Interpretation of the Psalms 108.1–109.7
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 108
108.1PG 80 80:1753
« Εἰς τὸ τέλος· ψαλμὸς τῷ Δαβίδ. » Τὸ σωτήριον πάθος, καὶ τὴν Ἰουδαίων μανίαν, καὶ τὴν Ἰούδα προδοσίαν, οὗτος ὁ ψαλμὸς προθεσπίζει. Ποδηγεῖ δὲ ἡμᾶς ἐπὶ τήνδε τὴν διάνοιαν καὶ ὁ μέγας Πέτρος δημηγορῶν, καὶ τῆς τοῦ Ἰούδα προδοσίας κατηγορῶν, καὶ τῆς προφητείας τὴν ἀπόδειξιν ἐντεῦθεν ποιούμενος. Μηδεὶς δὲ, ἀκούων τοῦ Κυρίου νομοθετοῦντος εὐλογεῖν τοὺς διώκοντας, ἐναντίαν ἡγείσθω τοῦ νομοθέτου τὴν προφητείαν. Οὐδὲ γὰρ ἐνταῦθα ἐπαρώμενος ὁ προφητικὸς διέξεισι λόγος, ἀλλὰ τὰς ἐσομένας, καὶ Ἰουδαίοις, καὶ τῷ Ἰούδᾳ, τιμωρίας προλέγων. Ἐσχημάτισται δὲ ὡς εὐκτικὸν τὸ προαγορευτικὸν τοῦτο, ὡς ἐπὶ τὸ πολὺ σύνηθες πανταχοῦ τῇ θείᾳ Γραφῇ.
« Eis to telos; psalmos tǭ Dabid. » To sōtērion pathos, kai tēn Ioudaiōn manian, kai tēn Iouda prodosian, houtos ho psalmos prothespizei. Podēgei de hēmas epi tēnde tēn dianoian kai ho megas Petros dēmēgorōn, kai tēs tou Iouda prodosias katēgorōn, kai tēs prophēteias tēn apodeixin enteuthen poioumenos. Mēdeis de, akouōn tou Kyriou nomothetountos eulogein tous diōkontas, enantian hēgeisthō tou nomothetou tēn prophēteian. Oude gar entautha eparōmenos ho prophētikos diexeisi logos, alla tas esomenas, kai Ioudaiois, kai tǭ Ioudą, timōrias prolegōn. Eschēmatistai de hōs euktikon to proagoreutikon touto, hōs epi to poly synēthes pantachou tę̄ theią Graphę̄.
"For the end; a psalm of David." This psalm foretells the saving passion, the madness of the Jews, and the betrayal of Judas. The great Peter, addressing the people, accusing Judas' betrayal and drawing his proof of the prophecy from here, leads us to this sense. Let no one who hears the Lord laying down the law to bless one's persecutors think the prophecy contrary to the lawgiver. For here the prophetic word does not proceed by cursing, but by foretelling the punishments that would come both on the Jews and on Judas. This prediction is put in the form of a wish, as is very common everywhere in the divine Scripture.
Ps 109:1 (108:1 LXX) (quotation, high confidence) · Acts 1:20 (allusion, high confidence) · Luke 6:28 (allusion, high confidence)
Notes and citation
Summary: Psalm 109 title: the psalm foretells Christ's passion and Judas' betrayal, as Peter shows in Acts; its curses are predictions in the form of wishes, not contrary to Christ's command to bless persecutors.
- Theodoret's statements about 'the madness of the Jews' are polemical; translated as written.
Notes on the original text
- Digital text corrected (repeated word and stray letters (OCR); stray letters (OCR); stray mark (OCR)): καὶ τὰ ὁ μέγας Πέτρος → καὶ ὁ μέγας Πέτρος; ἡγείσθω | τοῦ → ἡγείσθω τοῦ; διέξεισι Το λόγος → διέξεισι λόγος; ἐπὶ τὸ τὸ πολὺ σύνηθες πανταχοῦ τη τῇ → ἐπὶ τὸ πολὺ σύνηθες πανταχοῦ τῇ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.1 (PG 80 80:1753; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.2PG 80 80:1755
Ὁ Θεὸς, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ὅτι στόμα ἁμαρτωλοῦ, καὶ στόμα δολίου ἐπ᾿ ἐμὲ ἠνοίχθη.» ᾿Ανθρωπίνως ὁ Δεσπότης ταῦτα λέγει Χριστός. Ὡς ἄνθρωπος γὰρ εὔχεται, τῆς ἀνθρωπίνης φύσεως τὰ μέτρα πληρῶν· ὡς δὲ Θεὸς, τῶν εὐχομένων γνησίως προσδέχεται τὰς εὐχάς. Ὕμνον δὲ τὸ πάθος καλεῖ. Καὶ γὰρ ἐν τοῖς θείοις Εὐαγγελίοις δόξαν αὐτὸ προσαγορεύει. « Ελήλυθε γὰρ, φησὶν, ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου. » Στόμα δὲ ἁμαρτωλοῦ, καὶ στόμα δολίου, τὸν Ἰούδαν ὠνόμασεν· οὗτος γὰρ κρύβδην ἐποιήσατο πρὸς Ἰουδαίους τὰς τῆς προδοσίας συνθήκας.
Ho Theos, tēn ainesin mou mē parasiōpēsę̄s, hoti stoma hamartōlou, kai stoma doliou ep᾿ eme ēnoichthē.» ᾿Anthrōpinōs ho Despotēs tauta legei Christos. Hōs anthrōpos gar euchetai, tēs anthrōpinēs physeōs ta metra plērōn; hōs de Theos, tōn euchomenōn gnēsiōs prosdechetai tas euchas. Hymnon de to pathos kalei. Kai gar en tois theiois Euangeliois doxan auto prosagoreuei. « Elēlythe gar, phēsin, hē hōra, hina doxasthę̄ ho Huios tou anthrōpou. » Stoma de hamartōlou, kai stoma doliou, ton Ioudan ōnomasen; houtos gar krybdēn epoiēsato pros Ioudaious tas tēs prodosias synthēkas.
"O God, do not pass over my praise in silence, for the mouth of a sinner and the mouth of a deceitful man have been opened against me." Christ the Master says this in a human way. For as man he prays, fulfilling the measures of human nature; and as God he accepts the prayers of those who pray sincerely. He calls the passion a hymn; for in the divine Gospels too he calls it glory: "The hour has come," he says, "for the Son of Man to be glorified." He named Judas "the mouth of a sinner and the mouth of a deceitful man"; for he made the agreements of the betrayal with the Jews in secret.
Ps 109:2 (108:2 LXX) (quotation, high confidence) · John 12:23 (quotation, high confidence) · Matt 26:15 (allusion, medium confidence)
Notes and citation
Summary: Psalm 109:1–2: Christ speaks as man and calls his passion his 'praise,' as in John; the deceitful mouth is Judas.
- The distinction between what Christ does as man and as God is Theodoret's Christology; translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): ἀνθρωπίνης το φύσεως → ἀνθρωπίνης φύσεως; Εὐαγγε λίοις → Εὐαγγελίοις.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.2 (PG 80 80:1755; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.3PG 80 80:1755
« Ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ· καὶ λόγοις μίσους ἐκύκλωσάν με. » Ἀπὸ τοῦ Ἰούδα μετήνεγκε τὸν λόγον ἐπὶ ὅλον τὸ τῶν Ἰουδαίων συνέδριον. Οὗτοι γὰρ τῷ φθόνῳ δουλεύοντες τὸν ἄδικον ἐτύρευσαν θάνατον. Καὶ ἐπολέμησάν με δωρεάν. ᾿Αντὶ τοῦ ἀγαπᾶν με, ἐνδιέβαλλόν με. › Οὐ γὰρ μόνον κακοῦ τινος οὐκ ἐπειράθησαν παρ' ἐμοῦ, ἀλλὰ καὶ μυρίων ὅσων ἀπήλαυσαν ἀγαθῶν· ὑπὲρ ὧν ἀγαπᾶν ὀφείλοντες, τὰ δυσμενῶν ἔδρασαν. « Ἐγὼ δὲ προσηυχόμην. » Καὶ τούτου μάρτυς τῶν ἱερῶν Εὐαγγελίων ἡ ἱστορία. Τῷ ἰκρίῳ γὰρ σταυροῦ προσηλωμένος ἑβόα· « Πάτερ, ἄφες αὐτοῖς · οὐ γὰρ οἴδασι τί ποιοῦσιν. »
« Elalēsan kat' emou glōssę̄ dolią; kai logois misous ekyklōsan me. » Apo tou Iouda metēnenke ton logon epi holon to tōn Ioudaiōn synedrion. Houtoi gar tǭ phthonǭ douleuontes ton adikon etyreusan thanaton. Kai epolemēsan me dōrean. ᾿Anti tou agapan me, endieballon me. › Ou gar monon kakou tinos ouk epeirathēsan par' emou, alla kai myriōn hosōn apēlausan agathōn; hyper hōn agapan opheilontes, ta dysmenōn edrasan. « Egō de prosēuchomēn. » Kai toutou martys tōn hierōn Euangeliōn hē historia. Tǭ ikriǭ gar staurou prosēlōmenos heboa; « Pater, aphes autois ; ou gar oidasi ti poiousin. »
"They spoke against me with a deceitful tongue, and surrounded me with words of hatred." From Judas he turned the word to the whole council of the Jews; for they, enslaved to envy, contrived the unjust death. "And they fought against me without cause. Instead of loving me, they slandered me." "For not only did they suffer no evil from me, but they enjoyed countless good things; for which they ought to have loved me, but they acted as enemies." "But I prayed." The history of the holy Gospels is a witness of this too. For nailed to the wood of the cross he cried, "Father, forgive them, for they do not know what they are doing."
Ps 109:3 (108:3 LXX) (quotation, high confidence) · Ps 109:4 (108:4 LXX) (quotation, high confidence) · Luke 23:34 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:2–4: the council hated Christ without cause, repaying his kindness with slander, while he prayed for them on the cross.
Notes on the original text
- Digital text corrected (split word (OCR); split word and stray mark (OCR)): ὀφεί λοντες → ὀφείλοντες; προσηυχό μην., → προσηυχόμην. »; ποιοῦ σιν → ποιοῦσιν.
Topics: Christology, Prayer
Cite (SBL): Theodoret, Interp. Ps. 108.3 (PG 80 80:1755; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.5PG 80 80:1755
« Καὶ ἔθεντο κατ᾿ ἐμοῦ κακὰ ἀντὶ ἀγαθῶν, καὶ μίσος ἀντὶ ἀγαπήσεώς μου. » Ἐγὼ μὲν οὖν αὐτοὺς εὐεργεσίαις ἐπέκλυσα· αὐτοὶ δέ με τοῖς ἐναντίοις ἡμείψαντο.
« Kai ethento kat᾿ emou kaka anti agathōn, kai misos anti agapēseōs mou. » Egō men oun autous euergesiais epeklysa; autoi de me tois enantiois hēmeipsanto.
"And they repaid me evil for good, and hatred for my love." "I flooded them with benefits; they repaid me with the opposite."
Ps 109:5 (108:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:5: Christ's benefits were repaid with hatred.
Notes on the original text
- Digital text corrected (stray mark (OCR); stray word (OCR)): ἀντὶ δὲ ἀγαπήσεώς → ἀντὶ ἀγαπήσεώς; δὲ με τοῖς ( ἐναντίοις → δέ με τοῖς ἐναντίοις.
Cite (SBL): Theodoret, Interp. Ps. 108.5 (PG 80 80:1755; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.6PG 80 80:1755
« Κατάστησον ἐπ᾿ αὐτὸν ἁμαρτωλὸν, καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ. » Τὸ κατάστησον, ἀντὶ τοῦ καταστήσεις · καὶ στήτω, ἀντὶ τοῦ σταθήσεται· καὶ τοῦτο δὲ σαφῶς ἡμᾶς ὁ θεῖος ἐδίδαξεν εὐαγγελιστής. Ὁ μὲν γὰρ θεσπέσιος ἤρετο Ἰωάννης, τίς εἴη ὁ προδότης· ὁ δὲ Κύριος εἶπεν· « Ὁ ἐὰν ἐμβάψας τὸ ψωμίον ἐπιδώσω, αὐτός ἐστι· καὶ βάψας, φησὶν, ἀπέδωκεν αὐτὸ Ἰούδα · καὶ μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς, » εὐτρεπεῖς εὑρὼν τὰς εἰσόδους. Αὐθαίρετος γὰρ πρὸς Ἰουδαίους ἀπελθὼν, τῆς προδοσίας ἐποιήσατο τὰς συνθήκας, καὶ πολλαῖς μετὰ ταῦτα εὐεργεσίαις ἐπικλυσθεὶς ἀγνώμων μεμένηκεν. Ἑκών τοιγαροῦν σύνοικον ἐδέξατο τὸν πολέμιον.
« Katastēson ep᾿ auton hamartōlon, kai diabolos stētō ek dexiōn autou. » To katastēson, anti tou katastēseis ; kai stētō, anti tou stathēsetai; kai touto de saphōs hēmas ho theios edidaxen euangelistēs. Ho men gar thespesios ēreto Iōannēs, tis eiē ho prodotēs; ho de Kyrios eipen; « Ho ean embapsas to psōmion epidōsō, autos esti; kai bapsas, phēsin, apedōken auto Iouda ; kai meta to psōmion eisēlthen eis auton ho Satanas, » eutrepeis heurōn tas eisodous. Authairetos gar pros Ioudaious apelthōn, tēs prodosias epoiēsato tas synthēkas, kai pollais meta tauta euergesiais epiklystheis agnōmōn memenēken. Hekōn toigaroun synoikon edexato ton polemion.
"Set a sinner over him, and let the devil stand at his right hand." "Set" stands for "you will set," and "let him stand" for "he will stand." The divine evangelist taught us this clearly too. For the inspired John asked who the betrayer was, and the Lord said: "It is he to whom I shall give the morsel when I have dipped it." And having dipped it, it says, he gave it to Judas; "and after the morsel Satan entered into him," finding the entrances ready. For he had gone to the Jews of his own will and made the agreements of the betrayal, and afterward, though flooded with many benefits, remained ungrateful. So he willingly received the enemy as his fellow lodger.
Ps 109:6 (108:6 LXX) (quotation, high confidence) · John 13:26 (quotation, high confidence) · John 13:27 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:6: the devil at Judas' right hand is fulfilled when Satan entered him after the morsel; Judas had already opened himself to him by choice.
- Theodoret reads the imperatives of the psalm as future predictions.
Cite (SBL): Theodoret, Interp. Ps. 108.6 (PG 80 80:1755; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.7PG 80 80:1755
« Ἐν τῷ κρίνεσθαι αὐτὸν, ἐξέλθοι καταδεδικασμένος [ἀντὶ τοῦ, ἐξελεύσεται]. Καὶ ἡ προσευχή αὐτοῦ γενέσθω εἰς ἁμαρτίαν [ἀντὶ τοῦ, γενήσεται]. » Πάσης γὰρ ἀπολογίας ἔρημος ὁ προδότης. Διὸ κρινόμενος κατακρίνεται, καὶ ἡ προσφερομένη ὑπ᾿ αὐτοῦ προσευχὴ τὴν κατηγορίαν αὔξει. Οὐ γὰρ ἠγνόει τὸν εὐεργέτην, ἀλλὰ καὶ τῶν θείων ἀπήλαυσε λόγων, καὶ θαυμάτων μεγίστων οὐ μόνον αὐτόπτης, ἀλλὰ καὶ αὐτουργὸς ἐγένετο, παρ' αὐτοῦ τὴν ἐξουσίαν λαβών.
« En tǭ krinesthai auton, exelthoi katadedikasmenos [anti tou, exeleusetai]. Kai hē proseuchē autou genesthō eis hamartian [anti tou, genēsetai]. » Pasēs gar apologias erēmos ho prodotēs. Dio krinomenos katakrinetai, kai hē prospheromenē hyp᾿ autou proseuchē tēn katēgorian auxei. Ou gar ēgnoei ton euergetēn, alla kai tōn theiōn apēlause logōn, kai thaumatōn megistōn ou monon autoptēs, alla kai autourgos egeneto, par' autou tēn exousian labōn.
"When he is judged, may he go out condemned" (that is, "he will go out"); "and let his prayer become sin" (that is, "it will become"). For the betrayer is bereft of all defense. Therefore when he is judged he is condemned, and the prayer he offers increases the charge. For he was not ignorant of his benefactor; he enjoyed the divine words and was not only an eyewitness of very great wonders but also a worker of them, having received authority from him.
Ps 109:7 (108:7 LXX) (quotation, high confidence) · Matt 10:1 (allusion, medium confidence)
Notes and citation
Summary: Psalm 109:7: Judas has no defense; having heard Christ and worked miracles by his authority, his prayer only adds to his guilt.
- The bracketed glosses ('that is, he will go out'; 'that is, it will become') are printed in brackets in the edition.
Notes on the original text
- Digital text corrected (closing quotation mark lost (OCR)): γενήσεται]. Πάσης → γενήσεται]. » Πάσης.
Cite (SBL): Theodoret, Interp. Ps. 108.7 (PG 80 80:1755; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.8PG 80 80:1757
« Γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι, καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος. » Καὶ αὕτη ἡ πρόῤῥησις τὸ τέλος ἐδέξατο· αὐτὸς γὰρ παραχρῆμα τὸν διὰ τῆς ἀγχόνης ὑπέμεινε θάνατον, καὶ ὁ Ματθίας ἀντὶ ἐκείνου ταχθεὶς τὸν τῶν ἀποστόλων ἐπλήρωσεν ἀριθμόν.
« Genēthētōsan hai hēmerai autou oligai, kai tēn episkopēn autou laboi heteros. » Kai hautē hē prorrhēsis to telos edexato; autos gar parachrēma ton dia tēs anchonēs hypemeine thanaton, kai ho Matthias anti ekeinou tachtheis ton tōn apostolōn eplērōsen arithmon.
"Let his days be few, and may another take his office." This prediction too was fulfilled. For he at once suffered death by hanging, and Matthias, appointed in his place, filled up the number of the apostles.
Ps 109:8 (108:8 LXX) (quotation, high confidence) · Matt 27:5 (allusion, high confidence) · Acts 1:20 (allusion, high confidence) · Acts 1:26 (allusion, high confidence)
Notes and citation
Summary: Psalm 109:8: Judas died at once by hanging, and Matthias took his office.
Topics: Church office
Cite (SBL): Theodoret, Interp. Ps. 108.8 (PG 80 80:1757; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.9PG 80 80:1757
« Γενηθήτωσαν οἱ υἱοὶ αὐτοῦ ὀρφανοὶ, καὶ ἡ γυνὴ αὐτοῦ χήρα. » Ταῦτα οὐ τῷ Ἰούδᾳ μόνον, ἀλλὰ καὶ πᾶσι τοῖς ἀπίστοις συνέβη Ἰουδαίοις. Ὀλίγων γὰρ μετὰ τὸν σταυρὸν διελθόντων ἐτῶν, ἀνάστατον ἅπαν τὸ γένος ἐγένετο · καὶ οἱ μὲν ἀνῃρέθησαν, αἱ δὲ τούτων γυναῖκες μετὰ τῶν παίδων ἐξηνδραποδίσθησαν. Τοῦτο μὲν καὶ ὁ προφητικὸς ηὔξατο λόγος.
« Genēthētōsan hoi huioi autou orphanoi, kai hē gynē autou chēra. » Tauta ou tǭ Ioudą monon, alla kai pasi tois apistois synebē Ioudaiois. Oligōn gar meta ton stauron dielthontōn etōn, anastaton hapan to genos egeneto ; kai hoi men anę̄rethēsan, hai de toutōn gynaikes meta tōn paidōn exēndrapodisthēsan. Touto men kai ho prophētikos ēuxato logos.
"Let his sons become orphans, and his wife a widow." This befell not Judas alone, but also all the unbelieving Jews. For a few years after the cross, the whole nation was uprooted: the men were killed, and their wives were enslaved with their children. This the prophetic word wished.
Ps 109:9 (108:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:9: the curse also fell on the unbelieving Jews when, a few years after the cross, their men were killed and their families enslaved.
- Theodoret refers to the Roman war of AD 66–70; his application is polemical and is translated as written.
Cite (SBL): Theodoret, Interp. Ps. 108.9 (PG 80 80:1757; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.10PG 80 80:1757
« Σαλευόμενοι μεταναστήτωσαν οἱ υἱοὶ αὐτοῦ, καὶ ἐπαιτησάτωσαν, καὶ ἐκβληθήτωσαν ἐκ τῶν οἰκοπέδων αὐτῶν. » Ἢ κατὰ τοὺς ἄλλους, ἐκ τῶν ἐρειπίων αὑτῶν. Καυθεισῶν γὰρ τῶν οἰκιῶν, καὶ οἰκοπέδων, ἢ ἐρειπίων γενομένων, οἱ μὲν ἀνῃρέθησαν τῶν οἰκητόρων, οἱ δὲ ἀπηνέχθησαν δορυάλωτοι.
« Saleuomenoi metanastētōsan hoi huioi autou, kai epaitēsatōsan, kai ekblēthētōsan ek tōn oikopedōn autōn. » Ē kata tous allous, ek tōn ereipiōn hautōn. Kautheisōn gar tōn oikiōn, kai oikopedōn, ē ereipiōn genomenōn, hoi men anę̄rethēsan tōn oikētorōn, hoi de apēnechthēsan doryalōtoi.
"Let his sons wander about and beg, and be driven out of their ruined homes." Or, according to the others, "out of their ruins." For when the houses had been burned and become ruins, some of the inhabitants were killed and others carried off as captives.
Ps 109:10 (108:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:10: the houses were burned and the people killed or taken captive.
Cite (SBL): Theodoret, Interp. Ps. 108.10 (PG 80 80:1757; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.11PG 80 80:1757
· Ἐξερευνησάτω δανειστής πάντα ὅσα ὑπάρχει αὐτῷ. › Ὁ δὲ Σύμμαχος οὕτως· Συγκρούσαι πράκτωρ πάντα τὰ ὑπάρχοντα αὐτῷ. Πράκτωρες δὲ καὶ οἱ Ῥωμαίων βασιλεῖς, τὸν ἐπικείμενον εἰσπραττόμενοι φόρον. Οὗτοι δὲ τὰ Ἰουδαίων διήρπασαν ἅπαντα, ἀκριβῶς ἐρευνήσαντες, ὡς καὶ τὰ κεκρυμμένα εὑρεῖν τε καὶ σφετερίσασθαι. • Καὶ διαρπασάτωσαν ἀλλότριοι τοὺς πόνους αὐτοῦ. Μὴ ὑπαρξάτω αὐτῷ ἀντιλήπτωρ, μηδὲ γενηθήτω οἰκτίρμων τοῖς ὀρφανοῖς αὐτοῦ. » Τούτων δὲ γινομένων, καὶ τῶν πολεμίων τὰ τούτοις προσήκοντα διανεμομένων, οὐδεὶς αὐτοῖς ἐπίκουρος ἔσται, οὐδὲ φειδοῦς αὐτῶν οἱ παῖδες ἀξιωθήσονται.
; Exereunēsatō daneistēs panta hosa hyparchei autǭ. › Ho de Symmachos houtōs; Synkrousai praktōr panta ta hyparchonta autǭ. Praktōres de kai hoi Rhōmaiōn basileis, ton epikeimenon eisprattomenoi phoron. Houtoi de ta Ioudaiōn diērpasan hapanta, akribōs ereunēsantes, hōs kai ta kekrymmena heurein te kai spheterisasthai. • Kai diarpasatōsan allotrioi tous ponous autou. Mē hyparxatō autǭ antilēptōr, mēde genēthētō oiktirmōn tois orphanois autou. » Toutōn de ginomenōn, kai tōn polemiōn ta toutois prosēkonta dianemomenōn, oudeis autois epikouros estai, oude pheidous autōn hoi paides axiōthēsontai.
"Let the creditor search out all that he has." Symmachus has: "Let the exactor seize all his possessions." The emperors of the Romans too were exactors, levying the tribute imposed. They plundered all the Jews' goods, searching so precisely as to find and appropriate even what was hidden. "And let strangers plunder his labors. Let there be no one to help him, nor anyone to pity his orphans." When these things happen, and the enemies divide their property, no one will help them, nor will their children be thought worthy of mercy.
Ps 109:11 (108:11 LXX) (quotation, high confidence) · Ps 109:12 (108:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:11–12: the Roman emperors as exactors seized the Jews' property, and no one helped them.
Cite (SBL): Theodoret, Interp. Ps. 108.11 (PG 80 80:1757; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.13PG 80 80:1757
« Γενηθήτω τὰ τέκνα αὐτοῦ εἰς ἐξολόθρευσιν, ἐν γενεᾷ μιᾷ ἐξαλειφθείη τὸ ὄνομα αὐτοῦ. » Τεσσαράκοντα γὰρ οὐ διελθόντων ἐνιαυτῶν, πανωλεθρίαν ὑπέμεινεν ὁ Ἰουδαίων λαὸς, καὶ οὐκ ἔτι καθ' ἑαυτοὺς πολιτεύονται, οὐδὲ οἰκείους ἔχουσι βασιλεῖς τε καὶ ἄρχοντας, οὐδὲ πολυθρύλλητον ἐκείνην μητρόπολιν, οὐδὲ τὴν κατὰ νόμον ἐπιτελοῦσι λατρείαν, ἀλλὰ φροῦδα πάντα ἐκεῖνα, καὶ ἡ κιβωτὸς, καὶ αἱ πλάκες, καὶ τὰ τῶν Χερουβίμ ἐκτυπώματα, καὶ τὸ ἱλαστήριον, καὶ ἡ λυχνία, καὶ τὸ θυσιαστήριον, καὶ ἡ ἀρχιερατική στολή, καὶ τὰ ἄλλα πάντα ὅσα θεόσδοτα παρ᾿ αὐτοῖς καὶ περίβλεπτα.
« Genēthētō ta tekna autou eis exolothreusin, en geneą mią exaleiphtheiē to onoma autou. » Tessarakonta gar ou dielthontōn eniautōn, panōlethrian hypemeinen ho Ioudaiōn laos, kai ouk eti kath' heautous politeuontai, oude oikeious echousi basileis te kai archontas, oude polythryllēton ekeinēn mētropolin, oude tēn kata nomon epitelousi latreian, alla phrouda panta ekeina, kai hē kibōtos, kai hai plakes, kai ta tōn Cheroubim ektypōmata, kai to hilastērion, kai hē lychnia, kai to thysiastērion, kai hē archieratikē stolē, kai ta alla panta hosa theosdota par᾿ autois kai periblepta.
"Let his children be destroyed; in one generation may his name be blotted out." For before forty years had passed, the people of the Jews suffered utter destruction; and they no longer govern themselves, nor have their own kings and rulers, nor that much-celebrated capital, nor do they perform the worship according to the law. All those things are gone: the ark, the tablets, the images of the cherubim, the mercy seat, the lampstand, the altar, the high-priestly vestment, and all the other things among them that were God-given and admired.
Ps 109:13 (108:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:13: within forty years of the cross the Jewish nation lost its self-government, its city, and its temple worship.
- Polemical application to the Jews after AD 70; translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray mark (OCR)): ἐξολόθρευ σιν → ἐξολόθρευσιν; καὶ · τὸ θυσιαστήριον → καὶ τὸ θυσιαστήριον.
Cite (SBL): Theodoret, Interp. Ps. 108.13 (PG 80 80:1757; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.14PG 80 80:1757
« ᾿Αναμνησθείη ἡ ἀνομία τῶν πατέρων αὐτοῦ ἔναντι Κυρίου, καὶ ἡ ἁμαρτία τῆς μητρὸς αὐτοῦ μὴ ἐξαλειφθείη. » Πατέρων ἀρετὴ πολλάκις καὶ πλημμελήσαντας ὤνησε παῖδας, ὡς τοὺς Ἰουδαίους τοῦ ᾿Ἀβραὰμ ἡ πίστις, ὡς τὸν Σολομῶντα τοῦ Δαβὶδ ἡ εὐσέβεια. Πονηρία δὲ πατέρων τοῖς ὁμοίοις παισὶν ἐπαύξει τὴν τιμωρίαν· οὐδεμία γὰρ οὐδαμόθεν εὐρίσκεται φειδοῦς ἀφορμή. Τοῦτο τοίνυν καὶ ὁ προφητικὸς ἔφη λόγος, ὅτι Ἰουδαῖοι τὴν πανωλεθρίαν ὑπομένοντες πρὸς ταῖς οἰκείαις ἀσεβείαις τῇ μνήμῃ τῶν πατρῴων κακῶν φανήσονται βδελυρώτεροι. Πατέρας δὲ αὐτῶν καλεῖ τοὺς ἐν τῇ ἐρήμῳ τῇ δυσσεβείᾳ χρησαμένους, τοὺς ἐπὶ τῶν Κριτῶν, τοὺς ἐπὶ τῶν Βασιλέων, τοὺς μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον παρανομίᾳ συζήσαντας · μητέρα δὲ τὴν Ἱερουσαλήμ ἔφη · ἐν ᾗ τῆς κατὰ τοῦ Δεσπότου Χριστοῦ μιαιφονίας ἐτολμήθη τὸ μύσος. Τοῦτο γὰρ ὁ Κύριος ἐν τοῖς Εὐαγγελίοις ἔφη · «Ὅπως ἂν ἐπέλθῃ ἐπὶ τὴν γενεὰν ταύτην πᾶν αἷμα ἀθῶον ἐκχυνόμενον ἐπὶ τῆς γῆς, ἀπὸ τοῦ αἵματος ῎Αβελ τοῦ δικαίου, ἕως τοῦ αἵματος Ζαχαρίου, οὗ ἐφόνευσαν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. » Πάντων γὰρ κατὰ ταυτὸν τίσουσι δίκας.
« ᾿Anamnēstheiē hē anomia tōn paterōn autou enanti Kyriou, kai hē hamartia tēs mētros autou mē exaleiphtheiē. » Paterōn aretē pollakis kai plēmmelēsantas ōnēse paidas, hōs tous Ioudaious tou ᾿Abraam hē pistis, hōs ton Solomōnta tou Dabid hē eusebeia. Ponēria de paterōn tois homoiois paisin epauxei tēn timōrian; oudemia gar oudamothen eurisketai pheidous aphormē. Touto toinyn kai ho prophētikos ephē logos, hoti Ioudaioi tēn panōlethrian hypomenontes pros tais oikeiais asebeiais tę̄ mnēmę̄ tōn patrǭōn kakōn phanēsontai bdelyrōteroi. Pateras de autōn kalei tous en tę̄ erēmǭ tę̄ dyssebeią chrēsamenous, tous epi tōn Kritōn, tous epi tōn Basileōn, tous meta tēn apo Babylōnos epanodon paranomią syzēsantas ; mētera de tēn Hierousalēm ephē ; en hę̄ tēs kata tou Despotou Christou miaiphonias etolmēthē to mysos. Touto gar ho Kyrios en tois Euangeliois ephē ; «Hopōs an epelthę̄ epi tēn genean tautēn pan haima athōon ekchynomenon epi tēs gēs, apo tou haimatos ᾿Abel tou dikaiou, heōs tou haimatos Zachariou, hou ephoneusan metaxy tou naou kai tou thysiastēriou. » Pantōn gar kata tauton tisousi dikas.
"May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out." The virtue of fathers has often benefited children who offended, as the faith of Abraham benefited the Jews, and the piety of David benefited Solomon. But the wickedness of fathers increases the punishment of children who are like them; for no ground for mercy is found anywhere. This, then, is what the prophetic word said: that the Jews, suffering utter destruction, will appear more abominable by the memory of their fathers' evils in addition to their own impieties. By their "fathers" he means those who practiced impiety in the wilderness, those in the time of the Judges, those in the time of the Kings, and those who lived in lawlessness after the return from Babylon; by "mother" he meant Jerusalem, in which the abomination of the murder of Christ the Master was dared. For the Lord said this in the Gospels: "So that upon this generation may come all the innocent blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, whom they murdered between the temple and the altar." For they will pay the penalty for all at once.
Ps 109:14 (108:14 LXX) (quotation, high confidence) · Matt 23:35 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:14: fathers' virtue can benefit erring children, but fathers' wickedness adds to the guilt of children like them; Theodoret applies this to the Jews and Jerusalem, citing Matt 23:35.
- Two passages are displaced in the scan and restored ('… benefited children who offended, as the faith of Abraham benefited the Jews'). Theodoret's application is polemical; translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray mark (OCR); stray mark and iota subscript (OCR); words displaced by the OCR into the Gospel quotation, moved back; words displaced by the OCR, restored): πολλάκις καὶ πλημ᾿Ἀβραὰμ ἡ πίστις → πολλάκις καὶ πλημμελήσαντας ὤνησε παῖδας, ὡς τοὺς Ἰουδαίους τοῦ ᾿Ἀβραὰμ ἡ πίστις; ἐπέλθῃ μελήσαντας ὤνησε παῖδας, ὡς τοὺς Ἰουδαίους τοῦ ἐπὶ → ἐπέλθῃ ἐπὶ; τῇ · μνήμη → τῇ μνήμῃ; ἐπάν οδον → ἐπάνοδον; Ζαχαρίου, · οὗ → Ζαχαρίου, οὗ.
Cite (SBL): Theodoret, Interp. Ps. 108.14 (PG 80 80:1757; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.15PG 80 80:1759
« Γενηθήτωσαν ἐναντίον Κυρίου διαπαντός, καὶ ἐξολοθρευθείη ἐκ γῆς τὸ μνημόσυνον αὐτῶν. » Πάντα γάρ, φησὶ, τὰ ὑπ᾿ αὐτῶν τολμηθέντα παράνομα ἀεὶ θεώμενος ὁ Θεὸς, οὐδεμιᾶς αὐτοὺς ἀξιώσει φειδοῦς, ἀλλὰ πανωλεθρίᾳ παραδώσει. Καὶ ἐντεῦθεν μέντοι δῆλον, ὡς οὐ περὶ μόνου τοῦ Ἰούδα, ἀλλὰ περὶ πάντων ἠπιστηκότων ταῦτα διῆλθεν. Ἀπὸ γὰρ ἐνικοῦ προσώπου, ἐπὶ τὸ πληθυντικὸν τὸν λόγον μετήνεγκεν. Οὐκέτι γὰρ εἶπεν αὐτοῦ, ἀλλ᾽ αὐτῶν.
« Genēthētōsan enantion Kyriou diapantos, kai exolothreutheiē ek gēs to mnēmosynon autōn. » Panta gar, phēsi, ta hyp᾿ autōn tolmēthenta paranoma aei theōmenos ho Theos, oudemias autous axiōsei pheidous, alla panōlethrią paradōsei. Kai enteuthen mentoi dēlon, hōs ou peri monou tou Iouda, alla peri pantōn ēpistēkotōn tauta diēlthen. Apo gar enikou prosōpou, epi to plēthyntikon ton logon metēnenken. Ouketi gar eipen autou, all᾽ autōn.
"Let them be before the Lord continually, and may their memory be destroyed from the earth." "For God," he says, "always beholding all the lawless deeds they dared, will count them worthy of no mercy but will hand them over to utter destruction." And from this it is clear that he said these things not about Judas alone but about all who disbelieved; for he changed the word from the singular person to the plural. He no longer said "his" but "their."
Ps 109:15 (108:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:15: the change from 'his' to 'their' shows that the psalm speaks of all who disbelieved, not only Judas.
Notes on the original text
- Digital text corrected (stray mark (OCR)): πάντων ' ἠπιστηκότων → πάντων ἠπιστηκότων; λόγον – μετήνεγκεν → λόγον μετήνεγκεν.
Cite (SBL): Theodoret, Interp. Ps. 108.15 (PG 80 80:1759; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.16PG 80 80:1759
« ᾿Ανθ' ὧν οὐκ ἐμνήσθη ποιῆσαι ἔλεος. Καὶ κατεδίωξεν ἄνθρωπον πένητα, καὶ πτωχὸν, καὶ κατανενυγμένον τῇ καρδίᾳ τοῦ θανατῶσαι. » Ταῦτα δὲ, φησὶ, πείσονται, ἀπηνῶς καὶ θηριωδῶς τῇ μιαιφονίᾳ χρησάμενοι, καὶ τὸν πάσῃ χρησάμενον μετριότητι καὶ πραότητι μέχρι θανάτου διώξαντες. Τούτοις καὶ ᾿Απόστολος μαρτυρεῖ λόγοις, καὶ αὐτὸς ὁ Δεσπότης· ὁ μὲν ᾿Απόστολος βοῶν· « Ὃς δι᾽ ἡμᾶς ἐπτώχευσε πλούσιος ὢν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν · · καὶ πάλιν· « ὡς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών· » ὁ δὲ Κύριος νῦν μὲν φησι· «Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· › νῦν δὲ· « Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
« ᾿Anth' hōn ouk emnēsthē poiēsai eleos. Kai katediōxen anthrōpon penēta, kai ptōchon, kai katanenygmenon tę̄ kardią tou thanatōsai. » Tauta de, phēsi, peisontai, apēnōs kai thēriōdōs tę̄ miaiphonią chrēsamenoi, kai ton pasę̄ chrēsamenon metriotēti kai praotēti mechri thanatou diōxantes. Toutois kai ᾿Apostolos martyrei logois, kai autos ho Despotēs; ho men ᾿Apostolos boōn; « Hos di᾽ hēmas eptōcheuse plousios ōn, hina hēmeis tę̄ ekeinou ptōcheią ploutēsōmen ; ; kai palin; « hōs en morphę̄ Theou hyparchōn, ouch harpagmon hēgēsato to einai isa Theǭ, all᾽ heauton ekenōse morphēn doulou labōn; » ho de Kyrios nyn men phēsi; «Mathete ap᾿ emou, hoti praos eimi, kai tapeinos tę̄ kardią kai heurēsete anapausin tais psychais hymōn; › nyn de; « Hai alōpekes phōleous echousi, kai peteina tou ouranou kataskēnōseis; ho de huios tou anthrōpou ouk echei pou tēn kephalēn klinę̄.
"Because he did not remember to show mercy. And he persecuted a man poor and needy and pierced in heart, to put him to death." "They will suffer these things," he says, "because they committed the murder cruelly and brutishly, and persecuted to death the one who showed all moderation and meekness." The Apostle bears witness to these words, and the Master himself. The Apostle cries, "Who though he was rich became poor for our sake, so that by his poverty we might become rich"; and again, "Who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant." And the Lord says at one time, "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls"; and at another, "Foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to lay his head."
Ps 109:16 (108:16 LXX) (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Matt 8:20 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:16: Christ is the poor and meek one persecuted to death, as Paul's and Christ's own words show.
Notes on the original text
- Digital text corrected (split word (OCR)): πτω· χείᾳ → πτωχείᾳ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.16 (PG 80 80:1759; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.18PG 80 80:1759
« Καὶ ἠγάπησε κατάραν, καὶ ἤξει αὐτῷ, καὶ οὐκ ἠθέλησεν εὐλογίαν, καὶ μακρυνθήσεται ἀπ᾿ αὐτοῦ. · Ἐνταῦθα σαφῶς τὸ εὐκτικὸν μεταβέβληκε σχῆμα, καὶ προαγορευτικῶς ἀμφότερα τέθεικεν, ὅτι καὶ τὴν κατάραν ἣν ἠγάπησαν λήψονται, καὶ τῆς εὐλογίας, ἣν λαβεῖν οὐκ ἠθέλησαν, στερηθήσονται. • Καὶ ἐνεδύσατο κατάραν ὡς ἱμάτιον. » ᾿Αντὶ τοῦ, ταύτῃ πανταχόθεν περιεστοίχισται. « Καὶ εἰσῆλθεν ὡσεὶ ὕδωρ εἰς τὰ ἔγκατα αὐτοῦ. » Οὐ γὰρ μόνον ἔξωθεν, ἀλλὰ καὶ ἔνδοθεν περίκεινται τὰ κακὰ, καὶ ὑπὸ τούτων δίκην ὕδατος περικλύζονται. Εἶτα ἐπειδὴ τὸ ὕδωρ ἀρδεύει μὲν τὸ σῶμα καὶ βρέχει, οὐκ ἔχει δὲ μόνιμον τὴν ὑγρότητα, ἐπήγαγεν · « Καὶ ὡσεὶ ἔλαιον ἐν τοῖς ὀστέοις αὐτοῦ. » Τὸ γὰρ ἔλαιον ἐπὶ πλεῖστον ἐπιμένει τῷ σώματι. Ὁ δὲ λέγει τοιοῦτόν ἐστιν · Ἐπενεχθήσεται φορὰ κακῶν, τοῦ μὲν ὕδατος τὴν σφοδρότητα, τοῦ δὲ ἐλαίου μιμουμένη τὸ μόνιμον.
« Kai ēgapēse kataran, kai ēxei autǭ, kai ouk ēthelēsen eulogian, kai makrynthēsetai ap᾿ autou. ; Entautha saphōs to euktikon metabeblēke schēma, kai proagoreutikōs amphotera tetheiken, hoti kai tēn kataran hēn ēgapēsan lēpsontai, kai tēs eulogias, hēn labein ouk ēthelēsan, sterēthēsontai. • Kai enedysato kataran hōs himation. » ᾿Anti tou, tautę̄ pantachothen periestoichistai. « Kai eisēlthen hōsei hydōr eis ta enkata autou. » Ou gar monon exōthen, alla kai endothen perikeintai ta kaka, kai hypo toutōn dikēn hydatos periklyzontai. Eita epeidē to hydōr ardeuei men to sōma kai brechei, ouk echei de monimon tēn hygrotēta, epēgagen ; « Kai hōsei elaion en tois osteois autou. » To gar elaion epi pleiston epimenei tǭ sōmati. Ho de legei toiouton estin ; Epenechthēsetai phora kakōn, tou men hydatos tēn sphodrotēta, tou de elaiou mimoumenē to monimon.
"And he loved cursing, and it will come to him; and he did not want blessing, and it will be far from him." Here he clearly changed the form of a wish and put both as predictions: they will receive the curse they loved, and they will be deprived of the blessing they did not want to receive. "And he put on cursing like a garment"; that is, "he is surrounded by it on every side." "And it entered like water into his inward parts." For the evils surround them not only outside but inside as well, and they are flooded by them like water. Then, since water soaks and wets the body but does not keep its moisture long, he added: "And like oil in his bones." For oil stays on the body a very long time. What he says is this: "A flood of evils will be brought upon them, imitating the force of water and the lasting quality of oil."
Ps 109:17 (108:17 LXX) (quotation, high confidence) · Ps 109:18 (108:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:17–18: here the psalm openly predicts that those who loved cursing will receive it, penetrating and lasting like water and oil.
Notes on the original text
- Digital text corrected (OCR letter): Ξὐλογίας → εὐλογίας.
Cite (SBL): Theodoret, Interp. Ps. 108.18 (PG 80 80:1759; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.19PG 80 80:1761
« Γενηθήτω αὐτῷ ὡς ἱμάτιον, ὁ περιβάλλεται καὶ ὡσεὶ ζώνη, ἣν διαπαντὸς περιζώννυται. » Πανταχόθεν, φησὶ, τοῖς προειρημένοις κακοῖς, καὶ ὡς ἐσθῆτι καλυπτέσθω, καὶ ὡς ζωστῆρι σφιγγέσθω.
« Genēthētō autǭ hōs himation, ho periballetai kai hōsei zōnē, hēn diapantos perizōnnytai. » Pantachothen, phēsi, tois proeirēmenois kakois, kai hōs esthēti kalyptesthō, kai hōs zōstēri sphingesthō.
"Let it be to him like a garment that he puts on, and like a belt with which he is always girded." "Let him be covered on every side with the evils mentioned, as with clothing, and bound as with a belt."
Ps 109:19 (108:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:19: the curse will cover and bind them like clothing and a belt.
Cite (SBL): Theodoret, Interp. Ps. 108.19 (PG 80 80:1761; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.20PG 80 80:1761
« Τοῦτο τὸ ἔργον τῶν ἐνδιαβαλλόντων με παρὰ Κυρίου. › Οἱ δὲ ἄλλοι, τῶν ἀντικειμένων, ἡρμήνευσαν. « Καὶ τῶν λαλούντων πονηρὰ κατὰ τῆς ψυχῆς μου. » Τούτους τρυγήσουσι τοὺς καρποὺς, καὶ οἱ τὸ πρὸς ἐμὲ μῖσος ἀναδειξάμενοι , καὶ ὁ τούτοις ὑπουργήσας προδότης. Ἐπειδὴ γὰρ ἀντίθεον αὐτὸν καὶ παράνομον ἐκάλουν, εἰκότως εἶπε· « Τῶν ἐνδιαβαλλόντων με παρὰ Κυρίου.»
« Touto to ergon tōn endiaballontōn me para Kyriou. › Hoi de alloi, tōn antikeimenōn, hērmēneusan. « Kai tōn lalountōn ponēra kata tēs psychēs mou. » Toutous trygēsousi tous karpous, kai hoi to pros eme misos anadeixamenoi , kai ho toutois hypourgēsas prodotēs. Epeidē gar antitheon auton kai paranomon ekaloun, eikotōs eipe; « Tōn endiaballontōn me para Kyriou.»
"This is the work of those who slander me before the Lord." The others rendered "of those who oppose me." "And of those who speak evil against my soul." "These are the fruits that those who displayed their hatred toward me will reap, and the betrayer who served them." Since they called him an enemy of God and a lawbreaker, he fittingly said, "of those who slander me before the Lord."
Ps 109:20 (108:20 LXX) (quotation, high confidence) · John 9:24 (allusion, low confidence)
Notes and citation
Summary: Psalm 109:20: these punishments are the harvest of those who slandered Christ as an enemy of God, and of Judas.
Notes on the original text
- Digital text corrected (OCR breathing): ήρμήνευσαν → ἡρμήνευσαν.
Cite (SBL): Theodoret, Interp. Ps. 108.20 (PG 80 80:1761; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.21PG 80 80:1761
« Καὶ σὺ, Κύριε, Κύριε, ποίησον μετὰ ἐμοῦ ἕνεκεν τοῦ ὀνόματός σου, ὅτι χρηστὸν τὸ ἔλεός σου.» Καὶ ταῦτα ἀνθρωπίνως εἴρηκεν ὁ Δεσπότης Χριστός · πάντα γὰρ τὰ ἀνθρώπεια πλὴν ἁμαρτίας πεπλήρωκεν. Ἐτέχθη γὰρ καὶ κατὰ τὸν νόμον φύσεως, καὶ ὑπὲρ τὸν νόμον τῆς φύσεως. Τὸ μὲν γὰρ ἐκ γυναικὸς, τῆς ἀνθρωπίνης φύσεως· ὑπὲρ ταύτην δὲ, τὸ ἐκ Παρθένου. Ἐδέξατο σπάργανα καὶ περιτομὴν, καὶ τὴν ἐκ γάλακτος τροφὴν, καὶ θυσίας προσήνεγκεν, ἐνήστευσε, καὶ ἐπείνασεν, ἐδίψησε, καὶ ἐκοπίασεν. Οὕτω καὶ προσευχόμενος ἐν τοῖς ἱεροῖς Εὐαγγελίοις διηνεκῶς ἀναγέγραπται. Καὶ ἐνταῦθα τοίνυν ἀνθρωπίνως τὴν θείαν ἐπικαλεῖται βοήθειαν.
« Kai sy, Kyrie, Kyrie, poiēson meta emou heneken tou onomatos sou, hoti chrēston to eleos sou.» Kai tauta anthrōpinōs eirēken ho Despotēs Christos ; panta gar ta anthrōpeia plēn hamartias peplērōken. Etechthē gar kai kata ton nomon physeōs, kai hyper ton nomon tēs physeōs. To men gar ek gynaikos, tēs anthrōpinēs physeōs; hyper tautēn de, to ek Parthenou. Edexato spargana kai peritomēn, kai tēn ek galaktos trophēn, kai thysias prosēnenken, enēsteuse, kai epeinasen, edipsēse, kai ekopiasen. Houtō kai proseuchomenos en tois hierois Euangeliois diēnekōs anagegraptai. Kai entautha toinyn anthrōpinōs tēn theian epikaleitai boētheian.
"But you, O Lord, O Lord, deal with me for your name's sake, for your mercy is good." Christ the Master said this too in a human way; for he fulfilled all human things except sin. He was born both according to the law of nature and above the law of nature: to be born of a woman belongs to human nature, but to be born of a virgin is above it. He received swaddling clothes and circumcision and nourishment from milk; he offered sacrifices, fasted, was hungry, was thirsty, and grew weary. So too he is continually recorded in the holy Gospels as praying. Here too, then, he calls on the divine help in a human way.
Ps 109:21 (108:21 LXX) (quotation, high confidence) · Heb 4:15 (allusion, medium confidence) · Gal 4:4 (allusion, medium confidence) · Luke 2:21 (allusion, medium confidence)
Notes and citation
Summary: Psalm 109:21: Christ prays humanly, having taken on all human things except sin, including a birth both natural and virginal.
Notes on the original text
- Digital text corrected (stray mark (OCR)): μετὰ ἐμοῦ ( ἕνεκεν → μετὰ ἐμοῦ ἕνεκεν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.21 (PG 80 80:1761; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.22PG 80 80:1761
« ῾Ῥῦσαί με, ὅτι πτωχὸς καὶ πένης εἰμὶ ἐγὼ, καὶ ἡ καρδία μου τετάρακται ἐντός μου. » Τοῦτο καὶ ὑπ᾿ αὐτοῦ ἐν τοῖς ἱεροῖς Εὐαγγελίοις εἰρημένον εὑρίσκομεν. Μέλλων γὰρ προσιέναι τῷ πάθει, εἶπε· « Νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἶπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης · ἀλλὰ διὰ τοῦτο ἐλήλυθα εἰς τὴν ὥραν ταύτην. »
« ῾Rhysai me, hoti ptōchos kai penēs eimi egō, kai hē kardia mou tetaraktai entos mou. » Touto kai hyp᾿ autou en tois hierois Euangeliois eirēmenon heuriskomen. Mellōn gar prosienai tǭ pathei, eipe; « Nyn hē psychē mou tetaraktai, kai ti eipō? Pater, sōson me ek tēs hōras tautēs ; alla dia touto elēlytha eis tēn hōran tautēn. »
"Deliver me, for I am poor and needy, and my heart is troubled within me." We find this too said by him in the holy Gospels. For as he was about to go to his passion, he said, "Now my soul is troubled, and what shall I say? Father, save me from this hour; but for this purpose I have come to this hour."
Ps 109:22 (108:22 LXX) (quotation, high confidence) · John 12:27 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:22: Christ's troubled heart corresponds to his words before the passion in John 12.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): τετάρακται " ἐντός → τετάρακται ἐντός; ταύτην. » ΣΙΙ,. → ταύτην. ».
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.22 (PG 80 80:1761; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.23PG 80 80:1763
« Ὡσεὶ σκιὰ ἐν τῷ ἐκκλῖναι αὐτὴν ἀντανῃρέθην, ἐξετινάχθην ὡσεὶ ἀκρίδες. » Διὰ τούτων τὸν θάνατον παρεδήλωσε. Σκιᾷ γὰρ, φησὶ, κλιθείση καὶ ἀναιρεθείσῃ παραπλησίως ἐδεξάμην τοῦ βίου τὸ τέλος· ἀλλὰ καὶ δίκην ἀκρίδων ὑπ᾿ ἀνέμων ῥιπιζομένων, καὶ τῇδε κἀκεῖσε περιφερομένων, διετέλεσα · οὐ πόλιν ἔχων, οὐ κώμην, οὐκ οἰκίαν · ἀλλὰ ποτὲ μὲν εἰς ταύτην, ποτὲ δὲ εἰς ἐκείνην, ἄλλοτε δὲ εἰς ὄρη μεταβαίνων, καὶ εἰς τὴν ἔρημον τρέχων .
« Hōsei skia en tǭ ekklinai autēn antanę̄rethēn, exetinachthēn hōsei akrides. » Dia toutōn ton thanaton paredēlōse. Skią gar, phēsi, klitheisē kai anairetheisę̄ paraplēsiōs edexamēn tou biou to telos; alla kai dikēn akridōn hyp᾿ anemōn rhipizomenōn, kai tę̄de kakeise peripheromenōn, dietelesa ; ou polin echōn, ou kōmēn, ouk oikian ; alla pote men eis tautēn, pote de eis ekeinēn, allote de eis orē metabainōn, kai eis tēn erēmon trechōn .
"Like a shadow when it declines I was taken away; I was shaken off like locusts." By this he indicated his death. "Like a shadow that declines and is taken away, I received the end of life; and like locusts tossed by the winds and carried this way and that, I continued, having no city, no village, no house, but moving now to this one, now to that one, at other times to the mountains, and running to the desert."
Ps 109:23 (108:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:23: the fading shadow is Christ's death, and the wind-blown locusts his homeless wandering.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.23 (PG 80 80:1763; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.24PG 80 80:1763
« Τὰ γόνατά μου ἠσθένησαν ἀπὸ νηστείας, καὶ ἡ σάρξ μου ἠλλοιώθη δι᾽ ἔλαιον. » Οὐ γὰρ ἀνειμένον καὶ ἀβροδίαιτον ἐβιότευσα βίον, ἀλλ᾽ ἀπέριττον, καὶ κατεσκληκότα, καὶ αὐχμηρόν. Καὶ μάρτυρες οἱ τῆς ἱερᾶς αὐτοῦ μαθητείας ἀξιωθέντες, καὶ οἱ κρίθινοι ἄρτοι, οὓς ἐπεφέροντο, καὶ οἱ τιλλόμενοι στάχυες, καὶ ταῖς χερσὶ τριβόμενοι διὰ πείνην. Τὸ δὲ, « Ἡ σάρξ μου ἠλλοιώθη δι' ἔλαιον, » Ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Καὶ ἡ σάρξ μου ἠλλοιώθη ἀπὸ ἀναλειψίας.
« Ta gonata mou ēsthenēsan apo nēsteias, kai hē sarx mou ēlloiōthē di᾽ elaion. » Ou gar aneimenon kai abrodiaiton ebioteusa bion, all᾽ aperitton, kai katesklēkota, kai auchmēron. Kai martyres hoi tēs hieras autou mathēteias axiōthentes, kai hoi krithinoi artoi, hous epepheronto, kai hoi tillomenoi stachyes, kai tais chersi tribomenoi dia peinēn. To de, « Hē sarx mou ēlloiōthē di' elaion, » Ho Symmachos houtōs hērmēneusen; Kai hē sarx mou ēlloiōthē apo analeipsias.
"My knees grew weak from fasting, and my flesh was changed for lack of oil." "For I did not live a relaxed and luxurious life, but a plain, austere, and rough one." Witnesses are those counted worthy of his sacred discipleship, the barley loaves they carried, and the ears of grain plucked and rubbed in their hands from hunger. "My flesh was changed for lack of oil" Symmachus rendered thus: "And my flesh was changed from lack of anointing."
Ps 109:24 (108:24 LXX) (quotation, high confidence) · John 6:9 (allusion, high confidence) · Matt 12:1 (allusion, high confidence)
Notes and citation
Summary: Psalm 109:24: Christ lived austerely, as the barley loaves and the plucked grain show.
Topics: Fasting
Cite (SBL): Theodoret, Interp. Ps. 108.24 (PG 80 80:1763; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.25PG 80 80:1763
« Κἀγὼ ἐγενήθην ὄνειδος αὐτοῖς, εἴδοσάν με, ἐσάλευσαν κεφαλὰς αὑτῶν.» Καὶ τοῦτο τέλους τετύχηκεν. Ὁρῶντες αὐτὸν ἐπὶ τοῦ σταυροῦ, κινοῦντες τὰς κεφαλὰς, ἔλεγον, « Οὐὰ, ὁ καταλύων τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐχείρων αὐτὸν, κατάβηθι ἀπὸ τοῦ σταυροῦ.» ῎Ἄλλοι δὲ ἔλεγον· « "Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. ›
« Kagō egenēthēn oneidos autois, eidosan me, esaleusan kephalas hautōn.» Kai touto telous tetychēken. Horōntes auton epi tou staurou, kinountes tas kephalas, elegon, « Oua, ho katalyōn ton naon touton, kai en trisin hēmerais echeirōn auton, katabēthi apo tou staurou.» ᾿Alloi de elegon; « "Allous esōsen, heauton ou dynatai sōsai. ›
"And I became a reproach to them; they saw me, they shook their heads." This too was fulfilled. Seeing him on the cross, wagging their heads, they said, "Aha, you who would destroy this temple and build it in three days, come down from the cross." Others said, "He saved others; he cannot save himself."
Ps 109:25 (108:25 LXX) (quotation, high confidence) · Mark 15:29 (quotation, high confidence) · Mark 15:30 (quotation, high confidence) · Mark 15:31 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:25: fulfilled when the onlookers wagged their heads at Christ on the cross.
- The printed ἐχείρων in the quotation of Mark 15:29 is probably a slip for a form meaning 'build'; translated by sense.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.25 (PG 80 80:1763; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-25
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.26PG 80 80:1763
« Βοήθησόν μοι, Κύριε ὁ Θεός μου, καὶ σῶσόν με κατὰ τὸ ἔλεός σου. Καὶ γνώτωσαν ὅτι ἡ χείρ σου αὕτη, καὶ σὺ, Κύριε, ἐποίησας αὐτήν. » Μαθέτωσαν, φησὶν, ὡς οὐκ ἄκοντά με παρέδοσαν τῷ σταυρῷ, ἀλλὰ τῆς σῆς τοῦτο ἔργον οἰκονομίας. Διὰ γὰρ τοῦ ἐμοῦ πάθους ἐβουλήθης τοῖς ἀνθρώποις τὴν ἀπάθειαν δωρήσασθαι· χεῖρα δὲ καλεῖ τοῦ Θεοῦ τὴν ἐνέργειαν.
« Boēthēson moi, Kyrie ho Theos mou, kai sōson me kata to eleos sou. Kai gnōtōsan hoti hē cheir sou hautē, kai sy, Kyrie, epoiēsas autēn. » Mathetōsan, phēsin, hōs ouk akonta me paredosan tǭ staurǭ, alla tēs sēs touto ergon oikonomias. Dia gar tou emou pathous eboulēthēs tois anthrōpois tēn apatheian dōrēsasthai; cheira de kalei tou Theou tēn energeian.
"Help me, O Lord my God, and save me according to your mercy. And let them know that this is your hand, and you, O Lord, have done it." "Let them learn," he says, "that they did not hand me over to the cross against my will, but that this is the work of your dispensation. For through my passion you willed to grant human beings freedom from passion." He calls God's action his "hand."
Ps 109:26 (108:26 LXX) (quotation, high confidence) · Ps 109:27 (108:27 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:26–27: Christ went to the cross willingly, by God's plan, to free humanity from passion.
Notes on the original text
- Digital text corrected (stray letter (OCR)): » Ο Μαθέτωσαν → » Μαθέτωσαν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.26 (PG 80 80:1763; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.28PG 80 80:1763
« Καταράσονται αὐτοὶ, καὶ σὺ εὐλογήσεις. Μέχρι καὶ τήμερον διέμειναν Ἰουδαῖοι ταῖς κατὰ τοῦ Σωτῆρος χρώμενοι βλασφημίαις, ἀλλὰ ἐκείνων βλασφημούντων περιφανέστερον ὁσημέραι τὸ κήρυγμα γίνεται. « Οἱ ἐπανιστάμενοί μοι αἰσχυνθήτωσαν, ὁ δὲ δοῦλός σου εὐφρανθήσεται. » Οὐδὲ τοῦτο ἡμᾶς τὸ ῥῆμα λαβεῖν εἰς ἑτέραν ὑπόθεσιν τὸν ψαλμὸν ἀναγκάζει. Ἀκούομεν γὰρ καὶ τοῦ θεσπεσίου Παύλου λέγοντος, ὅτι « Ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών. » Καὶ αὐτὸς δὲ διὰ Ἡσαΐου βοῶν οὕτως λέγει· Ὁ πλάσας με ἐκ κοιλίας δοῦλον ἑαυτῷ· καὶ μετ᾿ ὀλίγα· » Τέθεικά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.» Καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις οὕτως ἔφη· « Ὥσπερ Υἱὸς τοῦ ἀνθρωπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. » Ὁ δοῦλος τοίνυν τῆς ληφθείσης φύσεως ὄνομα· οὐκ ἐπειδὴ δουλεύει ἐκείνῃ (πῶς γὰρ ἤγε τῷ Θεῷ συνημμένη Λόγῳ, καὶ τῶν ἁπάντων δεξαμένη τὴν δεσποτείαν;), ἀλλ᾿ ἵνα δειχθῇ τῆς φύσεως αὐτῆς τὸ ἴδιον. Οὐκ ἀξιώματος τοίνυν ἐνταῦθα τὸ, δοῦλος, ἀλλὰ φύσεως δηλωτικόν.
« Katarasontai autoi, kai sy eulogēseis. Mechri kai tēmeron diemeinan Ioudaioi tais kata tou Sōtēros chrōmenoi blasphēmiais, alla ekeinōn blasphēmountōn periphanesteron hosēmerai to kērygma ginetai. « Hoi epanistamenoi moi aischynthētōsan, ho de doulos sou euphranthēsetai. » Oude touto hēmas to rhēma labein eis heteran hypothesin ton psalmon anankazei. Akouomen gar kai tou thespesiou Paulou legontos, hoti « Heauton ekenōse morphēn doulou labōn. » Kai autos de dia Hēsaïou boōn houtōs legei; Ho plasas me ek koilias doulon heautǭ; kai met᾿ oliga; » Tetheika se eis diathēkēn genous, eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs gēs.» Kai en tois hierois Euangeliois houtōs ephē; « Hōsper Huios tou anthrōpou ouk ēlthe diakonēthēnai, alla diakonēsai, kai dounai tēn psychēn autou lytron anti pollōn. » Ho doulos toinyn tēs lēphtheisēs physeōs onoma; ouk epeidē douleuei ekeinę̄ (pōs gar ēge tǭ Theǭ synēmmenē Logǭ, kai tōn hapantōn dexamenē tēn despoteian?), all᾿ hina deichthę̄ tēs physeōs autēs to idion. Ouk axiōmatos toinyn entautha to, doulos, alla physeōs dēlōtikon.
"They will curse, and you will bless." To this day the Jews have continued to use blasphemies against the Savior; but while they blaspheme, the proclamation becomes more famous day by day. "Let those who rise up against me be put to shame, but your servant will rejoice." Not even this word compels us to take the psalm in another sense. For we hear the inspired Paul saying, "He emptied himself, taking the form of a servant." And he himself, crying out through Isaiah, says: "He who formed me from the womb to be his servant"; and a little later: "I have made you a covenant of the race, a light of the nations, that you may be for salvation to the end of the earth." And in the holy Gospels he said: "Just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many." "Servant," then, is the name of the nature that was assumed; not because it is a slave (for how could it be, united to God the Word and having received lordship over all things?), but to show what is proper to that nature. "Servant" here, then, indicates not rank but nature.
Textual problem in this passage: see the notes.
Ps 109:28 (108:28 LXX) (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Isa 49:5 (quotation, high confidence) · Isa 49:6 (quotation, high confidence) · Matt 20:28 (quotation, high confidence)
Notes and citation
Summary: Psalm 109:28: the Jews' curses have only spread the gospel; 'your servant' is Christ in his assumed human nature, a term of nature, not of rank.
- A word lost in the scan ('not') is supplied in the last sentence, where the sense requires it.
- Theodoret's remark on Jewish blasphemy in his own day is polemical; translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray mark (OCR); word lost (OCR); the following ἀλλὰ requires it): βλασ φημούντων → βλασφημούντων; μορφὴν : δούλου → μορφὴν δούλου; ἐσχά του → ἐσχάτου; τὸ ἴδιον. ἀξιώματος → τὸ ἴδιον. Οὐκ ἀξιώματος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.28 (PG 80 80:1763; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-28
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.29PG 80 80:1765
« Ἐνδυσάσθωσαν οἱ ἐνδιαβάλλοντές με ἐντροπὴν, καὶ περιβαλέσθωσαν ὡς διπλοΐδα αἰσχύνην αὐτῶν. » Πάλιν τοὺς ἐνδιαβάλλοντας οἱ λοιποί ἀντικειμένους ἡρμήνευσαν. Μαρτυρεῖ δὲ τῇ προφητείᾳ τὰ πράγματα. Ἐν αἰσχύνῃ γὰρ ἐκεῖνοι διηνεκεῖ, καὶ ταύτην ἀμπέχονται καθάπερ τι περιβόλαιον.
« Endysasthōsan hoi endiaballontes me entropēn, kai peribalesthōsan hōs diploïda aischynēn autōn. » Palin tous endiaballontas hoi loipoi antikeimenous hērmēneusan. Martyrei de tę̄ prophēteią ta pragmata. En aischynę̄ gar ekeinoi diēnekei, kai tautēn ampechontai kathaper ti peribolaion.
"Let those who slander me put on shame, and let them wrap themselves in their disgrace as in a double cloak." Again the others rendered "those who slander" as "those who oppose." The facts bear witness to the prophecy; for they are in continual shame and wear it like a cloak.
Ps 109:29 (108:29 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:29: Christ's opponents remain clothed in shame.
Notes on the original text
- Digital text corrected (stray space (OCR)): αὐτῶν . » → αὐτῶν. ».
Cite (SBL): Theodoret, Interp. Ps. 108.29 (PG 80 80:1765; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.30PG 80 80:1765
« Ἐξομολογήσομαι τῷ Κυρίῳ σφόδρα ἐν τῷ στόματί μου, καὶ ἐν μέσῳ πολλῶν αἰνέσω αὐτόν. » Κεφαλὴ τῆς Ἐκκλησίας ὁ Δεσπότης καλεῖται Χριστὸς, καὶ σῶμα αὐτοῦ χρηματίζει τῆς Ἐκκλησίας ὁ σύλλογος · οἰκεῖον δὲ ὕμνον τὸν ταύτης ὕμνον καλεῖ.
« Exomologēsomai tǭ Kyriǭ sphodra en tǭ stomati mou, kai en mesǭ pollōn ainesō auton. » Kephalē tēs Ekklēsias ho Despotēs kaleitai Christos, kai sōma autou chrēmatizei tēs Ekklēsias ho syllogos ; oikeion de hymnon ton tautēs hymnon kalei.
"I will confess the Lord greatly with my mouth, and in the midst of many I will praise him." Christ the Master is called the head of the Church, and the assembly of the Church bears the name of his body; and he calls its hymn his own hymn.
Ps 109:30 (108:30 LXX) (quotation, high confidence) · Eph 1:22 (allusion, high confidence) · Eph 1:23 (allusion, high confidence)
Notes and citation
Summary: Psalm 109:30: as head of the Church, Christ calls its praise his own.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.30 (PG 80 80:1765; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-30
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
108.31PG 80 80:1765
« "Ὅτι παρέστη ἐκ δεξιῶν πένητος, τοῦ σῶσαι ἐκ τῶν καταδιωκόντων τὴν ψυχήν μου. » Τοῦτο καὶ ἐν τῷ ιε' εἴρηκε ψαλμῷ· « Προωρώμην τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μού ἐστὶν, ἵνα μὴ σαλευθῶ. » ᾿Αχώριστον γὰρ ἡ θεία φύσις ποιησαμένη τὴν ἕνωσιν, παρῆν μὲν τῇ ἀνθρωπείᾳ φύσει, συνεχώρει δὲ πάσχειν, τῶν ἀνθρώπων πραγματευομένη τὴν σωτηρίαν. Ῥάδιον μὲν γὰρ ἦν αὐτῷ, ἀθάνατον αὐτὴν ἣν ἀνέλαβεν ἀπεργάσασθαι φύσιν. Ἐπειδὴ δὲ σωτηρία ἦν τοῦ κόσμου τὸ πάθος, συνεχώρησε γενέσθαι τὸ πάθος, μετὰ τὸ πάθος τῆς ἀθανασίας καὶ τῆς ἀφθαρσίας μετέδωκε. Καὶ βλάβην μὲν αὐτὸς ἐκ τῶν ταύτης παθῶν οὐδεμίαν ἐδέξατο, τῆς δὲ οἰκείας αὐτὴν ἐπλήρωσε δόξης, καὶ σὺν αὐτῇ βασιλεύει, καὶ τῶν ἁπάντων κρατεῖ. Ἡνίκα δὲ φθαρτὴν εἶχεν αὐτὴν τὴν φύσιν, ἀνθρωπίνως ἅπαντα, πλὴν ἁμαρτίας, συνεχώρει καὶ πάσχειν καὶ φθέγγεσθαι.
« "Hoti parestē ek dexiōn penētos, tou sōsai ek tōn katadiōkontōn tēn psychēn mou. » Touto kai en tǭ ie' eirēke psalmǭ; « Proōrōmēn ton Kyrion enōpion mou dia pantos, hoti ek dexiōn mou estin, hina mē saleuthō. » ᾿Achōriston gar hē theia physis poiēsamenē tēn henōsin, parēn men tę̄ anthrōpeią physei, synechōrei de paschein, tōn anthrōpōn pragmateuomenē tēn sōtērian. Rhadion men gar ēn autǭ, athanaton autēn hēn anelaben apergasasthai physin. Epeidē de sōtēria ēn tou kosmou to pathos, synechōrēse genesthai to pathos, meta to pathos tēs athanasias kai tēs aphtharsias metedōke. Kai blabēn men autos ek tōn tautēs pathōn oudemian edexato, tēs de oikeias autēn eplērōse doxēs, kai syn autę̄ basileuei, kai tōn hapantōn kratei. Hēnika de phthartēn eichen autēn tēn physin, anthrōpinōs hapanta, plēn hamartias, synechōrei kai paschein kai phthengesthai.
"For he stood at the right hand of the poor, to save my soul from those who persecute it." He said this in the fifteenth psalm too: "I saw the Lord always before me, for he is at my right hand, that I may not be shaken." For the divine nature, having made the union inseparable, was present to the human nature, but allowed it to suffer, bringing about the salvation of human beings. It would have been easy for him to make the nature he assumed immortal; but since the passion was the salvation of the world, he allowed the passion to take place, and after the passion he gave it a share in immortality and incorruption. He himself received no harm from its sufferings, but he filled it with his own glory, reigns with it, and rules over all things. While he had that nature corruptible, he allowed it to suffer and to speak in a human way in all things except sin.
Ps 109:31 (108:31 LXX) (quotation, high confidence) · Ps 16:8 (15:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:31: the divine nature, inseparably united to the human, stood by it yet let it suffer for the world's salvation, then made it immortal and glorified it.
- A statement of Theodoret's two-nature Christology; translated as written.
Notes on the original text
- Digital text corrected (OCR accent; split word (OCR)): ἀνθρω πείᾳ → ἀνθρωπείᾳ; βασιλέυει → βασιλεύει; ἀνθρω πίνως → ἀνθρωπίνως.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 108.31 (PG 80 80:1765; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/108-31
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 109
109.1PG 80 80:1765
« Ψαλμὸς τῷ Δαβίδ. » Τὸ περὶ τοῦ σωτηρίου πάθους ἐν τῷ προτεταγμένῳ προθεσπίσας ψαλμῷ, προαγορεύει τὴν μετὰ τὸ πάθος ἀνάληψιν τοῦ Σωτῆρος. Μέμνηται δὲ τοῦ προοιμίου τοῦ ψαλμοῦ καὶ ὁ θειότατος Πέτρος ἐν ταῖς Πράξεσι. Λέγει δὲ οὕτως· « Οὐ γὰρ Δαβὶδ ἀνέβη εἰς τοὺς οὐρανοὺς, λέγει δὲ αὐτός · Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. » Καὶ αὐτὸς δὲ ὁ Κύριος, ὁρῶν τοὺς Φαρισαίους ἄλλας περὶ Χριστοῦ δόξας ἔχοντας, πεῦσιν αὐτοῖς τοιάνδε προσήνεγκε· « Τι ὑμῖν δοκεῖ περὶ Χριστοῦ; τίνος ἐστὶν υἱός;» Εἰρηκότων δὲ ἐκείνων, Τοῦ Δαβίδ, ἀπεκρίνατο, • Πῶς οὖν Δαβὶδ ἐν πνεύματι Κύριον αὐτὸν καλεῖ, λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου ; » Εἶτα ἐπισυλλογίζεται· · Εἰ οὖν Δαβὶδ καλεῖ αὐτὸν ἐν πνεύματι Κύριον, πῶς υἱὸς αὐτοῦ ἐστιν; » Τοῦτο δὲ ἔφη, οὐκ ἐκβάλλων τὸ εἶναι υἱὸν τοῦ Δαβὶδ τὸν Χριστὸν, ἀλλὰ τῷ ὁμολογουμένῳ τὸ ἀγνοούμενον προστιθείς. Τὸ μὲν γὰρ υἱὸν εἶναι τοῦ Δαβὶδ τὸν Χριστὸν ὡμολόγουν οἱ Φαρισαῖοι · ὅτι δὲ καὶ Κύριος ἦν τοῦ Δαβίδ, ἠγνόουν παντάπασι. Τὸ λεῖπον τοίνυν προστίθησιν, οὐ τὸ ὁμολογούμενον ἀναιρεῖ, διδάσκων ὡς ὁ αὐτὸς καὶ υἱὸς αὐτοῦ κατὰ σάρκα, καὶ Κύριος αὐτοῦ ὡς Θεὸς καὶ δημιουργός. Σαφῶς τοίνυν ὁ μακάριος Δαβὶδ τὴν τοῦ Δεσπότου Χριστοῦ κηρύττει θεότητα, καί φησιν· « Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου. Εἰ Δαβὶδ ὁ βασιλεὺς, καὶ εὐσεβὴς βασιλεὺς καὶ προφητικῆς χάριτος ἠξιωμένος, Κύριον ἑαυτοῦ καλεῖ τὸν Δεσπότην Χριστόν · οὐκ ἄρα μόνον ἄνθρωπος κατὰ τὴν Ἰουδαίων ἄνοιαν, ἀλλὰ καὶ Θεὸς, ὡς τοῦ Δαβὶδ δημιουργός τε καὶ Κύριος. Καὶ τὸ κοινὸν δὲ τῶν ὀνομάτων τὴν ταυτότητα τῆς οὐσίας δηλοῖ. Κύριος γὰρ Κυρίῳ λέγει, καὶ οὐ Κύριος κτίσματι, οὐδὲ Κύριος ποιήματι · « Κάθου ἐκ δεξιῶν μου.» Μέγα μὲν οὖν καὶ τοῦτο· καὶ οὐ μόνον ὑπὲρ τὴν ἀνθρωπείαν φύσιν, ἀλλὰ καὶ ὑπὲρ ἅπασαν τὴν κτίσιν. Πλὴν ἀνθρωπίνως καὶ αὐτὸ εἴρηται. Ως γὰρ Θεὸς, ὁ Υἱὸς αἰώνιον ἔχει τὸν θρόνον· « Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Οὐ γὰρ μετὰ τὸν σταυρὸν, καὶ τὸ πάθος, ταύτης ὡς Θεὸς τιμῆς ἠξιώθη· ἀλλ᾽ ἔλαβεν ὡς ἄνθρωπος, ὅπερ εἶχεν ὡς Θεός. Οὐ γὰρ ταπεινὸς ὢν ὑψώθη, ἀλλ᾽ ὕψιστος ὢν, καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, ἐταπείνωσεν ἑαυτὸν μορφὴν δούλου λαβών. Διὸ καὶ ὁ εὐαγγελιστὴς βοᾷ· « Ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο. » Καὶ αὐτὸς δὲ ὁ Κύριός φησιν· « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. » Καὶ ἀλλαχοῦ· « Δόξασόν με, σὺ Πάτερ, τῇ δόξῃ ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον γενέσθαι. » Ὡς ἄνθρωπος τοίνυν ἀκούει· Κάθου ἐκ δεξιῶν μου· · ὡς γὰρ Θεὸς, αἰώνιον ἔχει τὸ κράτος. • Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. · Ἐχθροὶ διαφερόντως μὲν ὁ διάβολος, καὶ οἱ τούτου διάκονοι δαίμονες, πρὸς δὲ τούτοις καὶ οἱ τοῖς θείοις αὐτοῦ κηρύγμασιν ἀντιπίπτοντες, Ἰουδαῖοι καὶ Ἕλληνες. Τὸ δὲ ἕως, οὐ χρόνου σημαντικὸν, ἀλλ᾿ ἰδίωμα τῆς θείας Γραφῆς. Οὕτω γὰρ καὶ διὰ τοῦ προφήτου φησὶν ὁ Θεὸς, « Ἐγώ εἰμι, καὶ ἕως ἂν καταγηράσητε ἐγώ εἰμι. » Δῆλον δὲ ὅτι οὐ συμπεριορίζεται τὸ εἶναι τοῦ Θεοῦ τῷ γήρει τῶν ἀνθρώπων. Εἰ γὰρ περὶ οὐρανοῦ καὶ γῆς φησιν ὁ προφήτης, • Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις · · καὶ πάλιν· • Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι ·· πολλῷ μᾶλλον, ἀνθρώπων καὶ γηρώντων καὶ τελευτώντων, διαμένει τῶν ὅλων ὁ Δεσπότης. Τοῦτο ἔοικε τῷ ἀποστολικῷ ἐκείνῳ ῥητῷ· « Δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. » Οὐδὲ γὰρ ἐνταῦθα τὸ ἄχρις οὗ χρόνου δηλωτικόν· ποῖον γὰρ ἂν ἔχοι λόγον, ἔτι μέν τινων ἀντιλεγόντων βασιλεύειν αὐτὸν, μετὰ δὲ τὴν ἁπάντων ὑποταγὴν ἀφαιρεῖσθαι τὴν βασιλείαν; Καὶ μὲν Δανιὴλ ὁ προφήτης, μετὰ τὴν τῶν θηρίων ἀναίρεσιν, αὐτὸν ἔφη βασιλεύειν εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ μὴ ἔσεσθαι τέλος. Πῶς δὲ καὶ οἱ ἅγιοι συμβασιλεύουσιν, ἢ τίνι συμβασιλεύουσι, τοῦ τὴν βασιλείαν ὑποσχομένου ἀποτιθεμένου τὴν βασιλείαν; Οὐκ οὖν τὸ ἕως οὗ χρόνου δηλωτικὸν, ἀλλὰ κατὰ ἰδίωμα τῆς θείας κεῖται Γραφῆς.
« Psalmos tǭ Dabid. » To peri tou sōtēriou pathous en tǭ protetagmenǭ prothespisas psalmǭ, proagoreuei tēn meta to pathos analēpsin tou Sōtēros. Memnētai de tou prooimiou tou psalmou kai ho theiotatos Petros en tais Praxesi. Legei de houtōs; « Ou gar Dabid anebē eis tous ouranous, legei de autos ; Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. » Kai autos de ho Kyrios, horōn tous Pharisaious allas peri Christou doxas echontas, peusin autois toiande prosēnenke; « Ti hymin dokei peri Christou? tinos estin huios?» Eirēkotōn de ekeinōn, Tou Dabid, apekrinato, • Pōs oun Dabid en pneumati Kyrion auton kalei, legōn; Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou ? » Eita episyllogizetai; ; Ei oun Dabid kalei auton en pneumati Kyrion, pōs huios autou estin? » Touto de ephē, ouk ekballōn to einai huion tou Dabid ton Christon, alla tǭ homologoumenǭ to agnooumenon prostitheis. To men gar huion einai tou Dabid ton Christon hōmologoun hoi Pharisaioi ; hoti de kai Kyrios ēn tou Dabid, ēgnooun pantapasi. To leipon toinyn prostithēsin, ou to homologoumenon anairei, didaskōn hōs ho autos kai huios autou kata sarka, kai Kyrios autou hōs Theos kai dēmiourgos. Saphōs toinyn ho makarios Dabid tēn tou Despotou Christou kēryttei theotēta, kai phēsin; « Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou. Ei Dabid ho basileus, kai eusebēs basileus kai prophētikēs charitos ēxiōmenos, Kyrion heautou kalei ton Despotēn Christon ; ouk ara monon anthrōpos kata tēn Ioudaiōn anoian, alla kai Theos, hōs tou Dabid dēmiourgos te kai Kyrios. Kai to koinon de tōn onomatōn tēn tautotēta tēs ousias dēloi. Kyrios gar Kyriǭ legei, kai ou Kyrios ktismati, oude Kyrios poiēmati ; « Kathou ek dexiōn mou.» Mega men oun kai touto; kai ou monon hyper tēn anthrōpeian physin, alla kai hyper hapasan tēn ktisin. Plēn anthrōpinōs kai auto eirētai. Ōs gar Theos, ho Huios aiōnion echei ton thronon; « Ho thronos sou gar, phēsin, ho Theos eis ton aiōna tou aiōnos. » Ou gar meta ton stauron, kai to pathos, tautēs hōs Theos timēs ēxiōthē; all᾽ elaben hōs anthrōpos, hoper eichen hōs Theos. Ou gar tapeinos ōn hypsōthē, all᾽ hypsistos ōn, kai en morphę̄ Theou hyparchōn, etapeinōsen heauton morphēn doulou labōn. Dio kai ho euangelistēs boą; « Ho monogenēs Huios, ho ōn eis ton kolpon tou Patros, ekeinos exēgēsato. » Kai autos de ho Kyrios phēsin; « Egō en tǭ Patri, kai ho Patēr en emoi. » Kai allachou; « Doxason me, sy Pater, tę̄ doxę̄ hę̄ eichon para soi pro tou ton kosmon genesthai. » Hōs anthrōpos toinyn akouei; Kathou ek dexiōn mou; ; hōs gar Theos, aiōnion echei to kratos. • Heōs an thō tous echthrous sou hypopodion tōn podōn sou. ; Echthroi diapherontōs men ho diabolos, kai hoi toutou diakonoi daimones, pros de toutois kai hoi tois theiois autou kērygmasin antipiptontes, Ioudaioi kai Hellēnes. To de heōs, ou chronou sēmantikon, all᾿ idiōma tēs theias Graphēs. Houtō gar kai dia tou prophētou phēsin ho Theos, « Egō eimi, kai heōs an katagērasēte egō eimi. » Dēlon de hoti ou symperiorizetai to einai tou Theou tǭ gērei tōn anthrōpōn. Ei gar peri ouranou kai gēs phēsin ho prophētēs, • Autoi apolountai, sy de diameneis ; ; kai palin; • Sy de ho autos ei, kai ta etē sou ouk ekleipsousi ;; pollǭ mallon, anthrōpōn kai gērōntōn kai teleutōntōn, diamenei tōn holōn ho Despotēs. Touto eoike tǭ apostolikǭ ekeinǭ rhētǭ; « Dei gar auton basileuein, achris hou an thę̄ pantas tous echthrous autou hypo tous podas autou. » Oude gar entautha to achris hou chronou dēlōtikon; poion gar an echoi logon, eti men tinōn antilegontōn basileuein auton, meta de tēn hapantōn hypotagēn aphaireisthai tēn basileian? Kai men Daniēl ho prophētēs, meta tēn tōn thēriōn anairesin, auton ephē basileuein eis tous aiōnas, kai tēs basileias autou mē esesthai telos. Pōs de kai hoi hagioi symbasileuousin, ē tini symbasileuousi, tou tēn basileian hyposchomenou apotithemenou tēn basileian? Ouk oun to heōs hou chronou dēlōtikon, alla kata idiōma tēs theias keitai Graphēs.
"A psalm of David." Having foretold the saving passion in the psalm placed before this one, he foretells the Savior's ascension after the passion. The most divine Peter also mentions the opening of the psalm in the Acts. He speaks thus: "For David did not ascend into the heavens, but he himself says: The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet." And the Lord himself, seeing the Pharisees holding other opinions about the Christ, put this question to them: "What do you think about the Christ? Whose son is he?" When they said, "David's," he answered, "How then does David in the Spirit call him Lord, saying: The Lord said to my Lord, Sit at my right hand?" Then he concludes: "If David then calls him Lord in the Spirit, how is he his son?" He said this not to exclude Christ's being the son of David, but to add what was unknown to what was acknowledged. For the Pharisees acknowledged that the Christ was the son of David, but they were entirely ignorant that he was also David's Lord. He adds, then, what was lacking, not taking away what was acknowledged, teaching that the same one is both his son according to the flesh and his Lord as God and Creator. The blessed David, then, clearly proclaims the divinity of Christ the Master, and says: "The Lord said to my Lord, Sit at my right hand." If David the king, a pious king and one counted worthy of the prophetic grace, calls Christ the Master his own Lord, then he is not merely a man, as the Jews foolishly hold, but also God, as David's Creator and Lord. And the shared name shows the sameness of substance; for it is Lord speaking to Lord, not Lord to a creature or Lord to a thing made. "Sit at my right hand." This is a great thing, beyond not only human nature but all creation. Yet this too is said in a human way. For as God the Son has an eternal throne: "Your throne, O God," it says, "is for ever and ever." It was not after the cross and the passion that he was counted worthy of this honor as God; but he received as man what he had as God. For he was not lowly and then exalted; being most high, and existing in the form of God, he humbled himself, taking the form of a servant. That is why the evangelist cries: "The only-begotten Son, who is in the bosom of the Father, he has made him known." And the Lord himself says: "I am in the Father, and the Father in me"; and elsewhere: "Glorify me, Father, with the glory that I had with you before the world existed." As man, then, he hears, "Sit at my right hand"; for as God he has eternal power. "Until I make your enemies the footstool of your feet." The enemies are above all the devil and the demons who serve him, and besides them those who oppose his divine proclamations, Jews and Greeks. "Until" does not signify time; it is an idiom of the divine Scripture. So too God says through the prophet, "I am, and until you grow old, I am." It is plain that God's being is not limited by human old age. For if the prophet says of heaven and earth, "They will perish, but you remain," and again, "But you are the same, and your years will not fail," much more does the Master of all remain while human beings grow old and die. This resembles that apostolic saying: "For he must reign until he has put all his enemies under his feet." There too "until" does not indicate time. For what sense would it make for him to reign while some still resist, and to be deprived of the kingdom after all are subjected? Indeed, the prophet Daniel said that after the destruction of the beasts he reigns for ever, and his kingdom will have no end. And how do the saints reign with him, or with whom would they reign, if the one who promised the kingdom laid the kingdom aside? "Until," then, does not indicate time, but stands according to an idiom of the divine Scripture.
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Acts 2:34 (quotation, high confidence) · Acts 2:35 (quotation, high confidence) · Matt 22:42 (quotation, high confidence) · Matt 22:43 (quotation, high confidence) · Matt 22:44 (quotation, high confidence) · Matt 22:45 (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence) · Phil 2:6 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · John 1:18 (quotation, high confidence) · John 14:10 (quotation, high confidence) · John 17:5 (quotation, high confidence) · Isa 46:4 (quotation, high confidence) · Ps 102:26 (101:27 LXX) (quotation, high confidence) · Ps 102:27 (101:28 LXX) (quotation, high confidence) · 1 Cor 15:25 (quotation, high confidence) · Dan 7:14 (allusion, high confidence) · Dan 7:27 (allusion, medium confidence)
Notes and citation
Summary: Psalm 110:1: as Christ and Peter show, David calls his descendant 'Lord,' proving Christ's divinity and shared substance with the Father; he sits at the right hand as man, having eternal power as God; 'until' does not set a limit to his reign.
- A major Christological and Trinitarian passage (against those who deny Christ's divinity); translated as written.
Notes on the original text
- Digital text corrected (OCR letter; OCR letters; split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR); stray mark for quotation mark (OCR)): Πράξεσι. Λέγει δὲ οὕτως· · Οὐ γὰρ → Πράξεσι. Λέγει δὲ οὕτως· « Οὐ γὰρ; προσήνε γκε → προσήνεγκε; Δαβὶὸ → Δαβὶδ; Κύριος αὐτοῦ ξὡς Θεὸς → Κύριος αὐτοῦ ὡς Θεὸς; εὐσεβὴς βασιλεὺς ὁ καὶ → εὐσεβὴς βασιλεὺς καὶ; ὑπάρχων, τη ἐταπείνωσεν → ὑπάρχων, ἐταπείνωσεν; αὐτὸς δὲ ὁ· Κύριός → αὐτὸς δὲ ὁ Κύριός; τὸ ἄχρις οὔδι χρόνου → τὸ ἄχρις οὗ χρόνου.
Topics: Christology, Trinity
Cite (SBL): Theodoret, Interp. Ps. 109.1 (PG 80 80:1765; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
109.2PG 80 80:1769
« Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι Κύριος ἐκ Σιών. » Ἡ μὲν ἐξ Ἰεσσαὶ ῥάβδος ἐκ Βηθλεέμ · • Ἐξελεύσεται γὰρ, φησὶ, ῥάβδος ἐκ τῆς ῥίζης Ἱεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ᾿ αὐτὸν Πνεῦμα Θεοῦ. › τὰ ἑξῆς δὲ τοῦ σωτηρίου σταυροῦ τῆς ῥάβδου τὸ κράτος δηλοῖ. Δι' ἐκείνου γὰρ πᾶσαν ὑπέταξε τῶν ἀντιπάλων τὴν φάλαγγα· ἐν δὲ τῇ Σιὼν οὗτος ἐπάγη. « Καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου. • Οὐ γὰρ ἐξ οὐρίων ἐφέροντο τῶν θείων Εὐαγγελίων οἱ κήρυκες, ἀλλ᾽ ὑπὸ Ἑλλήνων καὶ βαρβάρων πολιορκούμενοι, καὶ τοῖς τῆς δυσσεβείας περικλυζόμενοι ῥεύμασιν, ἐκράτουν τῶν δυσμενῶν, καὶ τοὺς πλείστους μετέβαλλον, καὶ οἷόν τινας αἰχμαλώτους προσῆγον τῷ βασιλεῖ, καὶ τούτου δουλείαν ἀσπάζεσθαι παρεσκεύαζον.
« Rhabdon dynameōs exapostelei soi Kyrios ek Siōn. » Hē men ex Iessai rhabdos ek Bēthleem ; • Exeleusetai gar, phēsi, rhabdos ek tēs rhizēs Hiessai, kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai ep᾿ auton Pneuma Theou. › ta hexēs de tou sōtēriou staurou tēs rhabdou to kratos dēloi. Di' ekeinou gar pasan hypetaxe tōn antipalōn tēn phalanga; en de tę̄ Siōn houtos epagē. « Kai katakyrieue en mesǭ tōn echthrōn sou. • Ou gar ex ouriōn epheronto tōn theiōn Euangeliōn hoi kērykes, all᾽ hypo Hellēnōn kai barbarōn poliorkoumenoi, kai tois tēs dyssebeias periklyzomenoi rheumasin, ekratoun tōn dysmenōn, kai tous pleistous meteballon, kai hoion tinas aichmalōtous prosēgon tǭ basilei, kai toutou douleian aspazesthai pareskeuazon.
"The Lord will send out for you a rod of power from Zion." The rod from Jesse is from Bethlehem: "For a rod will come forth from the root of Jesse," it says, "and a flower will come up from the root, and the Spirit of God will rest upon him." But what follows shows that the strength of the rod is that of the saving cross. For by it he subjected the whole battle line of his adversaries; and it was planted in Zion. "And rule in the midst of your enemies." For the heralds of the divine Gospels were not carried along by favoring winds; besieged by Greeks and barbarians and flooded by the streams of ungodliness, they overcame their foes, changed most of them, brought them to the king like captives, and prepared them to embrace his service.
Ps 110:2 (109:2 LXX) (quotation, high confidence) · Isa 11:1 (quotation, high confidence) · Isa 11:2 (quotation, high confidence)
Notes and citation
Summary: Psalm 110:2: the rod of power is the cross, planted in Zion; the apostles, though besieged, conquered and brought their opponents to Christ.
Notes on the original text
- Digital text corrected (OCR breathing; repeated word (OCR)): ἐν δε δὲ τῇ Σιὼν → ἐν δὲ τῇ Σιὼν; περικλυζόμενοι ρεύμασιν → περικλυζόμενοι ῥεύμασιν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 109.2 (PG 80 80:1769; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
109.3PG 80 80:1769
« Μετὰ σοῦ ἡ ἀρχὴ ἐν τῇ ἡμέρᾳ τῆς δυνάμεώς σου, ἐν ταῖς λαμπρότησι τῶν ἁγίων σου. » Ἀνώλεθρον ἔχεις τὸ κράτος· διαφερόντως δὲ τοῦτο δεικνύσεις σε ἐν τῇ τῆς κρίσεως ἡμέρᾳ, καθ' ἣν λαμπροὺς καὶ περιφανεῖς τοὺς ἁγίους ἀποφανεῖς. Ἡμέραν γὰρ δυνάμεως τὴν δευτέραν τοῦ Σωτῆρος ἐκάλεσεν ἐπιφάνειαν, καθ᾿ ἣν ἤξει μετὰ τῶν ἀγγέλων ἐν τῇ δόξῃ τοῦ Πατρός. Τότε δὲ καὶ οἱ ἅγιοι ἐκλάμψουσιν ὡς ὁ ἥλιος, κατὰ τὴν αὐτοῦ τοῦ Κυρίου φωνήν. « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. › Ἐνταῦθα καὶ τῆς θεότητος αὐτοῦ τὸ μεγαλοπρεπὲς ἀπεκάλυψε. Καὶ ὁ εἰρηκὼς αὐτῷ Κύριος · « Κάθου ἐκ δεξιῶν μου, » τὸ ὁμοούσιον ὁμολογεῖ, καὶ τὸ ταυτὸν κηρύττει τῆς φύσεως. Τὸ μὲν γάρ· « Πρὸ ἑωσφόρου, » τὸ πρὸ χρόνων αὐτὸν καὶ πρὸ αἰώνων εἶναι δηλοῖ. Τὸ δὲ· « Ἐκ γαστρὸς, » τὸ ταυτὸν τῆς οὐσίας διδάσκει. Οὐ γὰρ ἑτέρωθεν, φησὶν, ἀλλ᾽ ἐκ τῆς ἐμῆς γεγένησαι φύσεως· τῆς γαστρὸς δηλονότι παραβολικῶς νοουμένης. Καθάπερ γὰρ ἐκ γαστρὸς τίκτουσιν ἄνθρωποι, καὶ τὰ τικτόμενα τοῖς γεννήσασι τὴν αὐτὴν ἔχει φύσιν· οὕτως ἐξ ἐμοῦ γεγένησαι, καὶ τοῦ γεγεννηκότος ἐν σεαυτῷ τὴν οὐσίαν δεικνύεις.
« Meta sou hē archē en tę̄ hēmerą tēs dynameōs sou, en tais lamprotēsi tōn hagiōn sou. » Anōlethron echeis to kratos; diapherontōs de touto deiknyseis se en tę̄ tēs kriseōs hēmerą, kath' hēn lamprous kai periphaneis tous hagious apophaneis. Hēmeran gar dynameōs tēn deuteran tou Sōtēros ekalesen epiphaneian, kath᾿ hēn ēxei meta tōn angelōn en tę̄ doxę̄ tou Patros. Tote de kai hoi hagioi eklampsousin hōs ho hēlios, kata tēn autou tou Kyriou phōnēn. « Ek gastros pro heōsphorou egennēsa se. › Entautha kai tēs theotētos autou to megaloprepes apekalypse. Kai ho eirēkōs autǭ Kyrios ; « Kathou ek dexiōn mou, » to homoousion homologei, kai to tauton kēryttei tēs physeōs. To men gar; « Pro heōsphorou, » to pro chronōn auton kai pro aiōnōn einai dēloi. To de; « Ek gastros, » to tauton tēs ousias didaskei. Ou gar heterōthen, phēsin, all᾽ ek tēs emēs gegenēsai physeōs; tēs gastros dēlonoti parabolikōs nooumenēs. Kathaper gar ek gastros tiktousin anthrōpoi, kai ta tiktomena tois gennēsasi tēn autēn echei physin; houtōs ex emou gegenēsai, kai tou gegennēkotos en seautǭ tēn ousian deiknyeis.
"With you is the rule in the day of your power, in the splendors of your saints." "You have indestructible power, and you will show it especially in the day of judgment, in which you will make the saints shining and illustrious." He called the Savior's second appearing "the day of power," in which he will come with the angels in the glory of the Father. Then too the saints will shine like the sun, according to the Lord's own word. "From the womb before the morning star I begot you." Here he revealed also the majesty of his divinity. And the Lord who said to him, "Sit at my right hand," confesses that he is consubstantial and proclaims the sameness of nature. For "before the morning star" shows that he exists before times and before ages; and "from the womb" teaches the sameness of substance. "Not from elsewhere," he says, "but from my own nature you were begotten"; the womb, of course, being understood figuratively. For just as human beings give birth from the womb, and those born have the same nature as those who begot them, "so you were begotten from me, and you show in yourself the substance of the one who begot you."
Ps 110:3 (109:3 LXX) (quotation, high confidence) · Matt 16:27 (allusion, high confidence) · Matt 13:43 (allusion, high confidence)
Notes and citation
Summary: Psalm 110:3: Christ's power will be shown at his second coming when the saints shine; 'from the womb before the morning star' teaches his eternal begetting and consubstantiality with the Father.
- A Nicene reading of the Septuagint wording ('from the womb before the morning star I begot you'); translated as written.
Notes on the original text
- Digital text corrected (OCR misreading of quotation mark; closing quotation mark lost (OCR); stray letters (OCR)): δυνάμεώς σου, ἐνει ταῖς → δυνάμεώς σου, ἐν ταῖς; λαμπρότησι τῶν ἁγίων σου. Ἀνώλεθρον → λαμπρότησι τῶν ἁγίων σου. » Ἀνώλεθρον; ἐγέννησά σε. › σιν. Ἐνταῦθα → ἐγέννησά σε. › Ἐνταῦθα; « Ἐκ γαστρὸς, ο τὸ → « Ἐκ γαστρὸς, » τὸ; ἐκ σε γαστρὸς → ἐκ γαστρὸς; ἐν σεαυτῷ σε τὴν → ἐν σεαυτῷ τὴν.
Topics: Christology, Trinity, Eschatology
Cite (SBL): Theodoret, Interp. Ps. 109.3 (PG 80 80:1769; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-109-3) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
109.4PG 80 80:1771
« Ώμοσε Κύριος, καὶ οὐ μεταμεληθήσεται. Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » 'Ακριβῶς ταῦτα ἡρμήνευσεν ὁ θεῖος ᾿Απόστολος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ, καὶ τὸ τῆς ἀρχιερωσύνης ταύτης ἀπέραντον ἔδειξε, τῷ τὴν μὲν Λευῖτικὴν ἱερωσύνην οὐ μεθ' ὅρκου τὰς ἐπαγγελίας δεδέχθαι, ταύτην δὲ ὄρκῳ βεβαιωθῆναι. Τούτου δὴ χάριν καὶ τὸ οὐ μεταμεληθήσεται, προστέθεικεν · ἐπειδὴ πολλὰ πολλάκις οἰκονομήσας ὁ τῶν ὅλων Θεὸς, μεταβολαῖς ταῦτα περιπεσεῖν συνεχώρησεν. Οὕτω τὴν Ἰουδαίων ἱερωσύνην καὶ πεποίηκε, καὶ κατέπαυσεν. Οὕτω τὴν βασιλείαν ἐκείνην καὶ κατέστησε, καὶ κατέλυσεν· οὕτω τὴν Ασσυρίων, καὶ Βαβυλωνίων, καὶ Μακεδόνων βασιλείαν καὶ γενέσθαι συνεχώρησε, καὶ λυθῆναι προσέταξε. Ταύτην μέντοι τὴν ἱερωσύνην αἰώνιον εἶναι βουλόμενος, ὠμωμοκέναι φησὶν, ὡς οὐ μεταμεληθήσεται. ᾿Ανθρωπίνως δὲ ταῦτα εἴρηκε τοῦ πάθους γὰρ τὸ θεῖον ἀμύητον, πάθος δὲ καὶ ἡ μεταμέλεια. Ὁ δὲ Μελχισεδέκ, οὐκ Ἰουδαίων, ἀλλ᾿ ἐθνῶν ἱερεύς. Οὕτω καὶ ὁ Δεσπότης Χριστὸς, οὐχ ὑπὲρ Ἰουδαίων μόνον, ἀλλὰ καὶ ὑπὲρ ἁπάντων ἀνθρώπων ἑαυτὸν προσενήνοχε τῷ Θεῷ. "Αρχεται δὲ τῆς ἱερωσύνης ἐν τῇ νυκτὶ, μεθ᾽ ἣν τὸ πάθος ὑπέμεινεν· ἡνίκα λαβὼν ἄρτον, καὶ εὐχαριστήσας ἔκλασε καὶ εἶπε · · Λάβετε, φάγετε ἐξ αὐτοῦ · τοῦτό ἐστι τὸ σῶμά μου. » Ωσαύτως καὶ τὸ ποτήριον κεράσας, ἔδωκε τοῖς μαθηταῖς αὐτοῦ λέγων · · Πίετε ἐξ αὐτοῦ πάντες· τοῦτο γάρ ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. » Εὐρίσκομεν δὲ τὸν Μελχισεδέκ, καὶ ἱερέα ὄντα, καὶ βασιλέα · τύπος γὰρ ἦν τοῦ ἀληθινοῦ ἱερέως καὶ βασιλέως· καὶ προσφέροντα τῷ Θεῷ οὐκ ἄλογα θύματα, ἀλλὰ ἄρτους καὶ οἶνον. Ταῦτα γὰρ καὶ τῷ ᾿Ἀβραὰμ προσενήνοχε, τὸ τῆς οἰκείας ἀρχιερωσύνης ἀρχέτυπον ἐν τῇ τοῦ πατριάρχου ὀσφύϊ πνευματικῶς προορῶν. Εἰ τοίνυν ἐκ Δαβὶδ ὁ Χριστὸς κατὰ σάρκα, ὁ δὲ Δαβὶδ ἐξ Ἰούδα, τὴν δὲ κατὰ τὴν τάξιν Μελχισεδέκ ἀρχιερωσύνην ἔλαβεν ὁ Χριστός· πέπαυται μὲν ἡ Λευϊτικὴ ἱερωσύνη, εἰς δὲ τὴν Ἰούδα φυλὴν ἡ τῆς μείζονος ἱερωσύνης εὐλογία μετέβη. Ἱερατεύει δὲ νῦν ὁ ἐξ Ἰούδα κατὰ σάρκα βλαστήσας Χριστὸς, οὐκ αὐτός τι προσφέρων, ἀλλὰ τῶν προσφερόντων κεφαλή χρηματίζων. Σῶμα γὰρ αὐτοῦ τὴν Ἐκκλησίαν καλεῖ, καὶ διὰ ταύτης ἱερατεύει ὡς ἄνθρωπος, δέχεται δὲ τὰ προσφερόμενα ὡς Θεός. Προσφέρει δὲ ἡ Ἐκκλησία τὰ τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος σύμβολα, πᾶν τὸ φύραμα διὰ τῆς ἀπαρχῆς ἁγιάζουσα.
« Ōmose Kyrios, kai ou metamelēthēsetai. Sy hiereus eis ton aiōna kata tēn taxin Melchisedek. » 'Akribōs tauta hērmēneusen ho theios ᾿Apostolos en tę̄ pros Hebraious Epistolę̄, kai to tēs archierōsynēs tautēs aperanton edeixe, tǭ tēn men Leuitikēn hierōsynēn ou meth' horkou tas epangelias dedechthai, tautēn de orkǭ bebaiōthēnai. Toutou dē charin kai to ou metamelēthēsetai, prostetheiken ; epeidē polla pollakis oikonomēsas ho tōn holōn Theos, metabolais tauta peripesein synechōrēsen. Houtō tēn Ioudaiōn hierōsynēn kai pepoiēke, kai katepausen. Houtō tēn basileian ekeinēn kai katestēse, kai katelysen; houtō tēn Assyriōn, kai Babylōniōn, kai Makedonōn basileian kai genesthai synechōrēse, kai lythēnai prosetaxe. Tautēn mentoi tēn hierōsynēn aiōnion einai boulomenos, ōmōmokenai phēsin, hōs ou metamelēthēsetai. ᾿Anthrōpinōs de tauta eirēke tou pathous gar to theion amyēton, pathos de kai hē metameleia. Ho de Melchisedek, ouk Ioudaiōn, all᾿ ethnōn hiereus. Houtō kai ho Despotēs Christos, ouch hyper Ioudaiōn monon, alla kai hyper hapantōn anthrōpōn heauton prosenēnoche tǭ Theǭ. "Archetai de tēs hierōsynēs en tę̄ nykti, meth᾽ hēn to pathos hypemeinen; hēnika labōn arton, kai eucharistēsas eklase kai eipe ; ; Labete, phagete ex autou ; touto esti to sōma mou. » Ōsautōs kai to potērion kerasas, edōke tois mathētais autou legōn ; ; Piete ex autou pantes; touto gar esti to haima mou, to tēs kainēs diathēkēs, to peri pollōn ekchynomenon eis aphesin hamartiōn. » Euriskomen de ton Melchisedek, kai hierea onta, kai basilea ; typos gar ēn tou alēthinou hiereōs kai basileōs; kai prospheronta tǭ Theǭ ouk aloga thymata, alla artous kai oinon. Tauta gar kai tǭ ᾿Abraam prosenēnoche, to tēs oikeias archierōsynēs archetypon en tę̄ tou patriarchou osphyï pneumatikōs proorōn. Ei toinyn ek Dabid ho Christos kata sarka, ho de Dabid ex Iouda, tēn de kata tēn taxin Melchisedek archierōsynēn elaben ho Christos; pepautai men hē Leuïtikē hierōsynē, eis de tēn Iouda phylēn hē tēs meizonos hierōsynēs eulogia metebē. Hierateuei de nyn ho ex Iouda kata sarka blastēsas Christos, ouk autos ti prospherōn, alla tōn prospherontōn kephalē chrēmatizōn. Sōma gar autou tēn Ekklēsian kalei, kai dia tautēs hierateuei hōs anthrōpos, dechetai de ta prospheromena hōs Theos. Prospherei de hē Ekklēsia ta tou sōmatos autou kai tou haimatos symbola, pan to phyrama dia tēs aparchēs hagiazousa.
"The Lord has sworn and will not repent: You are a priest for ever according to the order of Melchizedek." The divine Apostle interpreted this precisely in the Letter to the Hebrews and showed the endlessness of this high priesthood, in that the Levitical priesthood did not receive its promises with an oath, while this one was confirmed by an oath. For this reason he also added "and will not repent"; since the God of all, after arranging many things many times, allowed them to undergo changes. So he both made the priesthood of the Jews and brought it to an end; so he both established that kingship and dissolved it; so he allowed the kingdom of the Assyrians, the Babylonians, and the Macedonians to come into being and ordered them to be dissolved. But wishing this priesthood to be eternal, he says that he has sworn that he will not repent. He said this in a human way; for the divine is uninitiated in passion, and repentance is a passion. Melchizedek was a priest not of the Jews but of the nations. So too Christ the Master offered himself to God not for the Jews only but for all human beings. He begins his priesthood on the night after which he underwent the passion, when he took bread, gave thanks, broke it, and said: "Take, eat of it; this is my body." Likewise, having mixed the cup, he gave it to his disciples, saying: "Drink of it, all of you; for this is my blood of the new covenant, shed for many for the forgiveness of sins." We find Melchizedek both priest and king, for he was a type of the true priest and king, and offering to God not irrational victims but bread and wine. For he offered these to Abraham too, spiritually foreseeing in the loins of the patriarch the archetype of his own high priesthood. If, then, Christ is from David according to the flesh, and David from Judah, and Christ received the high priesthood according to the order of Melchizedek, the Levitical priesthood has ceased, and the blessing of the greater priesthood has passed to the tribe of Judah. Christ, who sprang from Judah according to the flesh, now acts as priest, not himself offering anything, but bearing the name of head of those who offer. For he calls the Church his body, and through it he acts as priest as man, while he receives what is offered as God. And the Church offers the symbols of his body and blood, sanctifying the whole lump through the first fruits.
Ps 110:4 (109:4 LXX) (quotation, high confidence) · Heb 7:20 (allusion, high confidence) · Heb 7:21 (allusion, high confidence) · Matt 26:26 (quotation, high confidence) · Matt 26:27 (quotation, high confidence) · Matt 26:28 (quotation, high confidence) · Gen 14:18 (allusion, high confidence) · Heb 7:10 (allusion, high confidence) · Heb 7:14 (allusion, high confidence) · Eph 1:23 (allusion, medium confidence) · Rom 11:16 (allusion, high confidence)
Notes and citation
Summary: Psalm 110:4: Christ's priesthood, confirmed by oath, is eternal; like Melchizedek's, it is for all nations and uses bread and wine; it began at the Last Supper, replaces the Levitical priesthood, and is exercised through the Church, which offers the symbols of his body and blood.
- Theodoret's account of the eucharistic offering by the Church, with Christ as head who acts as priest as man and receives the offering as God, is translated as written.
Notes on the original text
- Digital text corrected (OCR letter; split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR)): Σο ἱερεὺς → Σὺ ἱερεὺς; δεδέχθα:, → δεδέχθαι,; καὶ τὸ ι οὐ μεταμεληθήσεται → καὶ τὸ οὐ μεταμεληθήσεται; ταῦτα͵ περιπεσεῖν → ταῦτα περιπεσεῖν; ὑπ· έμεινεν → ὑπέμεινεν; αὐτοῦ το λέγων → αὐτοῦ λέγων; Εὐρίσκομεν δὲ τὰ τὸν → Εὐρίσκομεν δὲ τὸν; ἀρχιερωσύνην τ ἔλαβεν → ἀρχιερωσύνην ἔλαβεν; ἡ · Ἐκκλησία → ἡ Ἐκκλησία.
Topics: Christology, Eucharist
Cite (SBL): Theodoret, Interp. Ps. 109.4 (PG 80 80:1771; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-109-4) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
109.5PG 80 80:1773
« Κύριος ἐκ δεξιῶν σου συνέθλασεν ἐν ἡμέρᾳ ὀργῆς αὐτοῦ βασιλεῖς. » Τοὺς δὲ νῦν ἀντιτείνοντας, καὶ θρασυνομένους ἄρχοντάς τε καὶ βασιλέας ἐν τῇ τῆς κρίσεως ἡμέρᾳ παραδώσει κολάσει. Τὸ δὲ, • Κύριος ἐκ δεξιῶν σου, » ἔοικε τῷ ἐν τῷ πέμπτῳ καὶ δεκάτῳ ψαλμῷ, « Προωρώμην γὰρ τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ. › Καὶ γὰρ ἐκεῖ ἀνθρωπίνως τοῦτο εἴρηκε, καὶ δεδήλωκε τῆς ἑνωθείσης φύσεως τὸ ἀχώριστον· καὶ ἐνταῦθα κατὰ ταυτὸν καὶ τὰ θεῖα λέγει, καὶ τὰ ἀνθρώπινα. Τὸ μὲν γὰρ, Κάθου ἐκ δεξιῶν μου, » τῇ ἀνθρωπείᾳ φύσει πρόσφορον· τὸ δὲ, « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε, » δηλωτικὸν τῆς θεότητος· τὸ δὲ, « Σὺ εἶ ἱερεὺς εἰς αἰῶνα, » πάλιν ὡς πρὸς ἄνθρωπον εἴρηται. Ὡσαύτως δὲ καὶ τὸ, • Κύριος ἐκ δεξιῶν σου, » ἀντὶ τοῦ, ἀχώριστον ἔχεις τὴν ἑνωθεῖσαν θεότητα.
« Kyrios ek dexiōn sou synethlasen en hēmerą orgēs autou basileis. » Tous de nyn antiteinontas, kai thrasynomenous archontas te kai basileas en tę̄ tēs kriseōs hēmerą paradōsei kolasei. To de, • Kyrios ek dexiōn sou, » eoike tǭ en tǭ pemptǭ kai dekatǭ psalmǭ, « Proōrōmēn gar ton Kyrion enōpion mou dia pantos, hoti ek dexiōn mou estin, hina mē saleuthō. › Kai gar ekei anthrōpinōs touto eirēke, kai dedēlōke tēs henōtheisēs physeōs to achōriston; kai entautha kata tauton kai ta theia legei, kai ta anthrōpina. To men gar, Kathou ek dexiōn mou, » tę̄ anthrōpeią physei prosphoron; to de, « Ek gastros pro heōsphorou egennēsa se, » dēlōtikon tēs theotētos; to de, « Sy ei hiereus eis aiōna, » palin hōs pros anthrōpon eirētai. Hōsautōs de kai to, • Kyrios ek dexiōn sou, » anti tou, achōriston echeis tēn henōtheisan theotēta.
"The Lord at your right hand has crushed kings in the day of his wrath." "The rulers and kings who now resist and act insolently he will hand over to punishment in the day of judgment." "The Lord at your right hand" resembles what is in the fifteenth psalm: "For I saw the Lord always before me, for he is at my right hand, that I may not be shaken." For there too he said this in a human way and showed the inseparability of the united nature; and here too he says at once both divine and human things. "Sit at my right hand" suits the human nature; "From the womb before the morning star I begot you" indicates the divinity; "You are a priest for ever" is again said as to a man. Likewise "The Lord at your right hand" means "you have the divinity united to you inseparably."
Ps 110:5 (109:5 LXX) (quotation, high confidence) · Ps 16:8 (15:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 110:5: Christ will judge resisting rulers; the psalm alternates sayings fitting his humanity and his divinity, and 'the Lord at your right hand' signifies the divinity inseparably united to his humanity.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): ψαλμῷ ", « → ψαλμῷ, «; καὶ ἐνταῦθα το κατὰ → καὶ ἐνταῦθα κατὰ.
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Interp. Ps. 109.5 (PG 80 80:1773; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-109-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
109.6PG 80 80:1773
« Κρινεῖ ἐν τοῖς ἔθνεσι, πληρώσει πτώματα· συνθλάσει κεφαλὰς ἐπὶ γῆς πολλῶν. » Σαφέστερον ἐνταῦθα τὴν κρίσιν ἐδήλωσε καὶ ὅτι κατ᾿ ἐκείνην τὴν ἡμέραν παντοδαπαῖς παραδώσει τιμωρίαις τοὺς δυσσεβείᾳ συνεζηκότας · καὶ κατὰ τὸν παρόντα μέντοι βίον, πολλαῖς αὐτοὺς πολλάκις παιδείαις ὑπέβαλε, τὴν οἰκείαν δύναμιν τοὺς ἀγνοοῦντας διδάσκων.
« Krinei en tois ethnesi, plērōsei ptōmata; synthlasei kephalas epi gēs pollōn. » Saphesteron entautha tēn krisin edēlōse kai hoti kat᾿ ekeinēn tēn hēmeran pantodapais paradōsei timōriais tous dyssebeią synezēkotas ; kai kata ton paronta mentoi bion, pollais autous pollakis paideiais hypebale, tēn oikeian dynamin tous agnoountas didaskōn.
"He will judge among the nations, he will fill up corpses; he will crush the heads of many upon the earth." Here he showed the judgment more clearly, and that on that day he will hand over to punishments of every kind those who lived in ungodliness. And even in the present life he has often subjected them to many disciplines, teaching his power to those who do not know it.
Ps 110:6 (109:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 110:6: Christ will punish the ungodly at the judgment, and disciplines them even in this life.
Notes on the original text
- Digital text corrected (stray space (OCR)): πολλῶν . » → πολλῶν. ».
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 109.6 (PG 80 80:1773; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
109.7PG 80 80:1773
· Ἐκ χειμάῤῥου ἐν ὁδῷ πίεται, διὰ τοῦτο ὑψώσει κεφαλήν. » Πολλῇ, φησὶν, ἐνανθρωπήσας εὐτελείᾳ χρήσεται, ὥστε καὶ τοῖς κατὰ τὴν ὁδὸν εὐρισκομένοις ὕδασι θεραπεύειν τὸ δίψος. Δοκεῖ δὲ μοι καὶ ἑτέραν βαθυτέραν ἔχειν ἡ προφητεία διάνοιαν. Ποτήριον ἔθος αὐτῷ τὸ πάθος καλεῖν · · Πάτερ γὰρ, ἔφη, εἰ δυνατὸν, παρέλθῃ τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· · χειμάῤῥουν δὲ τοὺς Ἰουδαίους καλεῖ, θείας μὲν χάριτος τετυχηκότας, οὐκ ἀεὶ δὲ ταύτης ἀπολαύσαντας. Καθάπερ γὰρ ὁ χειμάῤῥους οὐκ ἀένναον ἔχει τὴν τῶν ὑδάτων φορὰν, ἀλλὰ ἐκ τῶν τικτομένων ἐκ τῶν νεφῶν συνίσταται ὑετῶν· οὕτως Ἰουδαῖοι πρόσκαιρον ἔσχον τοῦ νόμου τὴν χάριν, οἷον ἀπό τινων νεφῶν τῶν προφητῶν χορηγουμένην. Μετὰ δὲ ταῦτα τοῦ θέρους φανέντος, κατὰ τὴν τοῦ Κυρίου φωνήν· · Ἐπάρατε γὰρ, φησὶ, τοὺς ὀφθαλμοὺς ὑμῶν, καὶ βλέπετε εἰς τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμόν· » ἀναγκαίως ὁ χειμάῤῥους τῆς προτέρας εὐπορίας ἔρημος μεμένηκε, καὶ ξηρὸς ὁρᾶται πάσης ἰκμάδος ἐστερημένος. Ἐπειδὴ τοίνυν Ἰουδαῖοι τὸν σταυρὸν ἐτεκτήναντο, ποτήριον δὲ καλεῖ τὸ πάθος ὁ Κύριος, εἰκότως ὁ προφήτης ταῦτα προθεωρῶν εἴρηκεν · · Ἐκ χειμάῤῥου ἐν ὁδῷ πίεται. » Ὁδὸν δὲ τὸν βίον καλεῖ. Μαρτυρεῖ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα, « Διὰ τοῦτο ὑψώσει κεφαλήν. » Τούτῳ δὲ ὅμοιον καὶ ὁ ἀπόστολος εἴρηκε Παῦλος· • Ἐταπείνωσεν ἑαυτὸν μέχρι θανάτου, θανάτου δὲ σταυροῦ· διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε. » Δῆλον δὲ ὡς ἀνθρωπίνως καὶ τοῦτο τέθεικεν. Ὡς γὰρ Θεὸς, οὐ ταπεινὸς ὢν ὑψώθη, ἀλλ᾽ ὕψιστος ὢν ἐταπείνωσεν ἑαυτόν· ὡς δὲ ἄνθρωπος, ὃ μὴ εἶχεν ἔλαβεν.
; Ek cheimarrhou en hodǭ pietai, dia touto hypsōsei kephalēn. » Pollę̄, phēsin, enanthrōpēsas euteleią chrēsetai, hōste kai tois kata tēn hodon euriskomenois hydasi therapeuein to dipsos. Dokei de moi kai heteran bathyteran echein hē prophēteia dianoian. Potērion ethos autǭ to pathos kalein ; ; Pater gar, ephē, ei dynaton, parelthę̄ to potērion touto ap᾿ emou; ; cheimarrhoun de tous Ioudaious kalei, theias men charitos tetychēkotas, ouk aei de tautēs apolausantas. Kathaper gar ho cheimarrhous ouk aennaon echei tēn tōn hydatōn phoran, alla ek tōn tiktomenōn ek tōn nephōn synistatai hyetōn; houtōs Ioudaioi proskairon eschon tou nomou tēn charin, hoion apo tinōn nephōn tōn prophētōn chorēgoumenēn. Meta de tauta tou therous phanentos, kata tēn tou Kyriou phōnēn; ; Eparate gar, phēsi, tous ophthalmous hymōn, kai blepete eis tas chōras, hoti leukai eisi pros therismon; » anankaiōs ho cheimarrhous tēs proteras euporias erēmos memenēke, kai xēros horatai pasēs ikmados esterēmenos. Epeidē toinyn Ioudaioi ton stauron etektēnanto, potērion de kalei to pathos ho Kyrios, eikotōs ho prophētēs tauta protheōrōn eirēken ; ; Ek cheimarrhou en hodǭ pietai. » Hodon de ton bion kalei. Martyrei de tę̄ dianoią kai ta epagomena, « Dia touto hypsōsei kephalēn. » Toutǭ de homoion kai ho apostolos eirēke Paulos; • Etapeinōsen heauton mechri thanatou, thanatou de staurou; dio kai ho Theos auton hyperypsōse. » Dēlon de hōs anthrōpinōs kai touto tetheiken. Hōs gar Theos, ou tapeinos ōn hypsōthē, all᾽ hypsistos ōn etapeinōsen heauton; hōs de anthrōpos, ho mē eichen elaben.
"He will drink from the brook on the way; therefore he will lift up his head." "Having become man," he says, "he will live with such great simplicity as to relieve his thirst even with water found by the way." But the prophecy seems to me to have another, deeper sense as well. He is accustomed to call his passion a cup: "Father," he said, "if it is possible, let this cup pass from me." And he calls the Jews a winter brook, since they received divine grace but did not enjoy it always. For as a winter brook does not have a perpetual flow of water but is formed from rains born of the clouds, so the Jews had the grace of the law for a time, supplied as from certain clouds, the prophets. But after this, when the summer appeared, according to the Lord's word, "Lift up your eyes and look at the fields, for they are white for harvest," the brook necessarily remained bereft of its former abundance and is seen dry, deprived of all moisture. Since, then, the Jews contrived the cross, and the Lord calls the passion a cup, the prophet, foreseeing this, fittingly said, "He will drink from the brook on the way." He calls life "the way." What follows also bears witness to this sense: "Therefore he will lift up his head." The apostle Paul said something similar: "He humbled himself to death, even death on a cross; therefore God also highly exalted him." It is plain that he put this too in a human way. For as God he was not lowly and then exalted, but being most high humbled himself; but as man he received what he did not have.
Ps 110:7 (109:7 LXX) (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · John 4:35 (quotation, high confidence) · Phil 2:8 (quotation, high confidence) · Phil 2:9 (quotation, high confidence)
Notes and citation
Summary: Psalm 110:7: literally Christ's simple life; more deeply, drinking from the winter brook is his suffering at the hands of the Jews, whose grace was temporary; his exaltation, as in Philippians, belongs to him as man.
- Theodoret's image of the Jews as a dried-up winter brook is polemical; translated as written.
Notes on the original text
- Digital text corrected (OCR accent; OCR letter; iota subscript (OCR)): ξηρὸ; ὁρᾶται → ξηρὸς ὁρᾶται; διανοία → διανοίᾳ; οὐ ταπεινὸς ἂν ὑψώθη → οὐ ταπεινὸς ὢν ὑψώθη; ὕψιστος ὧν ἐταπείνωσεν → ὕψιστος ὢν ἐταπείνωσεν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 109.7 (PG 80 80:1773; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/109-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-109-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.