (quotation, high confidence) · Ps 73:5 (72:5 LXX) (quotation, high confidence) · 1 Cor 3:8 (quotation, high confidence) · Heb 12:6 (quotation, high confidence) · Ps 73:6 (72:6 LXX) (quotation, high confidence) · Ps 73:9 (72:9 LXX) (allusion, medium confidence) · Ps 73:13 (72:13 LXX) (quotation, high confidence) · Ps 73:14 (72:14 LXX) (quotation, high confidence) · Prov 9:8 (quotation, high confidence) · Prov 9:7 (allusion, medium confidence) · Ps 73:21 (72:21 LXX) (quotation, high confidence) · Ps 73:22 (72:22 LXX) (quotation, high confidence) · Ps 73:23 (72:23 LXX) (allusion, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence) · Ps 73:25 (72:25 LXX) (quotation, high confidence) · Ps 73:26 (72:26 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 72 of the believer tempted by the prosperity of sinners, who learns that sinners do not share the discipline of God’s sons, accepts reproof, and takes God as his portion.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 72 LXX is Psalm 73 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint. Lemmas lost in the scan are supplied in square brackets.
- “Your law is a lamp”: Ps 118:105 LXX (119:105). “Direct my steps”: Ps 118:133 LXX (119:133). “Each will receive his own wage”: 1 Cor 3:8. “Whom the Lord loves”: Heb 12:6 (Prov 3:12). “Reprove a wise man”: Prov 9:8. “He was compared to the senseless beasts”: Ps 48:13 LXX (49:12).
- The citation from Proverbs after “there is no turning back” is lost in the scan.
Topics: Ethics
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 72 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/72
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.
Chapter 73
73PG 93:1331
ΨΑΛΜΟΣ OT". c Ὡς ἐν δρυμῷ ξύλων. » ΠΑΝ ΜΈΡΗ 7s z Hy tlg τὸν αἰῶνα“ χτῆμα δὲ αὐτοῦ τῆς ες ᾿Αξίνας τὰς βλασφήμους τῶν Ἰουδαίων νοήσεις γλώσσας, τὰς δὲ αὐτὰς πέλυχα καὶ λαξευτήριον" καὶ θαυμαστὸν οὐδέν: ἀλλαχοῦ γὰρ μάχαιραν ὀξεῖαν αὖτὰς προσηγόρευσεν. Αὗται τοίνυν ἐξέχοψαν, φησὶ, καὶ χατέῤῥαξαν τὰς θύρας αὐτῆς, δηλαδὴ τὰς εἰσόδους τῆς εἰς Χριστὸν πίστεως. "Ὄνομα δὲ τοῦ Πατρὸς ὁ Υἱὺς, ὡς αὐτὸς γνωρίζων τὸν Πατέρα, καὶ 6€ αὐτοῦ γνωριζόμενος. Τούτου τὸ σχήνωμα (φησὶ δὲ τὴν οἰχονομίαν) εἰς γῆν τοῖς πάθεσιν ἐθεθήλωσαν" ἐν οὐρανῷ γὰρ δεδοξασμένος καὶ χατὰ τὸν χαιρὸν τῶν παθημάτων ἔμεινεν. « Εἶπαν ἐν τῇ χαρδίᾳ αὐτῶν. » Ποίας δὲ ἑορτάς; δῆλον ὡς & ίνας, αἵτινες ἀπὸ τῆς ἐπιδημίας τοῦ Σωτῇρος ἡλπίζοντο, οἷον ἀῤῥωστημάτων ἰάσεις, πλάνης ἀπαλλαγὴ, θεογνωσίας εἴσοδος. Αὗται. γὰρ ἀληθῶς ἑορταὶ Θεοῦ, καίρειν ἀτελεύτητα τὸν ἄνθρωπον, καὶ πανηγυρίζειν διαπαντὸς παρέχουσαι. Ταύτας τοίνυν διὰ τῆς εἰς αὐτὸν θουλῆς ἀνελεῖν ἐφαντάστθησαν. « Σὺ ἐχραταίωσας ἐν τῇ δυνάμε: σου. » Δράχοντα χαθύλου πᾶσαν ἀντιχειμένην προσαγορξύει δύναμιν" τοῦτο μὲν, ὡς ἰὸν ἀναιρετιχὸν ἔχουσαν" τοῦτο ὃὲ πρὸς ἀνάμνησιν τοῦ γεγονότος ἐν παραδείσῳ δράματος, ὅτε τὸν ὄφιν ὑπεισελθὼν ὁ ἐχθρὸς ἠπάτησε τὸν πρωτόπλαστον ἄνθρωπον. Τούτων τὰς γεφαλὰς συνέτριψεν ὁ Χριστὸς ἐν τῷ 08251, αὐτός τε γεπ5. 25. « ἴθι ζεσθαι. Κεφαλὴ δὲ τῶν νοητῶν δραχόντων ἡ ἁμαρτία. « Σὺ διέῤῥηξας πηγὰς xa χειμάῤῥους. » Ὥσπερ γὰρ αὐτὸς ἐνεργεῖ διὰ τοῦ ἁγίου Πνεύματος τὰ χαρίσματα, οὕτω ξηραίνει καὶ ἀναιρεῖ τὰ τοῦ πλάνου, ἅπερ δὴ καὶ τὸ ποταμοὺς ᾿Εβὰμ εἰχότως προσηγόρευσεν. Ἡθὰμ γὰρ βάτος ἑρμηνεύεται. Ἐπὶ φαύλοις δὲ τοῦτο χαρποῖς παρὰ τῇ θείᾳ Γρσφῇ τὸ φυτὸν διαθάλλεται. € Σή ἐστιν ἡ ἡμέρα, σὴ ἐστιν ἡ νύξ.» ᾿Αναμιμνήσχει τῆς ἑαυτοῦ δημιουργίας τὸν χτίσᾶντα, ἐχλελησμένον μὲν οὐδαμῶς, ὁμολογεῖσθαι δὲ αὐτὴν παρὰ πάντων, ὡς αὐτοῦ χτίσμα τυγχάνει, βουλόμενος, πολλὴν οὕτω τάξιν καὶ παντοδαπὴν ἔχουσαν, ὡς τὴν μὲν ἡμέραν τῇ νυχτὶ παραχωρεῖν, πῷ θέρει δὲ τὸ ἔαρ ὑπεξίστασθαι, ὅροις μετρεῖσθαι τὴν γῆν, καίτοιγε διὰ τὸ μέγεθος δοχοῦσαν ἀμέτρητον. Ὧν ἕχαστον Δημιουργὸν τὸν Θεὸν, ἐπιστημόνως αὐτὰ διαταξάμενον, δείχνυσιν. «€ Μὴ παραδῷς τοῖς θηρίοις. » Πένητας τοὺ: ἁμαρτωλοὺς xalci, τοὺς μηδένα αὐτοῖς δίχην ὑπερτιθέμενος.
PsALMOS OT". c Hōs en drymǭ xylōn. » PAN MERĒ 7s z Hy tlg ton aiōna“ chtēma de autou tēs es ᾿Axinas tas blasphēmous tōn Ioudaiōn noēseis glōssas, tas de autas pelycha kai laxeutērion" kai thaumaston ouden: allachou gar machairan oxeian autas prosēgoreusen. Hautai toinyn exechopsan, phēsi, kai chaterrhaxan tas thyras autēs, dēladē tas eisodous tēs eis Christon pisteōs. "Onoma de tou Patros ho Huiys, hōs autos gnōrizōn ton Patera, kai 6€ autou gnōrizomenos. Toutou to schēnōma (phēsi de tēn oichonomian) eis gēn tois pathesin ethethēlōsan" en ouranǭ gar dedoxasmenos kai chata ton chairon tōn pathēmatōn emeinen. « Eipan en tę̄ chardią autōn. » Poias de heortas? dēlon hōs & inas, haitines apo tēs epidēmias tou Sōtę̄ros hēlpizonto, hoion arrhōstēmatōn iaseis, planēs apallagē, theognōsias eisodos. Hautai. gar alēthōs heortai Theou, kairein ateleutēta ton anthrōpon, kai panēgyrizein diapantos parechousai. Tautas toinyn dia tēs eis auton thoulēs anelein ephantastthēsan. « Sy echrataiōsas en tę̄ dyname: sou. » Drachonta chathylou pasan anticheimenēn prosagorxyei dynamin" touto men, hōs ion anairetichon echousan" touto hoe pros anamnēsin tou gegonotos en paradeisǭ dramatos, hote ton ophin hypeiselthōn ho echthros ēpatēse ton prōtoplaston anthrōpon. Toutōn tas gephalas synetripsen ho Christos en tǭ 08251, autos te gep5. 25. « ithi zesthai. Kephalē de tōn noētōn drachontōn hē hamartia. « Sy dierrhēxas pēgas xa cheimarrhous. » Hōsper gar autos energei dia tou hagiou Pneumatos ta charismata, houtō xērainei kai anairei ta tou planou, haper dē kai to potamous ᾿Ebam eichotōs prosēgoreusen. Hētham gar batos hermēneuetai. Epi phaulois de touto charpois para tę̄ theią Grsphę̄ to phyton diathalletai. € Sē estin hē hēmera, sē estin hē nyx.» ᾿Anamimnēschei tēs heautou dēmiourgias ton chtisanta, echlelēsmenon men oudamōs, homologeisthai de autēn para pantōn, hōs autou chtisma tynchanei, boulomenos, pollēn houtō taxin kai pantodapēn echousan, hōs tēn men hēmeran tę̄ nychti parachōrein, pǭ therei de to ear hypexistasthai, horois metreisthai tēn gēn, kaitoige dia to megethos dochousan ametrēton. Hōn hechaston Dēmiourgon ton Theon, epistēmonōs auta diataxamenon, deichnysin. «€ Mē paradǭs tois thēriois. » Penētas tou: hamartōlous xalci, tous mēdena autois dichēn hypertithemenos.
[Psalm 73] “As in a forest of trees.” … for ever; and his possession … Understand the axes as the blaspheming tongues of the Jews, and the same as the hatchet and the chisel; and this is no wonder, for elsewhere he called them “a sharp sword.” These, then, he says, hewed down and broke in pieces its doors, that is, the entrances to faith in Christ. The Son is the name of the Father, since he himself makes the Father known and is made known through him. They profaned his tabernacle (he means the dispensation) to the ground by the sufferings; for in heaven he remained glorified even at the time of the sufferings.
“They said in their heart.” What feasts? Plainly those that were hoped for from the Saviour’s coming: healings of illnesses, deliverance from error, entrance into the knowledge of God. For these are truly God’s feasts, which enable a man to rejoice without end and to keep festival always. These, then, they imagined they could abolish by their plot against him.
“You strengthened [the sea] by your power.” He calls every opposing power in general a dragon: partly because it has deadly poison, partly in memory of the drama that took place in paradise, when the enemy entered the serpent and deceived the first-formed man. Christ crushed the heads of these in the water, when he himself … The head of the spiritual dragons is sin.
“You broke open springs and torrents.” For as he works the gifts through the Holy Spirit, so he dries up and destroys the things of the deceiver, which he fittingly called “the rivers of Etham.” For Etham is interpreted “bramble,” and in the divine Scripture this plant is censured for its bad fruits.
“Yours is the day, yours is the night.” He reminds the Creator of his own creation, not because he has in any way forgotten it, but because he wishes all to confess that it is his creature, having so great and varied an order that the day gives way to the night, the spring yields to the summer, and the earth is measured by bounds, although because of its size it seems immeasurable. Each of these shows God as the Creator, who has arranged them with knowledge.
“Do not hand over to the beasts.” He calls sinners “the poor” …
Ps 74:5 (73:5 LXX) (quotation, high confidence) · Ps 74:6 (73:6 LXX) (allusion, high confidence) · Ps 57:4 (56:5 LXX) (allusion, medium confidence) · Ps 74:7 (73:7 LXX) (allusion, high confidence) · Ps 74:8 (73:8 LXX) (quotation, high confidence) · Ps 74:13 (73:13 LXX) (quotation, high confidence) · Gen 3:1 (allusion, high confidence) · Ps 74:15 (73:15 LXX) (quotation, high confidence) · Ps 74:16 (73:16 LXX) (quotation, high confidence) · Ps 74:17 (73:17 LXX) (allusion, high confidence) · Ps 74:19 (73:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 73 of the Jews’ attack on faith in Christ and on his saving work, Christ crushing the dragons’ heads in the water, and the order of creation as witness to the Creator.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 73 LXX is Psalm 74 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint. A word lost from a lemma is supplied in square brackets.
- The comments on the Jews are translated exactly as written.
- “A sharp sword”: Ps 56:5 LXX (57:4). The serpent in paradise: Gen 3:1–15. “In the water, when he himself …”: the end of the sentence is lost; it probably referred to Christ’s baptism. Etham as “bramble”: an onomastic etymology.
Topics: Christology
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 73 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/73
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.
Chapter 74
74PG 93:1331
ΨΑΛΜΟΣ 0A. « Ἐξομολογησόμεθά σοι, ὁ Θεός. » Πρόσχες σαφῶς, ὅτι τὸ μὲν ἐξομολογεῖσθαι πολλῶν, τὸ ὃὲ διηγεῖσθαι σοῦ τοῦ Θεοῦ τὰ θαυμάσια, ἑνὸς Ex πολλῶν ἣν, ἐξομολογουμένου xa ἐπιχαλουμένου" διὸ πληθυντιχῷ μὲν προσώπῳ τὰ πρότερα. Πλὴν ἀλλὰ καὶ διπλῆν ἐξομολόγησιν τῷ Θεῷ προσφέρειν oi μέλλοντες, αὐτὸν ἐπιχαλεῖσθαε χρήζομεν: τὴν μὲν τοῖς λόγοις, τὴν δὲ τοῖς ἔργοις" λόγοις μὲν ἐν προσευχῇ, ἔργοις δὲ ἀναχωροῦντες ἐχείνων ἐφ᾽ οἷς ἐξομολογεῖσθαι xaY μεταμελεῖσθαι λέγομεν. Oz. γὰρ ἡμῶν ὁ Θεὸς, ὡς χαθαρθέντων, τὴν ἐπίχλησιν δέχεται, Ἐπιτρέπει δὲ καὶ διηγεῖσθαι τὰ οἰχεῖα θαυμάσια, ὅσα ταῖς Γραφαῖς ταῖς θεοπνεύστοις ἐμφέρεται. « Ὅταν λάθω χαιρόν. » Τὸν χαιρὸν λέγει τὸν αἰῶνα τὸν μέλλοντα. Νῦν γὰρ οὐχ ἔχει χαιρὸν ἡμῶν ἣ χρίσις, πολλῶν μὲν ἁμαρτωλῶν, πολλῶν δὲ δικαίων μεταθαλλομιένων εἰς θάτερον. « Ὅτι οὔτε ἀπὸ ἐξόδων. » "Ex τῆς τοῦ Θεοῦ, φησὶ, δοχιμασίας καὶ χρίσεως ὑψοῦντος καὶ ταπεινοῦντος ὃν βούλεται " Κύριος γὰρ πτωχίζει καὶ πιιουτίζει, ταπεινοῖ καὶ ἀνυψοῖ, οὐ μὴν ἀλόγως ἀλλὰ τοὺς μὲν διὰ πλούτου, τοὺς δὲ διὰ πενίαν δοχιμάζοντος.
PsALMOS 0A. « Exomologēsometha soi, ho Theos. » Prosches saphōs, hoti to men exomologeisthai pollōn, to hoe diēgeisthai sou tou Theou ta thaumasia, henos Ex pollōn hēn, exomologoumenou xa epichaloumenou" dio plēthyntichǭ men prosōpǭ ta protera. Plēn alla kai diplēn exomologēsin tǭ Theǭ prospherein oi mellontes, auton epichaleisthae chrēzomen: tēn men tois logois, tēn de tois ergois" logois men en proseuchę̄, ergois de anachōrountes echeinōn eph᾽ hois exomologeisthai xaY metameleisthai legomen. Oz. gar hēmōn ho Theos, hōs chatharthentōn, tēn epichlēsin dechetai, Epitrepei de kai diēgeisthai ta oicheia thaumasia, hosa tais Graphais tais theopneustois empheretai. « Hotan lathō chairon. » Ton chairon legei ton aiōna ton mellonta. Nyn gar ouch echei chairon hēmōn hē chrisis, pollōn men hamartōlōn, pollōn de dikaiōn metathallomienōn eis thateron. « Hoti oute apo exodōn. » "Ex tēs tou Theou, phēsi, dochimasias kai chriseōs hypsountos kai tapeinountos hon bouletai " Kyrios gar ptōchizei kai piioutizei, tapeinoi kai anypsoi, ou mēn alogōs alla tous men dia ploutou, tous de dia penian dochimazontos.
[Psalm 74] “We will confess to you, O God.” Notice clearly that confessing belongs to many, but recounting the wonders of you, God, belonged to one out of many who confesses and calls upon you; therefore the first words are in the plural. Moreover, we who are going to call upon him need to offer God a twofold confession: one in words, the other in deeds; in words in prayer, in deeds by withdrawing from those things for which we say that we confess and repent. For then God accepts our calling upon him, as those who have been cleansed. And he permits us also to recount his own wonders, all that are contained in the God-inspired Scriptures.
“When I receive the appointed time.” He means by the appointed time the age to come. For now our judgment does not have its time, since many sinners and many righteous are changed to the other state.
“For neither from the east …” From God’s testing and judgment, he says, who exalts and humbles whom he wills; for “the Lord makes poor and makes rich, he humbles and he exalts”; not without reason, but testing some through wealth and others through poverty.
Ps 75:1 (74:2 LXX) (quotation, high confidence) · Ps 75:2 (74:3 LXX) (quotation, high confidence) · Ps 75:6 (74:7 LXX) (quotation, high confidence) · Ps 75:7 (74:8 LXX) (allusion, high confidence) · 1 Sam 2:7 (quotation, high confidence)
Notes and citation
Summary: Hesychius reads Psalm 74 of a twofold confession in word and deed, of the final judgment reserved for the age to come, and of God testing some by wealth and others by poverty.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense. Psalm 74 LXX is Psalm 75 in English Bibles (verse numbers one ahead of the English). The psalm number in brackets follows the Septuagint.
- “The Lord makes poor”: 1 Sam 2:7 (1 Kgdms 2:7 LXX).
Topics: Prayer
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 74 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/74
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-fragmenta-psalmos-74) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.