Interpretation of the Psalms 11.1–14.5
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 11
11.1PG 80 80:941
« Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης, ψαλμὸς τῷ Δαβίδ. » Τῆς αὐτῆς ἔχεται καὶ οὗτος ὁ ψαλμός διανοίας . Διαβάλλει γὰρ τοὺς διπλόῃ κεχρημένους, καὶ φιλίαν μὲν ὑπισχνουμένους, προϊεμένους δὲ αὐτὸν τῷ πολεμίῳ Σαούλ, καὶ μηνύοντας ἔνθα διῆγεν. Ὑπὲρ δὲ τῆς ὀγδόης τὴν ἐπιγραφὴν ἔχει ἄτε δὴ τῆς δικαίας τοῦ Θεοῦ κρίσεως μεμνημένος, ἣν μετὰ τὴν ἑβδόμην ποιήσεται, καθὰ προειρήκαμεν , ὁ δίκαιος κριτής. Διὰ τοῦτο καὶ εἰς τὸ τέλος προγέγραπται , ὡς χρόνοις ὕστερον τῆς προῤῥήσεως ἐσομένης.
« Eis to telos hyper tēs ogdoēs, psalmos tǭ Dabid. » Tēs autēs echetai kai houtos ho psalmos dianoias . Diaballei gar tous diploę̄ kechrēmenous, kai philian men hypischnoumenous, proïemenous de auton tǭ polemiǭ Saoul, kai mēnyontas entha diēgen. Hyper de tēs ogdoēs tēn epigraphēn echei ate dē tēs dikaias tou Theou kriseōs memnēmenos, hēn meta tēn hebdomēn poiēsetai, katha proeirēkamen , ho dikaios kritēs. Dia touto kai eis to telos progegraptai , hōs chronois hysteron tēs prorrhēseōs esomenēs.
"To the end, for the eighth: a psalm of David." This psalm too keeps the same sense. It denounces the double-dealers who promised friendship but betrayed him to his enemy Saul and reported where he was staying. It has the title "for the eighth" because it mentions the just judgment of God, which the just Judge will hold after the seventh, as we said before. For this reason "to the end" is also written at its head, since the prediction would be fulfilled at a later time.
Ps 12:1 (11:1 LXX) (quotation, high confidence) · 1 Sam 23:19 (allusion, medium confidence)
Notes and citation
Summary: The title of Psalm 12 (Greek 11): against double-dealers who betrayed David to Saul; "the eighth" again refers to the final judgment.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 11.1 (PG 80 80:941; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-1
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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.
11.2PG 80 80:941
« Σῶσόν με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος, ὅτι ὠλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων. » Τῆς παρὰ σοῦ, Δέσποτα, σωτηρίας ἀπολαῦσαι παρακαλῶ. Ἐπειδὴ κινδυνεύει τῆς ἀληθείας ἀποσβεσθῆναι τὸ χρῆμα, πάντων, ὡς ἔπος εἰπεῖν, τὴν πρὸς ἀλλήλους ἀπιστίαν νενοσηκότων. Εἶτα διηγεῖται σαφέστερον τὰ τολμώμενα.
« Sōson me, Kyrie, hoti ekleloipen hosios, hoti ōligōthēsan hai alētheiai apo tōn huiōn tōn anthrōpōn. » Tēs para sou, Despota, sōtērias apolausai parakalō. Epeidē kindyneuei tēs alētheias aposbesthēnai to chrēma, pantōn, hōs epos eipein, tēn pros allēlous apistian nenosēkotōn. Eita diēgeitai saphesteron ta tolmōmena.
"Save me, Lord, for the holy man has failed, for truths have dwindled from among the sons of men." I beg to enjoy salvation from you, Master, since the very thing called truth is in danger of being extinguished, almost everyone being sick with distrust toward one another. Then he recounts more clearly what they dare to do.
Ps 12:1 (11:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:1: truth and good faith have nearly vanished, so David asks God to save him.
Cite (SBL): Theodoret, Interp. Ps. 11.2 (PG 80 80:941; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-2
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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.
11.3PG 80 80:941
« Μάταια ἐλάλησεν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ. • Ὑποκρίνονται φιλίαν, καὶ τὰ πολεμίων ἐργάζονται. « Χείλη δόλια ἐν καρδίᾳ καὶ ἐν καρδίᾳ ἐλάλησε κακά. » Μετὰ δόλου, φησὶν, ἀλλήλοις προσδιαλέγονται. Καὶ οὗτος τοῖς χείλεσι χρώμενος εἰς τὴν τοῦ πέλας καρδίαν τὰ ψευδῆ παραπέμπει· κἀκεῖνος πάλιν ὁμοίως ἀντιπέμπει τὰ ὅμοια . Ἐντεῦθεν λοιπὸν αὐτοῖς ἀπειλεῖ τιμωρίαν.
« Mataia elalēsen hekastos pros ton plēsion autou. • Hypokrinontai philian, kai ta polemiōn ergazontai. « Cheilē dolia en kardią kai en kardią elalēse kaka. » Meta dolou, phēsin, allēlois prosdialegontai. Kai houtos tois cheilesi chrōmenos eis tēn tou pelas kardian ta pseudē parapempei; kakeinos palin homoiōs antipempei ta homoia . Enteuthen loipon autois apeilei timōrian.
"Each has spoken vain things to his neighbor." They pretend friendship and do the work of enemies. "Deceitful lips are in the heart, and with the heart he has spoken evil." They converse with one another with deceit, he says. This one, using his lips, sends falsehoods into his neighbor's heart, and that one in turn sends back the like. From here on he threatens them with punishment.
Ps 12:2 (11:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:2: friends speak deceitfully to one another.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἀλλήλοις σο προσδιαλέγονται. Καὶ οὗτος δι τοῖς → ἀλλήλοις προσδιαλέγονται. Καὶ οὗτος τοῖς; τὰ ψευδῆ δε παραπέμπει → τὰ ψευδῆ παραπέμπει.
Cite (SBL): Theodoret, Interp. Ps. 11.3 (PG 80 80:941; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-3
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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.
11.4PG 80 80:941
· Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα. • Τί δὲ τῆς μεγαλοῤῥημοσύνης τὸ εἶδος;
; Exolothreusei Kyrios panta ta cheilē ta dolia, glōssan megalorrhēmona. • Ti de tēs megalorrhēmosynēs to eidos?
"The Lord will destroy all deceitful lips, the tongue that speaks great things." What is the form of this boastful speech?
Ps 12:3 (11:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:3: God will destroy deceitful and boastful tongues.
Cite (SBL): Theodoret, Interp. Ps. 11.4 (PG 80 80:941; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-4
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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.
11.5PG 80 80:943
« Τοὺς εἰπόντας, Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παρ᾿ ἡμῖν ἐστι· τὶς ἡμῶν κύριός ἐστιν; » Οὐκ ἀνέχονται, φησὶ, μετρῆσαι τῇ φύσει τοὺς λόγους, οὐδὲ εἰς τοὺς θείους ἀποβλέπειν ἐθέλουσι νόμους, ἀλλ' ἀθυρώτοις στόμασι κεχρημένοι, μετ᾿ ἀδείας ὅπερ βούλονται φθέγγονται, τῆς θείας μακροθυμίας καταφρονοῦντες, καὶ μηδὲ τελεῖν ὑπὸ τὴν τοῦ Θεοῦ δεσποτείαν νομίζοντες. Τοιοῦτος ἦν ὁ Φαραώ· διόπερ καὶ ἔλεγεν· « Οὐκ οἶδα τὸν Κύριον. » Τοιοῦτος ἦν ὁ Ῥαψάκης, λέγειν τολμῶν· • Μή σε ἀπατάτω ὁ Θεός σου, ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ ὅτι ῥύσεται τὴν Ἱερουσαλήμ ἐκ χειρός μου. • Τοιοῦτος Ναβουχοδονόσωρ τοὺς γενναίους ἐκείνους δεδιττόμενος παῖδας, καὶ λέγειν οὐ φρίττων, « Τις ὁ Θεός ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου;» ᾿Αλλ' ὅμως κἀκεῖνοι ποινὴν ἔδοσαν ὧν ἐτόλμησαν, καὶ οὗτοι περὶ ὧν ὁ προφητικὸς διέξεισι λόγος τὰς ἀξίας τίσουσι δίκας· καὶ τοῦτο σημαίνων ἐπήγαγεν·
« Tous eipontas, Tēn glōssan hēmōn megalynoumen, ta cheilē hēmōn par᾿ hēmin esti; tis hēmōn kyrios estin? » Ouk anechontai, phēsi, metrēsai tę̄ physei tous logous, oude eis tous theious apoblepein ethelousi nomous, all' athyrōtois stomasi kechrēmenoi, met᾿ adeias hoper boulontai phthengontai, tēs theias makrothymias kataphronountes, kai mēde telein hypo tēn tou Theou despoteian nomizontes. Toioutos ēn ho Pharaō; dioper kai elegen; « Ouk oida ton Kyrion. » Toioutos ēn ho Rhapsakēs, legein tolmōn; • Mē se apatatō ho Theos sou, hǭ sy pepoithas ep᾿ autǭ hoti rhysetai tēn Hierousalēm ek cheiros mou. • Toioutos Nabouchodonosōr tous gennaious ekeinous dedittomenos paidas, kai legein ou phrittōn, « Tis ho Theos hos exeleitai hymas ek tōn cheirōn mou?» ᾿All' homōs kakeinoi poinēn edosan hōn etolmēsan, kai houtoi peri hōn ho prophētikos diexeisi logos tas axias tisousi dikas; kai touto sēmainōn epēgagen;
"Those who said, We will magnify our tongue; our lips are our own; who is lord over us?" They will not measure their words by their nature, he says, nor are they willing to look to the divine laws; with mouths that have no door they say whatever they wish without fear, despising the divine long-suffering and thinking they are not under God's lordship. Such was Pharaoh; therefore he said, "I do not know the Lord." Such was Rabshakeh, who dared to say: "Do not let your God, in whom you trust, deceive you, saying that he will deliver Jerusalem out of my hand." Such was Nebuchadnezzar, who frightened those noble young men and did not shudder to say, "Who is the God who will deliver you out of my hands?" But those men paid the penalty for what they dared, and these of whom the prophetic word speaks will pay the punishment they deserve. Signifying this he added:
Ps 12:4 (11:5 LXX) (quotation, high confidence) · Exod 5:2 (quotation, high confidence) · Isa 37:10 (quotation, high confidence) · 2 Kgs 19:10 (allusion, high confidence) · Dan 3:15 (quotation, high confidence)
Notes and citation
Summary: Psalm 12:4: like Pharaoh, Rabshakeh and Nebuchadnezzar, the arrogant deny God's lordship and will be punished.
Cite (SBL): Theodoret, Interp. Ps. 11.5 (PG 80 80:943; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-5
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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.
11.6PG 80 80:943
« Ἕνεκεν τῆς ταλαιπωρίας τῶν πτωχῶν, καὶ τοῦ στεναγμοῦ τῶν πενήτων, νῦν ἀναστήσομαι, λέγει Κύριος· θήσομαι ἐν σωτηρίῳ, παῤῥησιάσομαι ἐν αὐτῷ. » Οὐ περιόψομαι γὰρ αὐτοὺς όλοφυρομένους, καὶ στένοντας διὰ τὴν εἰς αὐτοὺς τολμωμένην παρανομίαν· ἀλλὰ τὴν μακροθυμίαν καθάπερ τινὰ ὕπνον ἀποσεισάμενος, περιφανῆ καὶ λαμπρὰν αὐτῶν τὴν σωτηρίαν ποιήσομαι. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσε, « Τάξω σωτήριον ἐμφανές. › Καὶ διδάσκων ὡς ἀληθῶς ἔσται τὰ εἰρημένα, προστέθεικε ·
« Heneken tēs talaipōrias tōn ptōchōn, kai tou stenagmou tōn penētōn, nyn anastēsomai, legei Kyrios; thēsomai en sōtēriǭ, parrhēsiasomai en autǭ. » Ou periopsomai gar autous olophyromenous, kai stenontas dia tēn eis autous tolmōmenēn paranomian; alla tēn makrothymian kathaper tina hypnon aposeisamenos, periphanē kai lampran autōn tēn sōtērian poiēsomai. Houtō gar ho Symmachos hērmēneuse, « Taxō sōtērion emphanes. › Kai didaskōn hōs alēthōs estai ta eirēmena, prostetheike ;
"Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord; I will set him in safety; I will speak boldly in it." For I will not overlook them as they wail and groan because of the lawlessness dared against them; but shaking off my long-suffering like sleep, I will make their salvation conspicuous and brilliant. So Symmachus translated: "I will set a manifest salvation." And teaching that what was said will truly happen, he added:
Ps 12:5 (11:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:5: God will arise and give the oppressed a manifest salvation.
Notes on the original text
- Digital text corrected (stray letters (OCR)): αὐτῶν σε τὴν σωτηρίαν → αὐτῶν τὴν σωτηρίαν.
Cite (SBL): Theodoret, Interp. Ps. 11.6 (PG 80 80:943; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-6
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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.
11.7PG 80 80:943
Τὰ λόγια Κυρίου λόγια ἁγνὰ, ἀργύριον πεπυρωμένον, δοκίμιον ἐν τῇ γῇ, κεκαθαρισμένον ἑπταπλασίως. » Τὸ ἑπταπλασίως ἀντὶ τοῦ πολλαπλασίως τέθεικε · τοῦτο γὰρ σύνηθες τῇ θείᾳ Γραφῇ.
Ta logia Kyriou logia hagna, argyrion pepyrōmenon, dokimion en tę̄ gę̄, kekatharismenon heptaplasiōs. » To heptaplasiōs anti tou pollaplasiōs tetheike ; touto gar synēthes tę̄ theią Graphę̄.
"The words of the Lord are pure words, silver refined by fire, tested in the earth, purified seven times." He put "seven times" for "many times"; this is customary in divine Scripture.
Ps 12:6 (11:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:6: God's words are pure; "seven times" means many times.
Notes on the original text
- Digital text corrected (stray letters (OCR)): θείᾳ στ Γραφῇ → θείᾳ Γραφῇ.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Ps. 11.7 (PG 80 80:943; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-7
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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.
11.8PG 80 80:943
Σὺ, Κύριε, φυλάξεις ἡμᾶς, καὶ διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεᾶς ταύτης, καὶ εἰς τὸν αἰῶνα. » Ὑπὸ τὸ γὰρ τῆς σῆς φρουρούμενοι χάριτος οὐ μόνον τῆς παρούσης γενεᾶς τὰς πάγας διαφευξόμεθα, ἀλλὰ καὶ τῆς αἰωνίου σωτηρίας τευξόμεθα.
Sy, Kyrie, phylaxeis hēmas, kai diatērēseis hēmas apo tēs geneas tautēs, kai eis ton aiōna. » Hypo to gar tēs sēs phrouroumenoi charitos ou monon tēs parousēs geneas tas pagas diapheuxometha, alla kai tēs aiōniou sōtērias teuxometha.
"You, Lord, will guard us and preserve us from this generation and for ever." For guarded by your grace we shall not only escape the snares of the present generation but also obtain eternal salvation.
Ps 12:7 (11:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:7: God's grace guards the faithful now and for ever.
Notes on the original text
- Digital text corrected (stray letters (OCR)): φρουρούμενοι τι χάριτος → φρουρούμενοι χάριτος.
Cite (SBL): Theodoret, Interp. Ps. 11.8 (PG 80 80:943; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-8
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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.
11.9PG 80 80:943
« Κύκλῳ οἱ ἀσεβεῖς περιπατοῦσι, κατὰ τὸ ὕψος σου ἐπολυώρησας τοὺς υἱοὺς τῶν ἀνθρώπων. Οἱ μὲν οὖν δυσσεβείᾳ συζῶντες, τὴν θείαν καταλιπόντες ὁδὸν, τῇδε κἀκεῖσε περιπλανῶνται, κυκλοῦν καὶ οἱονεὶ πολιορκεῖν τοὺς ἐπιεικεστέρους πειρώμενοι. Σὺ δὲ ἀπὸ τοῦ τῆς φύσεως ὕψους φαινόμενος τῆς σῆς ἀξιοῖς κηδεμονίας τοὺς ὑπ᾿ ἐκείνων πολεμουμένους, νῦν μὲν ψυχαγωγῶν ἐν ταῖς θλίψεσι, μετὰ βραχὺ δὲ τελείαν τὴν σωτηρίαν δωρούμενος.
« Kyklǭ hoi asebeis peripatousi, kata to hypsos sou epolyōrēsas tous huious tōn anthrōpōn. Hoi men oun dyssebeią syzōntes, tēn theian katalipontes hodon, tę̄de kakeise periplanōntai, kykloun kai hoionei poliorkein tous epieikesterous peirōmenoi. Sy de apo tou tēs physeōs hypsous phainomenos tēs sēs axiois kēdemonias tous hyp᾿ ekeinōn polemoumenous, nyn men psychagōgōn en tais thlipsesi, meta brachy de teleian tēn sōtērian dōroumenos.
"The ungodly walk round about; according to your height you have cared greatly for the sons of men." Those who live in impiety, having left the divine road, wander here and there, trying to encircle and as it were besiege the more upright. But you, appearing from the height of your nature, count those attacked by them worthy of your care, now comforting them in afflictions, and shortly granting them complete salvation.
Ps 12:8 (11:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 12:8: the ungodly besiege the upright, but God from his height cares for them.
Cite (SBL): Theodoret, Interp. Ps. 11.9 (PG 80 80:943; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/11-9
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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.
Chapter 12
12.1PG 80 80:945
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Καὶ τοῦτον εἰς ἑαυτὸν ἤνεγκεν τὸν ψαλμὸν ὁ μέγας Δαβὶδ, οὐ μὴν ὑπὸ τοῦ Σαούλ διωκόμενος, ἀλλ᾽ ὑπὸ τοῦ ᾿Αβεσσαλώμ πολεμούμενος. Τὰ μὲν γὰρ κατὰ τὸν Σαούλ πρὸ τῆς ἁμαρτίας ἦν, καὶ διὰ τοῦτο μετὰ πολλῆς ἐλέγετο παῤῥησίας. Τὰ δέ γε κατὰ τὸν ᾿Αβεσσαλώμ μετὰ τὴν ἁμαρτίαν· διὰ τοῦτο κλαυθμὸς καὶ στεναγμός τοῖς λόγοις ἐγκέκραται. • Ἕως πότε, Κύριε, ἐπιλήσῃ μου εἰς τέλος; » Τὴν ἀναβολὴν τῆς βοηθείας ἐπιλησμονὴν προσηγόρευσε. Παρακαλεῖ δὲ μὴ εἰς τέλος ἐπιλησθῆναι · τουτέστι μὴ παντελῶς τῆς θείας γυμνωθῆναι προνοίας. « Ἕως πότε ἀποστρέφεις τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ; · Ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ τοὺς προσκεκρουκότας ὁρᾶν οὐ βουλομένων, τέθεικε τουτὶ τὸ ῥητόν. Διὸ μετ' ὀλίγα λέγει· « Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, › οὔτε πρόσωπον νοῶν τὸ πρόσωπον, οὔτε ἀποστροφὴν τὴν ἀποστροφήν · ἀλλ' ἀπὸ τῶν ἀνθρωπίνων πάλιν σχηματίζει τὸν λόγον. « Ἕως τίνος θήσομαι βουλὰς ἐν ψυχῇ μου, ὀδύνας ἐν καρδίᾳ μου ἡμέρας καὶ νυκτός; » Νύκτωρ καὶ μεθ' ἡμέραν τρυχόμενος διατελῶ, καὶ τοὺς λογισμοὺς στρέφων τε καὶ ἀνελίττων, ποτέ μὲν ἀπολαύσεσθαι φιλανθρωπίας ἐλπίζω, ποτὲ δὲ ἀμφιβάλλω εἰ τεύξομαι· ἄλλοτε δὲ ἀπαγορεύω τὰς χρηστοτέρας ἐλπίδας.
« Eis to telos, psalmos tǭ Dabid. » Kai touton eis heauton ēnenken ton psalmon ho megas Dabid, ou mēn hypo tou Saoul diōkomenos, all᾽ hypo tou ᾿Abessalōm polemoumenos. Ta men gar kata ton Saoul pro tēs hamartias ēn, kai dia touto meta pollēs elegeto parrhēsias. Ta de ge kata ton ᾿Abessalōm meta tēn hamartian; dia touto klauthmos kai stenagmos tois logois enkekratai. • Heōs pote, Kyrie, epilēsę̄ mou eis telos? » Tēn anabolēn tēs boētheias epilēsmonēn prosēgoreuse. Parakalei de mē eis telos epilēsthēnai ; toutesti mē pantelōs tēs theias gymnōthēnai pronoias. « Heōs pote apostrepheis to prosōpon sou ap᾿ emou? ; Ek metaphoras tōn orgizomenōn, kai tous proskekroukotas horan ou boulomenōn, tetheike touti to rhēton. Dio met' oliga legei; « Epiblepson ep᾿ eme, kai eleēson me, › oute prosōpon noōn to prosōpon, oute apostrophēn tēn apostrophēn ; all' apo tōn anthrōpinōn palin schēmatizei ton logon. « Heōs tinos thēsomai boulas en psychę̄ mou, odynas en kardią mou hēmeras kai nyktos? » Nyktōr kai meth' hēmeran trychomenos diatelō, kai tous logismous strephōn te kai anelittōn, pote men apolausesthai philanthrōpias elpizō, pote de amphiballō ei teuxomai; allote de apagoreuō tas chrēstoteras elpidas.
"To the end: a psalm of David." The great David applied this psalm too to himself, not when pursued by Saul but when warred upon by Absalom. The events concerning Saul were before the sin, and therefore he spoke then with great boldness; but those concerning Absalom came after the sin, and therefore weeping and groaning are mixed into his words. "How long, Lord, will you forget me? For ever?" He called the delay of help forgetfulness. He asks not to be forgotten for ever, that is, not to be stripped entirely of divine providence. "How long will you turn your face from me?" He used this expression by a metaphor from people who are angry and do not wish to see those who have offended them. Therefore a little later he says, "Look upon me and have mercy on me," understanding neither the face as a face nor the turning away as a turning away; he again shapes his language from human things. "How long shall I take counsel in my soul, with grief in my heart day and night?" Night and day I am worn out, turning my reasonings over and over: sometimes I hope to enjoy your love for humankind, sometimes I doubt whether I shall obtain it, and at other times I give up the better hopes.
Ps 13:1 (12:1 LXX) (quotation, high confidence) · Ps 13:1 (12:2 LXX) (quotation, high confidence) · Ps 13:2 (12:3 LXX) (quotation, high confidence) · Ps 25:16 (24:16 LXX) (quotation, medium confidence)
Notes and citation
Summary: Psalm 13:1–2 (Greek 12): written in the war with Absalom after David's sin; God's delay is called forgetting, and David is torn between hope and despair.
Notes on the original text
- Digital text corrected (marginal verse number (OCR); stray letters (OCR); stray mark (OCR)): ψαλμὸν ᾿ ὁ μέγας → ψαλμὸν ὁ μέγας; διὰ το τοῦτο → διὰ τοῦτο; λόγον. β΄: « → λόγον. «.
Cite (SBL): Theodoret, Interp. Ps. 12.1 (PG 80 80:945; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-1
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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.
12.3PG 80 80:945
« Ἕως πότε ὑψωθήσεται ὁ ἐχθρός μου ἐπ᾿ ἐμέ;» Ταῦτα καὶ ἡμῖν ἁρμόττει λέγειν ὑπὸ τοῦ διαβόλου πολεμουμένοις, καὶ τὴν θείαν ἀεὶ συμμαχίαν καλεῖν. Καὶ γὰρ ὁ θειότατος Δαβὶδ ἠνιᾶτο τοὺς πολεμίους ἐπικρατεστέρους ὁρῶν.
« Heōs pote hypsōthēsetai ho echthros mou ep᾿ eme?» Tauta kai hēmin harmottei legein hypo tou diabolou polemoumenois, kai tēn theian aei symmachian kalein. Kai gar ho theiotatos Dabid ēniato tous polemious epikratesterous horōn.
"How long will my enemy be exalted over me?" It is fitting for us too to say this when warred upon by the devil, and always to call on divine help. For the most divine David too was grieved to see his enemies prevailing.
Ps 13:2 (12:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 13:2b: believers attacked by the devil should pray like David.
Notes on the original text
- Digital text corrected (stray mark (OCR)): ὑπὸ τοῦ ( διαβόλου → ὑπὸ τοῦ διαβόλου.
Cite (SBL): Theodoret, Interp. Ps. 12.3 (PG 80 80:945; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-3
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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.
12.4PG 80 80:945
· Ἐπίβλεψον, εἰσάκουσόν μου, Κύριε ὁ Θεός μου, φώτισον τοὺς ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον. » Τῇ νυκτὶ τῶν συμφορῶν περιεχόμενος, οἷόν τινι ὕπνῳ τῇ ἀθυμίᾳ κατέχομαι. Εἰ δὲ φανείη τῆς σῆς ἐπικουρίας τὸ φῶς, καὶ τὴν νύκτα σκεδάσει τῶν συμφορῶν, καὶ τὸν ὕπνον παύσει τῆς · ἀθυμίας. Εἰ δὲ ἀναβάλλοις τὴν βοήθειαν, δέδια μὴ εἰς θάνατον ὁ ὕπνος μεταπέσῃ, ἰσχυροτέρας τῆς λύπης γενομένης τῶν λογισμῶν
; Epiblepson, eisakouson mou, Kyrie ho Theos mou, phōtison tous ophthalmous mou, mēpote hypnōsō eis thanaton. » Tę̄ nykti tōn symphorōn periechomenos, hoion tini hypnǭ tę̄ athymią katechomai. Ei de phaneiē tēs sēs epikourias to phōs, kai tēn nykta skedasei tōn symphorōn, kai ton hypnon pausei tēs ; athymias. Ei de anaballois tēn boētheian, dedia mē eis thanaton ho hypnos metapesę̄, ischyroteras tēs lypēs genomenēs tōn logismōn
"Look upon me, hear me, Lord my God; enlighten my eyes, lest I sleep in death." Surrounded by the night of calamities, I am held by despondency as by a kind of sleep. If the light of your help appears, it will scatter the night of calamities and end the sleep of despondency. But if you delay your help, I fear the sleep may turn into death, grief becoming stronger than my reasonings.
Ps 13:3 (12:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 13:3: God's help is light that ends the sleep of despondency before it becomes death.
Cite (SBL): Theodoret, Interp. Ps. 12.4 (PG 80 80:945; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-4
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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.
12.5PG 80 80:945
« Μή ποτε εἴπῃ ὁ ἐχθρός μου, Ἴσχυσα πρὸς αὐτόν. Οἱ θλίβοντές με ἀγαλλιάσονται, ἐὰν σαλευθῶ. » Μή με τοῖς δυσμενέσιν ἀποφήνῃς ἐπίχαρτον · πάντων γάρ μοι τῶν ἀνιαρῶν ἀνιαρώτατον τοῦτο.
« Mē pote eipę̄ ho echthros mou, Ischysa pros auton. Hoi thlibontes me agalliasontai, ean saleuthō. » Mē me tois dysmenesin apophēnę̄s epicharton ; pantōn gar moi tōn aniarōn aniarōtaton touto.
"Lest my enemy say, I have prevailed against him. Those who afflict me will exult if I am shaken." Do not make me a cause of joy to my enemies; that is the most grievous of all grievous things to me.
Ps 13:4 (12:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 13:4: David fears his enemies' gloating most of all.
Cite (SBL): Theodoret, Interp. Ps. 12.5 (PG 80 80:945; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-5
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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.
12.6PG 80 80:945
· Ἐγὼ δὲ ἐπὶ τῷ ἐλέει σου ἤλπισα. » Καὶ ἐντεῦθεν δῆλον, ὡς μετὰ τὴν ἁμαρτίαν τοῦτον εἴρηκε τὸν ψαλμόν. Οὐ γὰρ δικαιοσύνη, ἀλλ᾽ ἐλέῳ θαῤῥεῖ, καὶ τούτῳ πεποιθέναι φησίν. « ᾿Αγαλλιάσεται ἡ καρδία μου ἐπὶ τῷ σωτηρίῳ σου. » Νῦν μὲν τὰς ἐλπίδας εἰς τὸν ἔλεον ἔχω· τῆς δὲ σωτηρίας ἀπολαύσας, καὶ τῆς ἀθυμίας ἀπαλλαγήσομαι, καὶ μετὰ θυμηδίας ἁπάσης τὴν ὑμνῳδίαν ποιήσομαι. Τοῦτο γὰρ ἐπήγαγεν· « ῎Ασω τῷ Κυρίῳ τῷ εὐεργετήσαντί με, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου. » Εἰ γὰρ καὶ τὴν ἄῤῥητον οὐκ ἐπίσταμαι φύσιν, ἀλλ᾽ οὖν ἀπόχρη μοι τὸ ὄνομά σου εἰς τὸ προσκυνεῖν καὶ ὑμνεῖν, καὶ πᾶσαν δικαίαν ἐπικουρίαν αἰτεῖν. Πιστεύω γὰρ ὡς τεύξομαι καὶ τοῦτο μόνον καλῶν.
; Egō de epi tǭ eleei sou ēlpisa. » Kai enteuthen dēlon, hōs meta tēn hamartian touton eirēke ton psalmon. Ou gar dikaiosynē, all᾽ eleǭ tharrhei, kai toutǭ pepoithenai phēsin. « ᾿Agalliasetai hē kardia mou epi tǭ sōtēriǭ sou. » Nyn men tas elpidas eis ton eleon echō; tēs de sōtērias apolausas, kai tēs athymias apallagēsomai, kai meta thymēdias hapasēs tēn hymnǭdian poiēsomai. Touto gar epēgagen; « ᾿Asō tǭ Kyriǭ tǭ euergetēsanti me, kai psalō tǭ onomati Kyriou tou hypsistou. » Ei gar kai tēn arrhēton ouk epistamai physin, all᾽ oun apochrē moi to onoma sou eis to proskynein kai hymnein, kai pasan dikaian epikourian aitein. Pisteuō gar hōs teuxomai kai touto monon kalōn.
"But I have hoped in your mercy." From this too it is plain that he spoke this psalm after the sin. He trusts not in righteousness but in mercy, and says he relies on it. "My heart will exult in your salvation." Now I have my hopes in mercy; but when I enjoy salvation I shall be freed from despondency and make my hymn with all delight. For he added: "I will sing to the Lord who has done me good, and I will make music to the name of the Lord Most High." Even if I do not know your ineffable nature, your name is enough for me to worship and hymn and ask every just help; for I believe that I shall obtain it by calling on this alone.
Ps 13:5 (12:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 13:5–6: after his sin David trusts in mercy, not righteousness, and will praise God's name, which is enough though God's nature is ineffable.
Notes on the original text
- Digital text corrected (stray mark (OCR)): μόνον καλῶν». → μόνον καλῶν..
Cite (SBL): Theodoret, Interp. Ps. 12.6 (PG 80 80:945; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/12-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-12-6) · 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.
Chapter 13
13.1PG 80 80:947
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Καὶ οὗτος ἡμᾶς ὁ ψαλμὸς εἰς τὸ τέλος παραπέμπει, ἐπειδὴ περὶ μελλόντων προαγορεύει. Ἡ δὲ ὑπόθεσίς ἐστιν αὕτη. Ἐπεστράτευσε Σενναχηρεὶμ τῶν ᾿Ασσυρίων ὁ βασιλεὺς τῇ Ἰουδαίᾳ ποτὲ, καὶ πολλὰς πόλεις εἶλε, τὰς μὲν ὁμολογίᾳ, τὰς δὲ πολιορκίᾳ. Ἑλπίσας δὲ καὶ τῆς Ἱερουσαλήμ περιέσεσθαι, ἀπέστειλε Ῥαψάκην πρὸς Ἐζεκίαν τὸν τηνικαῦτα κρατοῦντα τῶν Ἰουδαίων, βλασφήμοις κατὰ τοῦ Θεοῦ καὶ δυσσεβέσι χρώμενον λόγοις. • Εἴπατε γὰρ, ἔλεγεν, Ἐζεκίᾳ· Μή σε ἀπατάτω ὁ Θεός σου, ἐφ᾽ ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ, ὅτι ῥύσεται τὴν Ἱερουσαλήμ ἐκ χειρός μου. Ποῦ ὁ θεὸς Ἐμὰθ καὶ ᾿Αρφάδ; Καὶ ποῦ ὁ θεὸς τῆς πόλεως Σεφαρείμ; μὴ ἠδυνήθησαν ῥύσασθαι ἐκ χειρός μου, ὅτι ῥύσεται Κύριος τὴν Ἱερουσαλήμ ἐκ χειρός μου;» ᾿Αλλ' ἐκεῖνος μὲν ταῦτα. Ὁ δὲ Ἐζεκίας, καὶ τῆς μεγίστης αὐτοῦ στρατείας, καὶ τῆς τῶν λόγων μανίας καταφρονήσας, τῇ οἰκείᾳ χρώμενος εὐσεβείᾳ, τὴν θείαν ἐπεκαλέσατο συμμαχίαν, καὶ παραυτίκα ταύτης ἀπήλαυσεν. Ὁ γὰρ δίκαιος κριτὴς κἀκείνου τὴν ἀσέβειαν βδελυξάμενος, καὶ τούτου τὴν εὐσέβειαν ἀποδεξάμενος, δι᾽ ἑνὸς ἀγγέλου ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας τῶν ᾿Ασσυρίων ἀνεῖλε· τοὺς δὲ ἄλλους ἔτρεψεν εἰς φυγὴν, καὶ τοῖς πολιορκουμένοις τὴν παράδοξον σωτηρίαν ἐπόρισεν. « Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. » Σφόδρα τοῖς τοῦ Σενναχηρεὶμ καὶ τοῦ Ῥαψάκου λόγοις συμβαίνει τοῦ ψαλμοῦ τὸ προοίμιον. [ Ἐκεῖνοι γὰρ ὡς μὴ ὄντος τοῦ Θεοῦ προϊσταμένου τῆς Ἰουδαίας, ἀπατᾶσθαι ἔλεγον τὸν Ἐζεχίαν. Ἦν δὲ τοῖς ἀμφὶ τὸν Σεναγχηρεὶμ καὶ τὰ ἐπιτηδεύματα διεφθαρμένα, ἤγουν ὁ βίος καὶ ἡ πολιτεία, ὡς μηδὲ τὸν Θεὸν εὐρεῖν ἐν αὐτοῖς ἕνα γοῦν τῆς ἀρετῆς ἐπιμελούμενον. Πάντα γὰρ εἰς φαυλότητα ἐξέκλιναν. Τί δέ; Οὐκ ἔργοις αὐτοῖς οὗτοι γνώσονται, τὴν τοῦ Θεοῦ δύναμιν, οἱ τὸν λαὸν αὐτοῦ ἀντὶ ἄρτου δαπανῶντες καὶ κατεσθίοντες; Καὶ πάντες γνωρίσουσιν ἀπὸ τῶν πραγμάτων τὸν πολεμοῦκτα αὐτοῖς· κἀκεῖθεν ὁ φόβος αὐτοῖς ἐλεύσεται, ὅθεν οὐ προσεδόκησαν. Ποῦ γὰρ ἂν ᾠήθησαν ὅτι ὑπὸ ἀγγέλου ἀναιρεθήσονται; ὅτι ὁ Θεὸς κήδεται τῶν Ἰουδαίων; καὶ οἱ μυκτηρίσαντες τὴν βουλὴν τοῦ πτωχοῦ καὶ ταπεινόφρονος Έζεκίου, Θεῷ μᾶλλον ἢ ὅπλοις θαῤῥήσαντος, νοήσουσιν, ὅτι ὁ ἑαυτὸν τοῦ Θεοῦ ἀναρτήσας τὴν μὴ καταισχύνουσαν ἐλπίδα ἐκτήσατο. Τίς γὰρ ἄλλος ἢ ὁ Θεὸς καὶ τοὺς ἀπομείναντας ἐν τῇ Σιὼν σώσει, καὶ τὰς ἤδη αἰχμαλωτισθείσας φυλὰς ἐπαναγάγῃ, ὥστε κοινὴν εὐφροσύνην γενέσθαι ταῖς δώδεκα φυλαῖς, ὧν ῥίζα καὶ ἀρχὴ ὁ πατριάρχης Ἰακὼβ ἐχρημάτισεν, ὁ καὶ Ἰσραὴλ μετονομασθείς; Ὥστε ἀπ' αὐτοῦ καὶ ταύτας Ἰακὼβ καὶ Ἰσραὴλ ὀνομάζεσθαι. Καὶ ταῦτα μὲν ὅσον πρὸς ἱστορίαν, τὴν δὲ ἀναγωγὴν ἰσχνοτέραν ἐξετάσωμεν. ] « Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα.» Ὑποβάθρα, φησὶ, καὶ ῥίζα τῆς ἀσεβείας ἡ τοῦ βίου διαφθορά. Εἰς ἀκολασίαν γὰρ σφᾶς αὐτοὺς καὶ θηριώδη βίον ἐκδεδωκότες, τοῦ Θεοῦ τὴν μνήμην τῆς διανοίας ἐξέβαλον· ἠκολούθησαν δὲ τῇ τοῦ ἡγουμένου παραπληξίᾳ καὶ οἱ ὑπήκοοι. [ Οἱ μὲν πάντη τὸ Θεῖον ἀρνησάμενοι, καὶ μηδὲ τὴν ἀρχὴν εἶναι Θεὸν ἀποφηνάμενοι, ὑπόκενον δὲ εἶναι τοὔνομα, καὶ κατὰ μηδεμιᾶς οὐσίας ὑποκείμενον τεταγμένον. Οἱ δὲ, τοὺς μὴ ὄντας ὡς ὄντας θεοὺς ἀναγορεύσαντες, καὶ τὸν μόνον ὄντως ὄντα παρωσάμενοι· οἱ δὲ εἶναι μὲν τῷ λόγῳ ὑποστησάμενοι, μὴ μὴν δὲ προνοεῖν τῶν ἐπὶ γῆς, μηδὲ ἐφορᾶν τὰ ἀνθρώπινα παραδεδειγμένοι. ᾿Αθρόως δὴ οὖν οἱ πάντες εἰς ἕνα λόγον ἀρνησίθεον περιετράπησαν, μὴ εἶναι Θεὸν διανοηθέντες· ἐπεὶ δὲ μὴ ἐτόλμων διὰ στόματος τοῦτο φάσκειν· ἐνῆγε γὰρ τοὺς πάντας τὰ φυσικά σπέρματα καὶ οἱ περὶ τοῦ Θεοῦ, φυσικοὶ λογισμοὶ ἐπὶ τὴν ὁμολογίαν τῆς τοῦ Θεοῦ γνώσεως· διὸ χείλεσι μὲν οὐκ ἐτάλμων ἀρνεῖσθαι, ἀλλ᾽ εἰδέναι προσεποιοῦντο οὐ μόνον ἕνα, ἀλλὰ καὶ μυρίους θεούς. Τῇ γε μὴν καρδίᾳ ἑαυτοὺς ἔπειθον ἀφραίνοντες ἀληθῶς καὶ μωραίνοντες, ὅτι μὴ ἔστιν ἐν τῷ παντὶ Θεός· ἔλεγχος δὲ ἦν τοῦ ἀθέου αὐτῶν λογισμοῦ τὰ ὑπ᾿ αὐτῶν δρώμενα· ἀπὸ γὰρ τοῦ καρποῦ τὸ δένδρον ἐπιγινώσκεται. Ὅτε τοίνυν ταῖς πράξεσιν αὐταῖς καὶ τῷ λοιπῷ βίῳ πᾶσαν αὐτῶν τὴν ψυχὴν διέφθειραν αὐτῷ σώματι, εἰς πᾶσαν ἐκδεδομένοι φθοράν, ὡς καὶ ἄῤῥενας ἄῤῥεσιν ἐπιμαίνεσθαι, καὶ πάσαις ἀθεμιτουργίαις καὶ ἀῤῥητοποιΐαις καταφθείρειν ἑαυτούς· βδελυκτούς τε εἶναι δι' αὐτά· πῶς οὐκ ἂν εἰσὶν πρόδηλοι, ὅτι κἂν μυρίους ἐπιγράφωνται θεοὺς τῷ λόγῳ· κἂν αὐτοὶ εἰδέναι καὶ ὁμολογεῖν τὸν ἐπὶ πάντων Θεὸν τοῖς χείλεσι φάσκοιεν· ἀλλ᾽ ἐν τῇ καρδίᾳ ἑαυτῶν, τουτέστιν ἐν τῇ διανοίᾳ, οὐδὲ μία τις ἀληθὴς περὶ Θεοῦ ὑπῆρχεν ἔννοια; Τοιοῦτος μὲν οὖν ἐτύγχανε πᾶς ὁ πρὸ τῆς τοῦ Σωτῆρος ἡμῶν παρουσίας βίος". ῎Αφρων δὲ ἀληθέστατα καὶ φυσικώτατα ὁ ἀρνησίθεος ὠνόμασται. Εἰ γὰρ σοφίας ἀρχὴ φόβος Θεοῦ, ἀφοβία καὶ ἀθέτησις τουναντίον ἂν γένοιτο τῆς σοφίας. ]
« Eis to telos, psalmos tǭ Dabid. » Kai houtos hēmas ho psalmos eis to telos parapempei, epeidē peri mellontōn proagoreuei. Hē de hypothesis estin hautē. Epestrateuse Sennachēreim tōn ᾿Assyriōn ho basileus tę̄ Ioudaią pote, kai pollas poleis eile, tas men homologią, tas de poliorkią. Helpisas de kai tēs Hierousalēm periesesthai, apesteile Rhapsakēn pros Ezekian ton tēnikauta kratounta tōn Ioudaiōn, blasphēmois kata tou Theou kai dyssebesi chrōmenon logois. • Eipate gar, elegen, Ezekią; Mē se apatatō ho Theos sou, eph᾽ hǭ sy pepoithas ep᾿ autǭ, hoti rhysetai tēn Hierousalēm ek cheiros mou. Pou ho theos Emath kai ᾿Arphad? Kai pou ho theos tēs poleōs Sephareim? mē ēdynēthēsan rhysasthai ek cheiros mou, hoti rhysetai Kyrios tēn Hierousalēm ek cheiros mou?» ᾿All' ekeinos men tauta. Ho de Ezekias, kai tēs megistēs autou strateias, kai tēs tōn logōn manias kataphronēsas, tę̄ oikeią chrōmenos eusebeią, tēn theian epekalesato symmachian, kai parautika tautēs apēlausen. Ho gar dikaios kritēs kakeinou tēn asebeian bdelyxamenos, kai toutou tēn eusebeian apodexamenos, di᾽ henos angelou hekaton ogdoēkonta pente chiliadas tōn ᾿Assyriōn aneile; tous de allous etrepsen eis phygēn, kai tois poliorkoumenois tēn paradoxon sōtērian eporisen. « Eipen aphrōn en kardią autou; Ouk esti Theos. » Sphodra tois tou Sennachēreim kai tou Rhapsakou logois symbainei tou psalmou to prooimion. [ Ekeinoi gar hōs mē ontos tou Theou proïstamenou tēs Ioudaias, apatasthai elegon ton Ezechian. Ēn de tois amphi ton Senanchēreim kai ta epitēdeumata diephtharmena, ēgoun ho bios kai hē politeia, hōs mēde ton Theon eurein en autois hena goun tēs aretēs epimeloumenon. Panta gar eis phaulotēta exeklinan. Ti de? Ouk ergois autois houtoi gnōsontai, tēn tou Theou dynamin, hoi ton laon autou anti artou dapanōntes kai katesthiontes? Kai pantes gnōrisousin apo tōn pragmatōn ton polemoukta autois; kakeithen ho phobos autois eleusetai, hothen ou prosedokēsan. Pou gar an ǭēthēsan hoti hypo angelou anairethēsontai? hoti ho Theos kēdetai tōn Ioudaiōn? kai hoi myktērisantes tēn boulēn tou ptōchou kai tapeinophronos Ezekiou, Theǭ mallon ē hoplois tharrhēsantos, noēsousin, hoti ho heauton tou Theou anartēsas tēn mē kataischynousan elpida ektēsato. Tis gar allos ē ho Theos kai tous apomeinantas en tę̄ Siōn sōsei, kai tas ēdē aichmalōtistheisas phylas epanagagę̄, hōste koinēn euphrosynēn genesthai tais dōdeka phylais, hōn rhiza kai archē ho patriarchēs Iakōb echrēmatisen, ho kai Israēl metonomastheis? Hōste ap' autou kai tautas Iakōb kai Israēl onomazesthai. Kai tauta men hoson pros historian, tēn de anagōgēn ischnoteran exetasōmen. ] « Diephtharēsan kai ebdelychthēsan en epitēdeumasin, ouk esti poiōn chrēstotēta.» Hypobathra, phēsi, kai rhiza tēs asebeias hē tou biou diaphthora. Eis akolasian gar sphas autous kai thēriōdē bion ekdedōkotes, tou Theou tēn mnēmēn tēs dianoias exebalon; ēkolouthēsan de tę̄ tou hēgoumenou paraplēxią kai hoi hypēkooi. [ Hoi men pantē to Theion arnēsamenoi, kai mēde tēn archēn einai Theon apophēnamenoi, hypokenon de einai tounoma, kai kata mēdemias ousias hypokeimenon tetagmenon. Hoi de, tous mē ontas hōs ontas theous anagoreusantes, kai ton monon ontōs onta parōsamenoi; hoi de einai men tǭ logǭ hypostēsamenoi, mē mēn de pronoein tōn epi gēs, mēde ephoran ta anthrōpina paradedeigmenoi. ᾿Athroōs dē oun hoi pantes eis hena logon arnēsitheon perietrapēsan, mē einai Theon dianoēthentes; epei de mē etolmōn dia stomatos touto phaskein; enēge gar tous pantas ta physika spermata kai hoi peri tou Theou, physikoi logismoi epi tēn homologian tēs tou Theou gnōseōs; dio cheilesi men ouk etalmōn arneisthai, all᾽ eidenai prosepoiounto ou monon hena, alla kai myrious theous. Tę̄ ge mēn kardią heautous epeithon aphrainontes alēthōs kai mōrainontes, hoti mē estin en tǭ panti Theos; elenchos de ēn tou atheou autōn logismou ta hyp᾿ autōn drōmena; apo gar tou karpou to dendron epiginōsketai. Hote toinyn tais praxesin autais kai tǭ loipǭ biǭ pasan autōn tēn psychēn diephtheiran autǭ sōmati, eis pasan ekdedomenoi phthoran, hōs kai arrhenas arrhesin epimainesthai, kai pasais athemitourgiais kai arrhētopoiïais kataphtheirein heautous; bdelyktous te einai di' auta; pōs ouk an eisin prodēloi, hoti kan myrious epigraphōntai theous tǭ logǭ; kan autoi eidenai kai homologein ton epi pantōn Theon tois cheilesi phaskoien; all᾽ en tę̄ kardią heautōn, toutestin en tę̄ dianoią, oude mia tis alēthēs peri Theou hypērchen ennoia? Toioutos men oun etynchane pas ho pro tēs tou Sōtēros hēmōn parousias bios". ᾿Aphrōn de alēthestata kai physikōtata ho arnēsitheos ōnomastai. Ei gar sophias archē phobos Theou, aphobia kai athetēsis tounantion an genoito tēs sophias. ]
"To the end: a psalm of David." This psalm too sends us to the end, since it foretells things to come. The occasion is this. Sennacherib, king of the Assyrians, once marched against Judea and took many cities, some by surrender and some by siege. Hoping to master Jerusalem too, he sent Rabshakeh to Hezekiah, who then ruled the Jews, using blasphemous and impious words against God: "Say to Hezekiah," he said, "Do not let your God, in whom you trust, deceive you, saying that he will deliver Jerusalem out of my hand. Where is the god of Hamath and Arpad? And where is the god of the city of Sepharvaim? Could they deliver out of my hand, that the Lord should deliver Jerusalem out of my hand?" He said these things; but Hezekiah, despising both his very great army and the madness of his words, relying on his own piety called on divine help and enjoyed it at once. For the just Judge, abhorring the impiety of the one and accepting the piety of the other, killed a hundred and eighty-five thousand of the Assyrians by one angel, put the rest to flight, and gave the besieged an unexpected salvation. "The fool said in his heart, There is no God." The opening of the psalm agrees closely with the words of Sennacherib and Rabshakeh. [For they said Hezekiah was deceived, as though there were no God protecting Judea. The practices of Sennacherib's men were corrupt, that is, their life and conduct, so that God did not find among them even one who cared for virtue; for all had turned aside to wickedness. What then? Will these not learn God's power by deeds themselves, these who consume and devour his people instead of bread? And all will recognize from events who is warring against them, and fear will come upon them from where they did not expect it. For where would they have thought that they would be destroyed by an angel, or that God cares for the Jews? And those who mocked the counsel of the poor and humble Hezekiah, who trusted in God more than in arms, will understand that he who hung himself on God acquired the hope that does not put to shame. For who else but God will save those who remained in Zion and bring back the tribes already taken captive, so that a common gladness may come to the twelve tribes, whose root and origin was the patriarch Jacob, who was also renamed Israel? Hence these too are called Jacob and Israel. So much for the history; let us examine the more spiritual sense more briefly.] "They are corrupt and have become abominable in their practices; there is none who does good." The foundation and root of impiety, he says, is the corruption of life. Having given themselves over to licentiousness and a bestial life, they cast the remembrance of God out of their minds; and the subjects followed the madness of their ruler. [Some denied the divine altogether and declared that there is no God at all, that the name is empty and set down for no real being. Others proclaimed as gods those that are not, and rejected the only one who truly is. Others granted in word that he exists, but declared that he does not provide for things on earth or oversee human affairs. All of them together, then, were turned to one God-denying doctrine, thinking that there is no God. But since they did not dare to say this with the mouth (for the natural seeds and the natural reasonings about God led everyone to confess the knowledge of God), they did not dare to deny with their lips, but pretended to know not one but countless gods. Yet in the heart they persuaded themselves, being truly senseless and foolish, that there is no God in the universe. The proof of their godless reasoning was what they did; for the tree is known by its fruit. When, then, by their very deeds and the rest of their life they corrupted their whole soul together with the body, given over to every corruption, so that males raged after males and destroyed themselves by every unlawful and unspeakable act, and were abominable because of these things, how is it not plain that, even if they inscribed countless gods in word, and even if they said with their lips that they knew and confessed the God over all, yet in their heart, that is, in their mind, there was not a single true thought about God? Such was all life before the coming of our Savior. The one who denies God is most truly and naturally called a fool. For if the fear of God is the beginning of wisdom, fearlessness and rejection of God would be the opposite of wisdom.]
Ps 14:1 (13:1 LXX) (quotation, high confidence) · 2 Kgs 18:13 (allusion, high confidence) · Isa 37:10 (quotation, high confidence) · Isa 37:13 (quotation, high confidence) · Isa 36:19 (quotation, high confidence) · Isa 36:20 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · Ps 14:4 (13:4 LXX) (allusion, high confidence) · Ps 14:6 (13:6 LXX) (allusion, high confidence) · Rom 5:5 (allusion, medium confidence) · Rom 1:27 (allusion, medium confidence) · Matt 12:33 (allusion, high confidence) · Prov 1:7 (allusion, high confidence)
Notes and citation
Summary: Psalm 14:1 (Greek 13) is applied to Sennacherib and Rabshakeh, who denied God's protection of Jerusalem and were destroyed by an angel; a long bracketed note applies "there is no God" to the practical atheism of pagan life.
- The two long passages in square brackets are bracketed in the printed text (additions from another commentator, perhaps from a catena). The OCR displaced part of a line near the beginning of the section; it is restored by logged corrections. The bracketed reference to men raging after men alludes to Rom 1:27 and is translated as written. The last words of the printed section belong to 13.2 and are removed here.
Notes on the original text
- Digital text corrected (OCR letters; line displaced by the OCR from 13.2 (restored there); line displaced by the OCR restored to its place; line displaced by the OCR restored to its place below; split word (OCR); stray letter (OCR)): ἐπειδὴ περὶ ταῦτα. Ὁ δὲ Ἐζεκίας, καὶ τῆς μεγίστης αὐτοῦ Καὶ μελλόντων → ἐπειδὴ περὶ μελλόντων; ᾿Αλλ' ἐκεῖνος μὲν στρατείας → ᾿Αλλ' ἐκεῖνος μὲν ταῦτα. Ὁ δὲ Ἐζεκίας, καὶ τῆς μεγίστης αὐτοῦ στρατείας; δυσσε βέσι → δυσσεβέσι; ἐπ· εκαλέσατο → ἐπεκαλέσατο; ὄν νον ὄντα → ὄντως ὄντα; τῷ α λόγῳ → τῷ λόγῳ; αὐτῶν τῶν λογισμῶν ποιησάμενος, εἶδεν ἅπαντας κατὰ → .
Cite (SBL): Theodoret, Interp. Ps. 13.1 (PG 80 80:947; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-1
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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.
13.2PG 80 80:951
« Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστι συνιών, ἢ ἐκζητῶν τὸν Θεόν. Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. · Ἐκείνων μέντοι τοιαῦτα καὶ δρώντων καὶ λεγόντων, οὐ περιεῖδεν ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν· ἀλλ' ἐξέτασιν ἀκριβῆ αὐτῶν τῶν λογισμῶν ποιησάμενος, εἶδεν ἅπαντας κατὰ ταὐτὸν τῇ δυσσεβείᾳ καὶ τῇ τοῦ βίου παρανομίᾳ κατεχομένους. Ἔοικε τοῦτο τοῖς πρὸς τὸν ᾿Αβραάμ εἰρημένοις· « Κραυγὴ Σοδόμων καὶ Γομόῤῥας πεπλήθυνται πρός με, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα · καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται. »
« Kyrios ek tou ouranou diekypsen epi tous huious tōn anthrōpōn, tou idein ei esti syniōn, ē ekzētōn ton Theon. Pantes exeklinan, hama ēchreiōthēsan, ouk esti poiōn chrēstotēta, ouk estin heōs henos. ; Ekeinōn mentoi toiauta kai drōntōn kai legontōn, ou perieiden ho en hypsēlois katoikōn, kai ta tapeina ephorōn; all' exetasin akribē autōn tōn logismōn poiēsamenos, eiden hapantas kata tauton tę̄ dyssebeią kai tę̄ tou biou paranomią katechomenous. Eoike touto tois pros ton ᾿Abraam eirēmenois; « Kraugē Sodomōn kai Gomorrhas peplēthyntai pros me, kai hai hamartiai autōn megalai sphodra ; katabas oun opsomai ei kata tēn kraugēn autōn tēn erchomenēn pros me syntelountai. »
"The Lord looked down from heaven on the sons of men, to see if there is anyone who understands or seeks God. All have turned aside, together they have become worthless; there is none who does good, not even one." While they did and said such things, he who dwells on high and looks upon the lowly did not overlook it, but made an exact examination of their very thoughts and saw them all held alike by impiety and lawlessness of life. This resembles what was said to Abraham: "The outcry of Sodom and Gomorrah has become great before me, and their sins are very grave; I will go down and see whether they have done altogether according to the outcry that has come to me."
Ps 14:2 (13:2 LXX) (quotation, high confidence) · Ps 14:3 (13:3 LXX) (quotation, high confidence) · Gen 18:20 (quotation, high confidence) · Gen 18:21 (quotation, high confidence)
Notes and citation
Summary: Psalm 14:2–3: God examined all and found them corrupt, as he did with Sodom.
Notes on the original text
- Digital text corrected (line displaced by the OCR into 13.1, restored; stray mark (OCR)): ἐξέτασιν ἀκριβῆ καὶ ταὐτὸν → ἐξέτασιν ἀκριβῆ αὐτῶν τῶν λογισμῶν ποιησάμενος, εἶδεν ἅπαντας κατὰ ταὐτὸν; συντελοῦνται ". » → συντελοῦνται. ».
Cite (SBL): Theodoret, Interp. Ps. 13.2 (PG 80 80:951; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-2
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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.
13.4PG 80 80:951
«Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, οἱ ἐσθίοντες τὸν λαόν μου ἐν βρώσει ἄρτου; Τὸν Κύριον οὐκ ἐπεκαλέσαντο. Ἐκεῖ ἐδειλίασαν φόβῳ, οὗ οὐκ ἦν φόβος. » Οὐκ ἠβουλήθητε, φησὶν, οἱ κατεσθίοντες συνιδεῖν τόδε. δι' αὐτῆς οὖν μαθήσεσθε τῶν πραγμάτων τῆς πείρας, ὡς οὐκ ἔσται ὑμῖν εὐάλωτος ὁ ἐμὸς λαὸς, οὐδὲ καθάπερ ἄρτον τινὰ ἐσθιόμενον δαπανήσετε αὐτὸν, τῆς ἐμῆς προμηθείας καταφρονοῦντες. Τοῦτο γὰρ λέγει · « Τὸν Κύριον οὐκ ἐπεκαλέσαντο. » χάριν, οἱ ἀδεῶς φθεγγόμενοι, καὶ μηδένα δειμαίνοντες, φόβῳ καὶ δειλίᾳ περιπεσεῖσθε, καὶ εἰς φυγήν τραπήσεσθε, μηδενὸς τῶν ἀνθρώπων δεδιττομένου τε καὶ διώκοντος. Τοῦτο γὰρ δηλοῖ τό· «Ἐκεῖ ἐδειλίασαν φόβῳ, οὗ οὐκ ἦν φόβος. » Τὸ δέ · «Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, » καθ' ὑπόκρισιν ἀναγνωστέον. Τὸ δέ· « Ὁ Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεὸν,, ἀνθρωπίνως ἐσχημάτισε, δεικνὺς ὡς οὐρανόθεν ᾿Ασσυρίοις τὴν τιμωρίαν κατέπεμψε. Δῆλον γὰρ ὡς πανταχοῦ πάρεστιν ὁ τῶν ὅλων Θεὸς, καὶ κατέχει τὸν γύρον τῆς γῆς, καὶ τοὺς ἐνοικοῦντας ἐν αὐτῇ ὡσεὶ ἀκρίδας, κατὰ τὴν τοῦ προφήτου φωνήν.
«Ouchi gnōsontai pantes hoi ergazomenoi tēn anomian, hoi esthiontes ton laon mou en brōsei artou? Ton Kyrion ouk epekalesanto. Ekei edeiliasan phobǭ, hou ouk ēn phobos. » Ouk ēboulēthēte, phēsin, hoi katesthiontes synidein tode. di' autēs oun mathēsesthe tōn pragmatōn tēs peiras, hōs ouk estai hymin eualōtos ho emos laos, oude kathaper arton tina esthiomenon dapanēsete auton, tēs emēs promētheias kataphronountes. Touto gar legei ; « Ton Kyrion ouk epekalesanto. » charin, hoi adeōs phthengomenoi, kai mēdena deimainontes, phobǭ kai deilią peripeseisthe, kai eis phygēn trapēsesthe, mēdenos tōn anthrōpōn dedittomenou te kai diōkontos. Touto gar dēloi to; «Ekei edeiliasan phobǭ, hou ouk ēn phobos. » To de ; «Ouchi gnōsontai pantes hoi ergazomenoi tēn anomian, » kath' hypokrisin anagnōsteon. To de; « Ho Kyrios ek tou ouranou diekypsen epi tous huious tōn anthrōpōn, tou idein ei esti syniōn ē ekzētōn ton Theon,, anthrōpinōs eschēmatise, deiknys hōs ouranothen ᾿Assyriois tēn timōrian katepempse. Dēlon gar hōs pantachou parestin ho tōn holōn Theos, kai katechei ton gyron tēs gēs, kai tous enoikountas en autę̄ hōsei akridas, kata tēn tou prophētou phōnēn.
"Will not all who work lawlessness know, who eat up my people as they eat bread? They did not call on the Lord. There they were afraid with fear, where there was no fear." You who devour them, he says, were not willing to understand this. You will learn, then, through the very experience of events that my people will not be easy for you to capture, nor will you consume it like bread, despising my providence. This is what he says: "They did not call on the Lord." For this reason you who spoke without fear and dreaded no one will fall into fear and cowardice and be put to flight, with no human being frightening or pursuing you. This is shown by "There they were afraid with fear, where there was no fear." "Will not all who work lawlessness know" is to be read as a question. And "The Lord looked down from heaven on the sons of men, to see if there is anyone who understands or seeks God" he expressed in a human way, showing that he sent the punishment on the Assyrians from heaven. For it is plain that the God of all is present everywhere and holds the circle of the earth, and those who dwell in it like grasshoppers, according to the prophet's words.
Ps 14:4 (13:4 LXX) (quotation, high confidence) · Ps 14:5 (13:5 LXX) (quotation, high confidence) · Ps 14:2 (13:2 LXX) (quotation, high confidence) · Isa 40:22 (quotation, high confidence)
Notes and citation
Summary: Psalm 14:4–5a: the Assyrians who devoured God's people would flee in terror with no one pursuing; God's looking down is a human figure for his punishment from heaven.
Notes on the original text
- Digital text corrected (stray letters (OCR)): δηλοῖει τό → δηλοῖ τό.
Cite (SBL): Theodoret, Interp. Ps. 13.4 (PG 80 80:951; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-4
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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.
13.6PG 80 80:953
« Ὅτι ὁ Θεὸς ἐν γενεᾷ δικαίων, βουλὴν πτωχοῦ κατῃσχύνατε· ὁ δὲ Κύριος ἐλπὶς αὐτοῦ ἐστι. › Ταῦτα δὲ ποιεῖ τῶν ὅλων ὁ Κύριος διὰ τὴν τοῦ Ἐζεκίου ἀρετὴν, καὶ τὴν εὐσεβῶς ὑπ᾽ ἐκείνου ποιμαινομένην γενεάν· οὗ ὡς εὐτελοῦς ὑμεῖς οἱ δυσσεβεῖς καταφρονήσαντες, ἐκωμῳδήσατε τὴν εἰς ἐμὲ βεβαίαν πεποίθησιν. Ταύτην γὰρ ἐκάλεσε βουλὴν, ἀντὶ τοῦ σκοποῦ. Ἐκεῖνος μέντοι καθάπερ ἄγκυραν ἱερὰν τὴν ἐμὴν κατέσχεν ἐλπίδα, καὶ μὴν δὴ καὶ τετύχηκε τῆς σωτηρίας ὡς ἤλπισε. Τοῦτο γὰρ καὶ ἐπήγαγεν ·
« Hoti ho Theos en geneą dikaiōn, boulēn ptōchou katę̄schynate; ho de Kyrios elpis autou esti. › Tauta de poiei tōn holōn ho Kyrios dia tēn tou Ezekiou aretēn, kai tēn eusebōs hyp᾽ ekeinou poimainomenēn genean; hou hōs eutelous hymeis hoi dyssebeis kataphronēsantes, ekōmǭdēsate tēn eis eme bebaian pepoithēsin. Tautēn gar ekalese boulēn, anti tou skopou. Ekeinos mentoi kathaper ankyran hieran tēn emēn kateschen elpida, kai mēn dē kai tetychēke tēs sōtērias hōs ēlpise. Touto gar kai epēgagen ;
"For God is in the generation of the righteous. You have put to shame the counsel of the poor man, but the Lord is his hope." The Lord of all does these things because of the virtue of Hezekiah and the generation he shepherded in true religion. You impious men despised him as lowly and mocked his firm trust in me; he calls this "counsel," meaning aim. But he held fast to hope in me like a sacred anchor, and indeed obtained salvation as he hoped. For he added:
Ps 14:5 (13:5 LXX) (quotation, high confidence) · Ps 14:6 (13:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 14:5b–6: God saved Jerusalem because of Hezekiah's virtue and trust, which the Assyrians mocked.
Cite (SBL): Theodoret, Interp. Ps. 13.6 (PG 80 80:953; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-6
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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.
13.7PG 80 80:953
« Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ;» Τοῦτο δὲ διπλῆν ἔχει τὴν προφητείαν. Οὐ γὰρ μόνον τὴν τηνικάδε γενομένην τοῖς πολιορκηθεῖσι προαγορεύει σωτηρίαν, ἀλλὰ καὶ τὴν πολλοῖς ὕστερον χρόνοις τοῦ Σωτῆρος ἡμῶν γενομένην ἐκεῖθεν σωτήριον ἐπιφάνειαν· · Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ, ἀγαλλιάσεται Ἰακώβ, καὶ εὐφρανθήσεται Ἰσραήλ. » Ἐπειδὴ γὰρ αἱ δέκα φυλαὶ ἤδη ἦσαν ἐξηνδραποδισμέναι, καὶ μέντοι καὶ τῆς Ἰουδαίας πόλεις συχναὶ, ἐπεύχεται κἀκείνους τῆς αὐτῆς τε σωτηρίας τυχεῖν, καὶ τὴν ἐλευθερίαν ἀπολαβεῖν. Τηνικαῦτα ἔσται, φησὶ, μείζων ἡ εὐφροσύνη τῷ διπλῆν ἔχοντι τὴν προσηγορίαν λαῷ. Οὐ μόνον γὰρ Ἰακώβ, ἀλλὰ καὶ Ἰσραὴλ ὠνομάζοντο, καὶ τῆς ὑπὸ τοῦ Θεοῦ τῷ προπάτορι τεθείσης ὀνομασίας κληρονομήσαντες.
« Tis dōsei ek Siōn to sōtērion tou Israēl?» Touto de diplēn echei tēn prophēteian. Ou gar monon tēn tēnikade genomenēn tois poliorkētheisi proagoreuei sōtērian, alla kai tēn pollois hysteron chronois tou Sōtēros hēmōn genomenēn ekeithen sōtērion epiphaneian; ; En tǭ epistrepsai Kyrion tēn aichmalōsian tou laou autou, agalliasetai Iakōb, kai euphranthēsetai Israēl. » Epeidē gar hai deka phylai ēdē ēsan exēndrapodismenai, kai mentoi kai tēs Ioudaias poleis sychnai, epeuchetai kakeinous tēs autēs te sōtērias tychein, kai tēn eleutherian apolabein. Tēnikauta estai, phēsi, meizōn hē euphrosynē tǭ diplēn echonti tēn prosēgorian laǭ. Ou monon gar Iakōb, alla kai Israēl ōnomazonto, kai tēs hypo tou Theou tǭ propatori tetheisēs onomasias klēronomēsantes.
"Who will give the salvation of Israel out of Zion?" This contains a double prophecy. It foretells not only the salvation that came at that time to the besieged, but also the saving appearance of our Savior from there long ages later. "When the Lord turns back the captivity of his people, Jacob will exult and Israel will be glad." Since the ten tribes had already been enslaved, and also many cities of Judea, he prays that they too may obtain the same salvation and receive back their freedom. Then, he says, the gladness of the people with the double name will be greater. For they were called not only Jacob but also Israel, inheriting the name given by God to their forefather.
Ps 14:7 (13:7 LXX) (quotation, high confidence) · Gen 32:28 (allusion, medium confidence)
Notes and citation
Summary: Psalm 14:7: a double prophecy of Jerusalem's deliverance and of Christ's saving appearance from Zion, with the return of the captives.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): ἔσται, φι φησὶ → ἔσται, φησὶ; τεθείσης – ὀνομασίας → τεθείσης ὀνομασίας.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 13.7 (PG 80 80:953; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/13-7
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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.
Chapter 14
14.1PG 80 80:953
« Ψαλμὸς τῷ Δαβίδ. » Ἐπειδὴ καὶ τοῖς τὴν Ἱερουσαλήμ οἰκοῦσι προεθέσπισε τὴν σωτηρίαν ὁ πρὸ τούτου ψαλμὸς, καὶ τοῖς δορυαλώτοις ἤδη γεγενημένοις προηγόρευσε τὴν ἀνάκλησιν, εἰκότως ἐν τῷδε τῷ ψαλμῷ παραίνεσιν εἰσφέρει, καὶ ὑποτίθεται βίον καθ᾽ ὃν προσῆκον ἦν πολιτεύεσθαι τοὺς ὑπὸ Θεῷ τεταγμένους, καὶ τοσαύτης ῥοπῆς ἀπολαύοντας, καὶ σχηματίζει τὸν λόγον εἰς ἐρώτησιν καὶ ἀπόκρισιν • Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου; καὶ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου;» Τίς ἄξιος, ὦ Δέσποτα, τῷ σῷ νεῷ προσεδρεύειν, καὶ ἐν τῇ πόλει βιοτεύειν τῇ σῇ; ὁποῖον εἶναι τοῦτον προσήκει; ποίοις ἐπιτηδεύμασι κεχρημένον; Σκήνωμα γὰρ τὸν τοῦ Θεοῦ προσαγορεύει ναόν· ὄρος δὲ ἄγιον, τὴν Ἱερουσαλήμ. Οὕτω πυθόμενος δέχεται τὴν ἀπόκρισιν·
« Psalmos tǭ Dabid. » Epeidē kai tois tēn Hierousalēm oikousi proethespise tēn sōtērian ho pro toutou psalmos, kai tois doryalōtois ēdē gegenēmenois proēgoreuse tēn anaklēsin, eikotōs en tǭde tǭ psalmǭ parainesin eispherei, kai hypotithetai bion kath᾽ hon prosēkon ēn politeuesthai tous hypo Theǭ tetagmenous, kai tosautēs rhopēs apolauontas, kai schēmatizei ton logon eis erōtēsin kai apokrisin • Kyrie, tis paroikēsei en tǭ skēnōmati sou? kai tis kataskēnōsei en orei hagiǭ sou?» Tis axios, ō Despota, tǭ sǭ neǭ prosedreuein, kai en tę̄ polei bioteuein tę̄ sę̄? hopoion einai touton prosēkei? poiois epitēdeumasi kechrēmenon? Skēnōma gar ton tou Theou prosagoreuei naon; oros de agion, tēn Hierousalēm. Houtō pythomenos dechetai tēn apokrisin;
"A psalm of David." Since the psalm before this foretold salvation to the inhabitants of Jerusalem and predicted the recall of those already taken captive, he fittingly brings an exhortation in this psalm and sets out the life by which those ranked under God and enjoying such support ought to live; and he casts his discourse as question and answer. "Lord, who will sojourn in your tent? And who will dwell on your holy mountain?" Who is worthy, Master, to attend your temple and to live in your city? What sort of man must he be? What practices must he follow? He calls God's temple a tent, and Jerusalem the holy mountain. Having asked this, he receives the answer:
Ps 15:1 (14:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 15:1 (Greek 14): who may dwell with God, put as a question to be answered.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 14.1 (PG 80 80:953; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-1
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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.
14.2PG 80 80:955
« Πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιοσύνην. » Δεῖ, φησὶ, τὸν τοιοῦτον ἀπηλλάχθαι κακίας, καὶ μώμου παντὸς ἐλεύθερον εἶναι, πᾶσαν δὲ ἀρετὴν ἐπιμελῶς μετιέναι. Τὴν γὰρ δικαιοσύνην ἐνταῦθα τὴν τελείαν ἀρετὴν ὀνομάζει· ἀμέλει ταύτης τὰ εἴδη διέξεισι. ·
« Poreuomenos amōmos, kai ergazomenos dikaiosynēn. » Dei, phēsi, ton toiouton apēllachthai kakias, kai mōmou pantos eleutheron einai, pasan de aretēn epimelōs metienai. Tēn gar dikaiosynēn entautha tēn teleian aretēn onomazei; amelei tautēs ta eidē diexeisi. ;
"He who walks blameless and works righteousness." Such a man, he says, must be rid of vice and free of every blemish, and must diligently pursue every virtue. Here he calls perfect virtue righteousness; indeed he goes through its forms.
Ps 15:2 (14:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 15:2a: the one who dwells with God must be blameless and practice all virtue.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 14.2 (PG 80 80:955; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-2
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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.
14.3PG 80 80:955
« Λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ · ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, καὶ οὐκ ἐποίησε τῷ πλησίον αὐτοῦ κακόν . » Χρὴ γὰρ αὐτὸν ψεύδους μὲν ἐλευθέραν ἔχειν μὴ μόνον τὴν γλῶτταν, ἀλλὰ καὶ αὐτὴν τὴν διάνοιαν· δόλου δὲ καὶ διπλόης παντελῶς ἀπηλλάχθαι · ὥστε μηδεμίαν παρ᾿ αὐτοῦ βλάβην εἰς τὸν πέλας χωρεῖν. Μάλα δὲ ἀκολούθως καρδίας ἐμνημόνευσε πρῶτον, εἶτα γλώττης, καὶ τότε τῆς πράξεως · ἔργου γὰρ ἡγεῖται λόγος, λόγου δὲ ὁ νοῦς. « Καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοῖς ἔγγιστα αὐτοῦ. › Εἰ δὲ καί τινι συμφορᾷ τινες περιπέσοιεν, ἐπικερτομεῖν οὐ δεῖ καὶ ἐπεμβαίνειν, ἀλλὰ μᾶλλον κοινωνεῖν τῆς ἀθυμίας, κατὰ τὸν ἀποστολικὸν νόμον, τὸν παρεγγυῶντα κλαίειν μετὰ κλαιόντων.
« Lalōn alētheian en kardią autou ; hos ouk edolōsen en glōssę̄ autou, kai ouk epoiēse tǭ plēsion autou kakon . » Chrē gar auton pseudous men eleutheran echein mē monon tēn glōttan, alla kai autēn tēn dianoian; dolou de kai diploēs pantelōs apēllachthai ; hōste mēdemian par᾿ autou blabēn eis ton pelas chōrein. Mala de akolouthōs kardias emnēmoneuse prōton, eita glōttēs, kai tote tēs praxeōs ; ergou gar hēgeitai logos, logou de ho nous. « Kai oneidismon ouk elaben epi tois engista autou. › Ei de kai tini symphorą tines peripesoien, epikertomein ou dei kai epembainein, alla mallon koinōnein tēs athymias, kata ton apostolikon nomon, ton parengyōnta klaiein meta klaiontōn.
"He who speaks truth in his heart, who has not deceived with his tongue, and has not done evil to his neighbor." He must keep not only his tongue but his very mind free of falsehood, and be entirely rid of deceit and duplicity, so that no harm goes from him to his neighbor. Very consistently he mentioned the heart first, then the tongue, and then the deed; for speech leads action, and the mind leads speech. "And has not taken up a reproach against those nearest him." If people fall into some calamity, one must not mock and trample on them, but rather share their grief, according to the apostolic law that bids us weep with those who weep.
Ps 15:2 (14:2 LXX) (quotation, high confidence) · Ps 15:3 (14:3 LXX) (quotation, high confidence) · Rom 12:15 (allusion, high confidence)
Notes and citation
Summary: Psalm 15:2b–3: truth in heart and tongue, no harm to the neighbor, and sympathy instead of mockery.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 14.3 (PG 80 80:955; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-3
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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.
14.4PG 80 80:955
« Ἐξουδένωται ἐνώπιον αὐτοῦ πᾶς πονηρευόμενος. » Εἰ δὲ τις τὸν παράνομον ἕλοιτο βίον, τοῦτον ἡγείσθω τρισάθλιον, κἂν ἐξ οὐρίων φέρηται τὴν ἄκραν ἔχων εὐημερίαν. Ἐπειδὴ γὰρ τὸ ὀνειδίζειν ἐξέβαλεν, εἰκότως τοῦτο προστέθεικεν, ἀγαθῶν ἀνδρῶν καὶ κακῶν διδάσκων διαφοράν · « Τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει. » Απαντας δὲ τοὺς περὶ πολλοῦ τὰ θεῖα ποιουμένους σέβειν ὅσιον, καὶ πάσης ἀξιοῦν αἰδοῦς καὶ τιμῆς. « Ὁ ὀμνύων τῷ πλησίον αὐτοῦ, καὶ οὐκ ἀθετῶν.
« Exoudenōtai enōpion autou pas ponēreuomenos. » Ei de tis ton paranomon heloito bion, touton hēgeisthō trisathlion, kan ex ouriōn pherētai tēn akran echōn euēmerian. Epeidē gar to oneidizein exebalen, eikotōs touto prostetheiken, agathōn andrōn kai kakōn didaskōn diaphoran ; « Tous de phoboumenous ton Kyrion doxazei. » Apantas de tous peri pollou ta theia poioumenous sebein hosion, kai pasēs axioun aidous kai timēs. « Ho omnyōn tǭ plēsion autou, kai ouk athetōn.
"Before him every evildoer is despised." If anyone chooses the lawless life, let him be counted thrice wretched, even if he is borne along by fair winds in the height of prosperity. Since he had ruled out reproaching, he fittingly added this, teaching the difference between good and bad men. "But he honors those who fear the Lord." It is right to revere all who make much of divine things and count them worthy of all respect and honor. "He who swears to his neighbor and does not break his oath."
Ps 15:4 (14:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 15:4: despise the wicked however prosperous, honor the God-fearing, and keep oaths.
Notes on the original text
- Digital text corrected (split word (OCR)): ὀνειδί ( ζειν → ὀνειδίζειν.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 14.4 (PG 80 80:955; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-4
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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.
14.5PG 80 80:955
« Τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ, καὶ δῶρα ἐπ᾿ ἀθρώοις οὐκ ἔλαβε.» Τοὺς μὲν ὅρκους ἡ ἀλήθεια βεβαιούτω, καὶ τὴν εὐπορίαν ἡ πλεονεξία μὴ μολυνέτω . Εἶδος δὲ ταύτης ὁ τόκος. ᾿Αδωρότατος δὲ ἔστω δικάζων, καὶ καθαρὰν δώρων ἐκφερέτω τὴν ψῆφον. Ἡ γὰρ δωροδοκία διαφθείρει τὸ δίκαιον. « Ὁ ποιῶν ταῦτα οὐ σαλευθήσεται εἰς τὸν αἰῶνα. » Ταύτης δὲ ἄθλον τῆς ἀρετῆς τὸ τῆς θείας ἐπικουρίας διηνεκῶς ἀπολαύειν, καὶ ἐν πολλοῖς ἀγαθοῖς διαμένειν , καὶ τὴν αἰώνιον προσμένειν ζωήν. Ταῦτα οὐχ ἧττον ἡμῖν ἢ τοῖς πάλαι ἁρμόττει · ἐπειδὴ πρὸς τῇ παλαιᾷ καὶ τὴν καινὴν νομοθεσίαν δεδέγμεθα, καὶ μείζονος χάριτος τετυχήκαμεν.
« To argyrion autou ouk edōken epi tokǭ, kai dōra ep᾿ athrōois ouk elabe.» Tous men horkous hē alētheia bebaioutō, kai tēn euporian hē pleonexia mē molynetō . Eidos de tautēs ho tokos. ᾿Adōrotatos de estō dikazōn, kai katharan dōrōn ekpheretō tēn psēphon. Hē gar dōrodokia diaphtheirei to dikaion. « Ho poiōn tauta ou saleuthēsetai eis ton aiōna. » Tautēs de athlon tēs aretēs to tēs theias epikourias diēnekōs apolauein, kai en pollois agathois diamenein , kai tēn aiōnion prosmenein zōēn. Tauta ouch hētton hēmin ē tois palai harmottei ; epeidē pros tę̄ palaią kai tēn kainēn nomothesian dedegmetha, kai meizonos charitos tetychēkamen.
"He has not given his money at interest, nor taken gifts against the innocent." Let truth confirm oaths, and let greed not defile wealth; interest is a form of greed. Let the one who judges take no gifts at all and pronounce a sentence clean of bribes; for bribery corrupts justice. "He who does these things will not be shaken for ever." The prize of this virtue is to enjoy divine help continually, to remain among many good things, and to await eternal life. These things suit us no less than the people of old, since besides the old legislation we have received the new and obtained greater grace.
Ps 15:5 (14:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 15:5: no usury, no bribes; the reward is God's help and eternal life, and these commands bind Christians still more.
Notes on the original text
- Digital text corrected (stray bracket (OCR)): ] Τὸ ἀργύριον → « Τὸ ἀργύριον.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 14.5 (PG 80 80:955; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/14-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-14-5) · 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.