Interpretation of the Psalms 128.1–133.3
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 128
128.1PG 80 80:1897
« ᾿ᾠδὴ τῶν ἀναβαθμῶν. » Καὶ οὗτος ὁ ψαλμὸς πρόῤῥησιν ἔχει τῶν μετὰ τὴν ἐπάνοδον ἐπαναστάντων Ἰουδαίοις ἐθνῶν · καὶ διδάσκονται λέγειν. Πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου· εἰπάτω δὴ Ἰσραήλ. Πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου· καὶ γὰρ οὐκ ἠδυνήθησάν μοι. » Νεότητα καλεῖ τὴν ἐν Αἰγύπτῳ διαγωγήν, καὶ τὴν ἐκεῖθεν ἀπαλλαγήν. Καὶ τὸν εὐεργέτην ὑμνῶν, τὰς θείας ἀπαριθμεῖται χάριτας, ὅτι ῎Ανωθεν καὶ ἐξ ἀρχῆς πολλοί μοι δυσμενεῖς ἐπανέστησαν, καὶ παντοδαποῖς με περιβαλεῖν κακοῖς ἐπειράθησαν· διὰ δὲ τῆς θείας ἐπικουρίας διέφυγον τὰς ἐκείνων ἐπιβουλάς. ᾿Αληθέστερον μέντοι ταῦτα τῷ νέῳ ἁρμόττει λαῷ, πολλὰς μὲν δεξαμένῳ προσβολὰς πολεμίων, πάντων δὲ περιγενομένῳ, καὶ τοὺς πολεμίους προσκυνητὰς ἀποφήναντι.
« ᾿ǭdē tōn anabathmōn. » Kai houtos ho psalmos prorrhēsin echei tōn meta tēn epanodon epanastantōn Ioudaiois ethnōn ; kai didaskontai legein. Pleonakis epolemēsan me ek neotētos mou; eipatō dē Israēl. Pleonakis epolemēsan me ek neotētos mou; kai gar ouk ēdynēthēsan moi. » Neotēta kalei tēn en Aigyptǭ diagōgēn, kai tēn ekeithen apallagēn. Kai ton euergetēn hymnōn, tas theias aparithmeitai charitas, hoti ᾿Anōthen kai ex archēs polloi moi dysmeneis epanestēsan, kai pantodapois me peribalein kakois epeirathēsan; dia de tēs theias epikourias diephygon tas ekeinōn epiboulas. ᾿Alēthesteron mentoi tauta tǭ neǭ harmottei laǭ, pollas men dexamenǭ prosbolas polemiōn, pantōn de perigenomenǭ, kai tous polemious proskynētas apophēnanti.
"A song of the ascents." This psalm too contains a prediction of the nations who rose up against the Jews after the return; and they are taught to say: "Many times they made war on me from my youth, let Israel now say; many times they made war on me from my youth, yet they did not prevail against me." He calls the time in Egypt and the release from there "youth." And hymning the benefactor, he counts up the divine graces: "From the beginning many enemies rose against me and tried to surround me with evils of every kind; but through divine help I escaped their plots." These words, however, fit the new people more truly, which received many attacks of enemies, overcame them all, and made the enemies worshipers.
Ps 129:1 (128:1 LXX) (quotation, high confidence) · Ps 129:2 (128:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 129:1–2: Israel was attacked from its 'youth' in Egypt but preserved by God; this fits even more the Church, which overcame its persecutors and won them over.
Notes on the original text
- Digital text corrected (OCR accent; joined words (OCR)): ἠδυνήθησαν μοι → ἠδυνήθησάν μοι; ὅτι῎Ανωθεν → ὅτι ῎Ανωθεν.
Topics: Persecution
Cite (SBL): Theodoret, Interp. Ps. 128.1 (PG 80 80:1897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-1
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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.
128.3PG 80 80:1897
· Ἐπὶ τὸν νῶτόν μου ἐτέκταινον οἱ ἁμαρτωλοί. » Ὁ δὲ ᾿Ακύλας καὶ ὁ Θεοδοτίων, ἠροτρίασαν ἡρμήνευσαν. Δηλοῖ δὲ ὁ λόγος τὰς μάστιγας, καὶ τὰς αἰκίας, τὰς τοῖς νικηφόροις μάρτυσιν ἐπενεχθείσας ὑπὸ τῶν δυσσεβῶν. Ταῦτα δὲ καὶ οἱ περὶ τὸν μακάριον ὑπέμειναν Δανιὴλ, καὶ οἱ θαυμάσιοι ᾿Ανανίας, ᾿Αζαρίας καὶ Μισαήλ, καὶ ἐπὶ ᾿Αντιόχου οἱ Μακκαβαῖοι. « Ἐμάκρυναν τὴν ἀνομίαν αὐτῶν. » Ὁ δὲ ᾿Ακύλας ἐμήκυναν, ὁ δὲ Σύμμαχος παρέτεινον κακοῦντες· ἀντὶ τοῦ, Ἐπέμειναν μέχρι πολλοῦ μοι πολεμοῦντες, καὶ τὴν οἰκείαν αὔξοντες ἀνομίαν.
; Epi ton nōton mou etektainon hoi hamartōloi. » Ho de ᾿Akylas kai ho Theodotiōn, ērotriasan hērmēneusan. Dēloi de ho logos tas mastigas, kai tas aikias, tas tois nikēphorois martysin epenechtheisas hypo tōn dyssebōn. Tauta de kai hoi peri ton makarion hypemeinan Daniēl, kai hoi thaumasioi ᾿Ananias, ᾿Azarias kai Misaēl, kai epi ᾿Antiochou hoi Makkabaioi. « Emakrynan tēn anomian autōn. » Ho de ᾿Akylas emēkynan, ho de Symmachos pareteinon kakountes; anti tou, Epemeinan mechri pollou moi polemountes, kai tēn oikeian auxontes anomian.
"Sinners wrought upon my back." Aquila and Theodotion rendered "plowed." The word shows the scourgings and tortures brought by the ungodly on the victorious martyrs. Those with the blessed Daniel suffered these things too, and the admirable Hananiah, Azariah, and Mishael, and the Maccabees under Antiochus. "They prolonged their lawlessness." Aquila has "lengthened," Symmachus "stretched out, doing evil"; that is, "They persisted a long time in making war on me and increased their own lawlessness."
Ps 129:3 (128:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 129:3: the plowing of the back is the scourging of martyrs, as suffered by Daniel's companions and the Maccabees.
Notes on the original text
- Digital text corrected (OCR accent; closing quotation mark lost (OCR); stray letters (OCR)): νῶτόν το μου → νῶτόν μου; Μακκαβαίοι → Μακκαβαῖοι; ἀνομίαν αὐτῶν. Ὁ δὲ → ἀνομίαν αὐτῶν. » Ὁ δὲ.
Topics: Martyrdom, Persecution
Cite (SBL): Theodoret, Interp. Ps. 128.3 (PG 80 80:1897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-3
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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.
128.4PG 80 80:1897
« Κύριος δίκαιος συνέκοψεν αὐχένας ἁμαρτωλῶν.» Τοὺς αὐχένας, βρόχους ὁ ᾿Ακύλας καὶ Σύμμαχος ἡρμήνευσαν · ὁ δὲ Θεοδοτίων κλοιούς· πάντα δὲ ἀληθῆ. Καὶ γὰρ οὓς κατεσκεύασαν τοῖς ἁγίοις βρόχους, κατέκοψεν ὁ τούτων Θεὸς, καὶ τοὺς περιταθέντας αὐτοῖς κλοιοὺς συνέτριψε, καὶ αὐτοὺς τῶν ἁμαρτωλῶν τοὺς αὐχένας συνέκοψεν.
« Kyrios dikaios synekopsen auchenas hamartōlōn.» Tous auchenas, brochous ho ᾿Akylas kai Symmachos hērmēneusan ; ho de Theodotiōn kloious; panta de alēthē. Kai gar hous kateskeuasan tois hagiois brochous, katekopsen ho toutōn Theos, kai tous peritathentas autois kloious synetripse, kai autous tōn hamartōlōn tous auchenas synekopsen.
"The righteous Lord cut the necks of sinners." For "necks" Aquila and Symmachus rendered "nooses," Theodotion "collars"; and all are true. For the God of the saints cut the nooses they prepared for the saints, broke the collars put around them, and cut the necks of the sinners themselves.
Ps 129:4 (128:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 129:4: God cut the nooses and collars the wicked prepared for the saints, and cut down the wicked themselves.
Cite (SBL): Theodoret, Interp. Ps. 128.4 (PG 80 80:1897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-4
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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.
128.5PG 80 80:1897
« Αἰσχυνθήτωσαν καὶ ἀποστραφήτωσαν εἰς τὰ ὀπίσω πάντες οἱ μισοῦντες Σιών. » Διαμάρτοιεν, φησὶ, τῶν πονηρῶν ἐγχειρημάτων, καὶ τράποιντο εἰς φυγὴν οἱ τὴν Σιὼν πολεμοῦντες.
« Aischynthētōsan kai apostraphētōsan eis ta opisō pantes hoi misountes Siōn. » Diamartoien, phēsi, tōn ponērōn encheirēmatōn, kai trapointo eis phygēn hoi tēn Siōn polemountes.
"Let all who hate Zion be put to shame and turned back." "May those who make war on Zion fail in their wicked attempts and be turned to flight."
Ps 129:5 (128:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 129:5: a prayer that Zion's enemies fail and flee.
Cite (SBL): Theodoret, Interp. Ps. 128.5 (PG 80 80:1897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-5
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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.
128.6PG 80 80:1897
« Γενηθήτωσαν ὡσεὶ χόρτος δωμάτων, ὃς πρὸ τοῦ ἐκσπασθῆναι ἐξηράνθη. Οὗ οὐκ ἐπλήρωσε τὴν χεῖρα αὐτοῦ ὁ θερίζων, καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων. » Ἔνια τῶν ἀντιγράφων οὐκ, ἐξηρανθῆναι ἔχει, ἀλλὰ, ἐκσπασθῆναι· ὃ καὶ ἐπὶ τῶν ληΐων γινόμενον ὁρῶμεν ἀεί. Οὐδεὶς γὰρ ὑγρὸν ὄντα τὸν ἄσταχυν θερίζειν ἀνέχεται, ἀλλὰ μένει πεπανθῆναι, καὶ διαυανθῆναι, καὶ τότε τὴν δρεπάνην ἐπάγει. Ἡ δὲ ἐπὶ τῶν δωμάτων φυομένη πόα, πρὶν βλαστῆσαι καρπὸν, τῇ τοῦ ἡλίου ξηραίνεται προσβολῇ · τούτοις τῶν πολεμίων τὰς ἐγχειρήσεις ἀπεικασθῆναι παρακαλεῖ, καὶ ταύταις παραπλησίως ἄωρον δέξασθαι τέλος. «Καὶ οὐκ εἶπον οἱ παράγοντες · Εὐλογία Κυρίου ἐφ᾽ ὑμᾶς, εὐλογήκαμεν ἐν ὀνόματι Κυρίου.» Οἱ τὰ κομῶντα θεώμενοι λήῖα, θαυμάζειν εἰώθασι τὴν γεωργῶν ἐπιμέλειαν, καὶ εὐλογοῦσι παριόντες τοὺς τὰ τοιαῦτα θερίζοντας· τοῖς δὲ τῶν δωμάτων τὸν χόρτον συλλέγουσιν, οὐδεὶς τοιοῦτο οὐδὲν ἐπεφθέγξατο πώποτε.
« Genēthētōsan hōsei chortos dōmatōn, hos pro tou ekspasthēnai exēranthē. Hou ouk eplērōse tēn cheira autou ho therizōn, kai ton kolpon autou ho ta dragmata syllegōn. » Enia tōn antigraphōn ouk, exēranthēnai echei, alla, ekspasthēnai; ho kai epi tōn lēïōn ginomenon horōmen aei. Oudeis gar hygron onta ton astachyn therizein anechetai, alla menei pepanthēnai, kai diauanthēnai, kai tote tēn drepanēn epagei. Hē de epi tōn dōmatōn phyomenē poa, prin blastēsai karpon, tę̄ tou hēliou xērainetai prosbolę̄ ; toutois tōn polemiōn tas encheirēseis apeikasthēnai parakalei, kai tautais paraplēsiōs aōron dexasthai telos. «Kai ouk eipon hoi paragontes ; Eulogia Kyriou eph᾽ hymas, eulogēkamen en onomati Kyriou.» Hoi ta komōnta theōmenoi lēia, thaumazein eiōthasi tēn geōrgōn epimeleian, kai eulogousi pariontes tous ta toiauta therizontas; tois de tōn dōmatōn ton chorton syllegousin, oudeis toiouto ouden epephthenxato pōpote.
"Let them be like grass on the housetops, which withers before it is plucked up, with which the reaper does not fill his hand, nor the binder of sheaves his bosom." Some copies have not "to wither" but "to be plucked up"; which we always see happening with crops. For no one consents to reap the ear while it is green; he waits for it to ripen and dry, and then puts in the sickle. But the grass growing on housetops withers under the sun's attack before it puts forth fruit. He asks that the enemies' undertakings be likened to this and, like it, receive an untimely end. "And those who pass by did not say: The blessing of the Lord be upon you; we have blessed you in the name of the Lord." Those who see flourishing crops are accustomed to admire the farmers' care and bless those who reap such crops as they pass; but to those who gather the grass of housetops no one ever said anything of the kind.
Ps 129:6 (128:6 LXX) (quotation, high confidence) · Ps 129:7 (128:7 LXX) (quotation, high confidence) · Ps 129:8 (128:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 129:6–8: the enemies' schemes should wither like rooftop grass that never yields a harvest or a passerby's blessing.
- A marginal verse number printed in the text is removed.
Notes on the original text
- Digital text corrected (OCR accent; OCR accent and punctuation; marginal verse number (OCR)): ἐξηράνθη. Ου οὐκ → ἐξηράνθη. Οὗ οὐκ; ἐκσπασθῆναι. ὁ καὶ → ἐκσπασθῆναι· ὃ καὶ; τέλος. η'. «Καὶ → τέλος. «Καὶ.
Cite (SBL): Theodoret, Interp. Ps. 128.6 (PG 80 80:1897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/128-6
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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.
Chapter 129
129.1PG 80 80:1899
« Ὠδὴ τῶν ἀναβαθμῶν. » Τῶν δικαίων χορὸς ταύτην τῷ Θεῷ τὴν ἱκετείαν προσφέρει · μαρτυρεῖ δὲ καὶ αὐτὸ τοῦ ψαλμοῦ τὸ προοίμιον. « Ἐκ βαθέων ἐκέκραξά σοι, Κύριε. › ᾿Αντὶ τοῦ, Κάτωθεν καὶ ἐξ αὐτῆς τῆς καρδίας ἀναπέμπω τὴν ἱκετείαν. Τῶν γὰρ μόνοις κεχρημένων τοῖς χείλεσιν ἡ θεία κατηγορεῖ Γραφή. Καὶ νῦν μέν φησιν ὁ προφήτης Ἱερεμίας πρὸς τὸν τῶν ὅλων Θεόν· « Ἐγγὺς εἶ στόματος αὐτῶν, καὶ πόῤῥω ἀπὸ τῶν νεφρῶν αὐτῶν · › νῦν δὲ αὐτὸς ὁ Θεὸς διὰ Ἡσαΐου τοῦ προφήτου Ἰουδαίων κατηγορεῖ λέγων· · Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, τῇ δὲ καρδίᾳ πόῤῥω ἀπέχει ἀπ᾿ ἐμοῦ. » Οἱ δὲ νῦν ἱκετεύοντες ἀπὸ τοῦ βάθους τῆς καρδίας τὴν εὐχὴν ἀναπέμπουσι.
« Ōdē tōn anabathmōn. » Tōn dikaiōn choros tautēn tǭ Theǭ tēn hiketeian prospherei ; martyrei de kai auto tou psalmou to prooimion. « Ek batheōn ekekraxa soi, Kyrie. › ᾿Anti tou, Katōthen kai ex autēs tēs kardias anapempō tēn hiketeian. Tōn gar monois kechrēmenōn tois cheilesin hē theia katēgorei Graphē. Kai nyn men phēsin ho prophētēs Hieremias pros ton tōn holōn Theon; « Engys ei stomatos autōn, kai porrhō apo tōn nephrōn autōn ; › nyn de autos ho Theos dia Hēsaïou tou prophētou Ioudaiōn katēgorei legōn; ; Houtos ho laos tois cheilesi me timą, tę̄ de kardią porrhō apechei ap᾿ emou. » Hoi de nyn hiketeuontes apo tou bathous tēs kardias tēn euchēn anapempousi.
"A song of the ascents." The choir of the righteous offers this supplication to God; the very opening of the psalm bears witness. "Out of the depths I cried to you, O Lord." That is, "From below and from the very heart I send up my supplication." For the divine Scripture accuses those who use their lips alone. Now the prophet Jeremiah says to the God of all: "You are near their mouth, and far from their kidneys"; and now God himself, through the prophet Isaiah, accuses the Jews, saying: "This people honors me with their lips, but their heart is far from me." But those who now supplicate send up their prayer from the depth of the heart.
Ps 130:1 (129:1 LXX) (quotation, high confidence) · Jer 12:2 (quotation, high confidence) · Isa 29:13 (quotation, high confidence)
Notes and citation
Summary: Psalm 130:1: 'out of the depths' means prayer from the heart, unlike the lip-service condemned by Jeremiah and Isaiah.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): δέλε « ᾠδὴ → « Ὠδὴ; κατηγο εἴ Γραφή → κατηγορεῖ Γραφή.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 129.1 (PG 80 80:1899; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-1
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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.
129.2PG 80 80:1899
« Κύριε, εἰσάκουσον τῆς φωνῆς μου, γενηθήτω τὰ ὦτά σου προσέχοντα εἰς τὴν φωνὴν τῆς δεήσεώς μου. » Καὶ ἀνθρωπίνως τοῖς λόγοις χρησάμενος, οἶδε τὸ θεῖον ἀσώματον · τὴν γὰρ ἀκουστικὴν ἐνέργειαν καὶ ὀπτικὴν προσηγόρευσεν. Ἡμῶν γὰρ οἱ ὀφθαλμοὶ τὴν ὀπτικὴν ἔχουσι δύναμιν, τὰ δὲ ὧτα τὴν ἀκουστικὴν ἐνέργειαν ἐπιστεύθη. Ὁ δὲ Θεὸς ᾗ ἀκούει, ταύτῃ καὶ βλέπει, καὶ ᾗ βλέπει, ταύτῃ καὶ ἀκούει.
« Kyrie, eisakouson tēs phōnēs mou, genēthētō ta ōta sou prosechonta eis tēn phōnēn tēs deēseōs mou. » Kai anthrōpinōs tois logois chrēsamenos, oide to theion asōmaton ; tēn gar akoustikēn energeian kai optikēn prosēgoreusen. Hēmōn gar hoi ophthalmoi tēn optikēn echousi dynamin, ta de hōta tēn akoustikēn energeian episteuthē. Ho de Theos hę̄ akouei, tautę̄ kai blepei, kai hę̄ blepei, tautę̄ kai akouei.
"O Lord, hear my voice; let your ears be attentive to the voice of my supplication." Though using human words, he knows that the divine is bodiless; for he called God's power of hearing and seeing by these names. Our eyes have the power of sight, and our ears are entrusted with the operation of hearing; but God hears by that by which he sees, and sees by that by which he hears.
Ps 130:2 (129:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 130:2: God's 'ears' are a human way of speaking; in God hearing and seeing are one.
Notes on the original text
- Digital text corrected (closing quotation mark lost (OCR)): δεήσεώς μου. Καὶ ἀνθρωπίνως → δεήσεώς μου. » Καὶ ἀνθρωπίνως.
Cite (SBL): Theodoret, Interp. Ps. 129.2 (PG 80 80:1899; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-2
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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.
129.3PG 80 80:1899
« Ἐὰν ἀνομίας παρατηρήσῃς, Κύριε. › Ὁ τῶν δικαίων χορὸς ἱκετεύει τὸν Κύριον μὴ ταῖς ἁμαρτίαις μετρῆσαι τὰς τιμωρίας. Οὕτω καὶ οἱ περὶ τὸν μακάριον ᾿Ανανίαν τοῦ λαοῦ τὰς παρανομίας τῷ προσώπῳ ἑαυτῶν περιέθεσαν. « Κύριε, τίς ὑποστήσεται; » Ἐὰν γὰρ δικαίως τὰ τῆς δίκης κατάσχης ζυγὰ, τίς ἱκανὸς τὴν ὑπὸ ταύτης ἐκφερομένην ψῆφον ὑπενεγκεῖν; ἀνάγκη γὰρ πάντας ὑπομεῖναι τὸν ὄλεθρον.
« Ean anomias paratērēsę̄s, Kyrie. › Ho tōn dikaiōn choros hiketeuei ton Kyrion mē tais hamartiais metrēsai tas timōrias. Houtō kai hoi peri ton makarion ᾿Ananian tou laou tas paranomias tǭ prosōpǭ heautōn periethesan. « Kyrie, tis hypostēsetai? » Ean gar dikaiōs ta tēs dikēs kataschēs zyga, tis hikanos tēn hypo tautēs ekpheromenēn psēphon hypenenkein? anankē gar pantas hypomeinai ton olethron.
"If you mark iniquities, O Lord." The choir of the righteous begs the Lord not to measure punishments by sins. So too the companions of the blessed Hananiah took the people's transgressions upon their own person. "O Lord, who will stand?" "For if you hold the scales of justice justly, who is able to bear the sentence pronounced by it? All would necessarily suffer destruction."
Ps 130:3 (129:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 130:3: if God judged strictly, no one could survive, as the three youths acknowledged in confessing the people's sins.
Notes on the original text
- Digital text corrected (OCR breathing; iota subscript (OCR); stray space (OCR)): παρατηρήσης → παρατηρήσῃς; ὑποστήσεται ; » → ὑποστήσεται; »; Ἑὰν γὰρ δικαίως → Ἐὰν γὰρ δικαίως.
Extrabiblical texts: Pr Azar 6 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Cite (SBL): Theodoret, Interp. Ps. 129.3 (PG 80 80:1899; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-3
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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.
129.4PG 80 80:1899
«Ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν. » Ἔχεις φιλανθρωπίαν τῇ δικαιοσύνῃ συνεζευγμένην, καὶ ταύτῃ μᾶλλον πέφυκας, ἢ ἐκείνῃ κεχρῆσθαι. « Ἕνεκεν τοῦ ὀνόματός σου ὑπέμεινά σε, Κύριε, ὑπέμεινεν ἡ ψυχή μου εἰς τὸν λόγον σου. » Ἀντὶ τοῦ ὀνόματος, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων φόβον ἡρμήνευσαν, ὁ δὲ Σύμμαχος νόμον. Δήλη δὲ ὅμως τοῦ ῥητοῦ ἡ διάνοια. Λέγει γὰρ, ὅτι Ταύτην εἰδώς σου τὴν ἀγαθότητα (οἷον γάρ τινι νόμῳ κέχρησαι τῷ ἐλέῳ), τὰς χρηστοτέρας ἐλπίδας οὐκ ἀπαγορεύω, ἀναμένων τῶν ἀγαθῶν τὴν ὑπόσχεσιν. Λόγον γὰρ ἐνταῦθα τὴν ἀγαθὴν ὑπόσχεσιν κέκληκε · φιλανθρωπίαν δὲ τοῖς μετανοοῦσιν ὑπέσχετο.
«Hoti para soi ho hilasmos estin. » Echeis philanthrōpian tę̄ dikaiosynę̄ synezeugmenēn, kai tautę̄ mallon pephykas, ē ekeinę̄ kechrēsthai. « Heneken tou onomatos sou hypemeina se, Kyrie, hypemeinen hē psychē mou eis ton logon sou. » Anti tou onomatos, ho men ᾿Akylas kai ho Theodotiōn phobon hērmēneusan, ho de Symmachos nomon. Dēlē de homōs tou rhētou hē dianoia. Legei gar, hoti Tautēn eidōs sou tēn agathotēta (hoion gar tini nomǭ kechrēsai tǭ eleǭ), tas chrēstoteras elpidas ouk apagoreuō, anamenōn tōn agathōn tēn hyposchesin. Logon gar entautha tēn agathēn hyposchesin keklēke ; philanthrōpian de tois metanoousin hypescheto.
"For with you is propitiation." "You have love for humankind yoked to justice, and you are disposed by nature to use it rather than the other." "For your name's sake I waited for you, O Lord; my soul waited for your word." For "name" Aquila and Theodotion rendered "fear," Symmachus "law." Yet the sense of the saying is plain. He says: "Knowing this goodness of yours (for you use mercy as a kind of law), I do not give up kinder hopes, waiting for the promise of good things." Here he called the good promise "word"; and he promised love for humankind to those who repent.
Ps 130:4 (129:4 LXX) (quotation, high confidence) · Ps 130:5 (129:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 130:4–5: God's mercy outweighs his justice; knowing this, the psalmist waits in hope for his promise to the penitent.
Notes on the original text
- Digital text corrected (OCR breathing; OCR letter; joined words and stray space (OCR); stray word (OCR)): ἡψυχή μου εἰς τὸν λόγον σου . » → ἡ ψυχή μου εἰς τὸν λόγον σου. »; Αντὶ τοῦ ὀνόματος → Ἀντὶ τοῦ ὀνόματος; (δἷον γάρ → (οἷον γάρ; ἀναμένων τῶν Κύριον. ἀγαθῶν → ἀναμένων τῶν ἀγαθῶν.
Cite (SBL): Theodoret, Interp. Ps. 129.4 (PG 80 80:1899; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-4
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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.
129.5PG 80 80:1901
« Ἤλπισεν ἡ ψυχή μου ἐπὶ τὸν Κύριον, ἀπὸ φυλακῆς πρωΐας μέχρι νυκτός. » ᾿Αντὶ τοῦ, διὰ πάσης ἡμέρας· φυλακὴ γὰρ πρωΐα ἡ τελευταία ὥρα τῆς νυκτός · οἱ γὰρ τελευταῖοι φύλακες μέχρι ἐκείνου φυλάττουσι τοῦ καιροῦ.
« Ēlpisen hē psychē mou epi ton Kyrion, apo phylakēs prōïas mechri nyktos. » ᾿Anti tou, dia pasēs hēmeras; phylakē gar prōïa hē teleutaia hōra tēs nyktos ; hoi gar teleutaioi phylakes mechri ekeinou phylattousi tou kairou.
"My soul hoped in the Lord, from the morning watch until night." That is, "through the whole day"; for the morning watch is the last hour of the night, since the last watchmen keep guard until that time.
Ps 130:6 (129:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 130:6: hoping 'from the morning watch until night' means all day long.
- The Septuagint wording differs from the Hebrew of Ps 130:6.
Notes on the original text
- Digital text corrected (stray mark for quotation mark (OCR)): – Ἤλπισεν → « Ἤλπισεν.
Cite (SBL): Theodoret, Interp. Ps. 129.5 (PG 80 80:1901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-5
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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.
129.6PG 80 80:1901
· Ἀπὸ φυλακῆς πρωΐας ἐλπισάτω Ἰσραὴλ ἐπὶ τὸν Κύριον. » Οὐκ ἀρκοῦνται οἱ δίκαιοι μόνον τῆς εἰς Θεὸν ἐλπίδος ἔχειν τὸν πλοῦτον, ἀλλὰ καὶ τοὺς ἄλλους ἅπαντας ἐπὶ τὴν ὁμοίαν κτῆσιν προτρέπουσι, καὶ τὸ ἐντεῦθεν φυόμενον δηλοῦσι κέρδος.
; Apo phylakēs prōïas elpisatō Israēl epi ton Kyrion. » Ouk arkountai hoi dikaioi monon tēs eis Theon elpidos echein ton plouton, alla kai tous allous hapantas epi tēn homoian ktēsin protrepousi, kai to enteuthen phyomenon dēlousi kerdos.
"From the morning watch let Israel hope in the Lord." The righteous are not content to have the wealth of hope in God themselves, but urge all others too to the same acquisition, and show the gain that springs from it.
Ps 130:6 (129:6 LXX) (quotation, high confidence) · Ps 130:7 (129:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 130:6–7: the righteous urge all Israel to share their hope in God.
Notes on the original text
- Digital text corrected (stray mark (OCR)): μόνον ' τῆς → μόνον τῆς.
Cite (SBL): Theodoret, Interp. Ps. 129.6 (PG 80 80:1901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-6
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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.
129.7PG 80 80:1901
« Ὅτι παρὰ τῷ Κυρίῳ τὸ ἔλεος, καὶ πολλὴ παρ᾿ αὐτῷ λύτρωσις. » [ Φιλοικτίρμων γὰρ καὶ φιλάνθρωπος ὁ Δεσπότης, καὶ τοῖς μεταμελομένοις παρέχει τὴν σωτηρίαν.]
« Hoti para tǭ Kyriǭ to eleos, kai pollē par᾿ autǭ lytrōsis. » [ Philoiktirmōn gar kai philanthrōpos ho Despotēs, kai tois metamelomenois parechei tēn sōtērian.]
"For with the Lord is mercy, and with him is plenteous redemption." [For the Master is compassionate and loves humankind, and provides salvation to those who repent.]
Ps 130:7 (129:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 130:7: God is merciful and saves the repentant.
- The bracketed sentence is bracketed in Migne; it is probably an addition from the catena.
Notes on the original text
- Digital text corrected (OCR accent; OCR misreading of quotation mark): ε Ὅτι παρὰ → « Ὅτι παρὰ; πολλή παρ᾿ → πολλὴ παρ᾿.
Cite (SBL): Theodoret, Interp. Ps. 129.7 (PG 80 80:1901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-7
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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.
129.8PG 80 80:1901
« Καὶ αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ. » Πρόῤῥησιν ὁ λόγος ἔχει τὴν κατὰ τὸν Δεσπότην. Αὐτὸς γάρ ἐστιν ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Οὕτω καὶ ὁ θεῖος ἔφη Γαβριήλ πρὸς τὴν ἁγίαν Παρθένον • Τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. »
« Kai autos lytrōsetai ton Israēl ek pasōn tōn anomiōn autou. » Prorrhēsin ho logos echei tēn kata ton Despotēn. Autos gar estin ho amnos tou Theou, ho airōn tēn hamartian tou kosmou. Houtō kai ho theios ephē Gabriēl pros tēn hagian Parthenon • Texę̄ huion, kai kaleseis to onoma autou Iēsoun, hoti autos sōsei ton laon autou apo tōn hamartiōn autōn. »
"And he will redeem Israel from all its iniquities." The word contains a prediction concerning the Master. For he is the Lamb of God who takes away the sin of the world. So too the divine Gabriel said to the holy Virgin: "You will bear a son, and you will call his name Jesus, for he will save his people from their sins."
Ps 130:8 (129:8 LXX) (quotation, high confidence) · John 1:29 (quotation, high confidence) · Luke 1:31 (quotation, high confidence) · Matt 1:21 (quotation, high confidence)
Notes and citation
Summary: Psalm 130:8: the redemption from sin foretells Christ, the Lamb of God, named Jesus because he saves his people from their sins.
- The quoted words combine Luke 1:31 (to Mary) and Matt 1:21 (to Joseph).
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 129.8 (PG 80 80:1901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/129-8
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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.
Chapter 130
130.1PG 80 80:1901
« ᾿ᾠδὴ τῶν ἀναβαθμῶν. » Ταπεινοφροσύνην ὁ προφητικὸς ἐκπαιδεύει λόγος, καὶ τῶν ταύτης ἐραστῶν εἰσάγει τὸ πρόσωπον προσευχομένων, καὶ τὸν Θεὸν λιπαρούντων. « Κύριε, οὐχ ὑψώθη ἡ καρδία μου. » Τῆς καρδίας τὸ ὕψος οὐ μόνοις τοῖς δυσσεβέσιν, ἀλλὰ καὶ τοῖς ἁγίοις λυμαίνεται. Καὶ διδάσκει τῶν Παραλειπομένων ἡ ἱστορία περὶ τοῦ Ἐζεκίου τοῦ εὐσεβοῦς λέγουσα βασιλέως, « "Ὅτι ἐταπεινώθη ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ. » Διὰ τοῦτο καὶ ὁ Κύριος τοῖς ἱεροῖς αὐτοῦ παραινεῖ μαθηταῖς λέγων· « Πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται, καὶ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται. » « Οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου. » Ἴδιον τῶν ὑπερηφάνων τὰς ὀφρῦς ἐπαίρειν, καὶ τὴν γνάθον φυσᾷν, καὶ πάντων ὑπερφρονεῖν. Οἱ δὲ τοῦ πάθους ἀπηλλαγμένοι, οὐχ ὡς ἀγνοοῦντα διδάσκουσι τοῦτο τὸν κριτὴν, ἀλλ' ὡς εἰδότα καλοῦσιν εἰς μαρτυρίαν. « Οὐδὲ ἐπορεύθην ἐν μεγάλοις. » Ὁ δὲ Σύμμαχος, ἐν μεγαλειότησιν· ὁ δὲ ᾿Ακύλας, ἐν μεγαλωσύναις. « Οὐδὲ ἐν θαυμασίοις ὑπὲρ ἐμέ. » Ὁ δὲ Σύμμαχος, Οὐδὲ ἐν ὑπερβάλλουσιν ὑπὲρ ἐμέ. ᾿Αντὶ τοῦ, Ἐμαυτὸν ἐμέτρουν, καὶ τοῖς ὑπερβάλλουσί μου τὴν ἀξίαν οὐκ ἐπεχείρησα.
« ᾿ǭdē tōn anabathmōn. » Tapeinophrosynēn ho prophētikos ekpaideuei logos, kai tōn tautēs erastōn eisagei to prosōpon proseuchomenōn, kai ton Theon liparountōn. « Kyrie, ouch hypsōthē hē kardia mou. » Tēs kardias to hypsos ou monois tois dyssebesin, alla kai tois hagiois lymainetai. Kai didaskei tōn Paraleipomenōn hē historia peri tou Ezekiou tou eusebous legousa basileōs, « "Hoti etapeinōthē apo tou hypsous tēs kardias autou. » Dia touto kai ho Kyrios tois hierois autou parainei mathētais legōn; « Pas ho tapeinōn heauton hypsōthēsetai, kai ho hypsōn heauton tapeinōthēsetai. » « Oude emeteōristhēsan hoi ophthalmoi mou. » Idion tōn hyperēphanōn tas ophrys epairein, kai tēn gnathon physąn, kai pantōn hyperphronein. Hoi de tou pathous apēllagmenoi, ouch hōs agnoounta didaskousi touto ton kritēn, all' hōs eidota kalousin eis martyrian. « Oude eporeuthēn en megalois. » Ho de Symmachos, en megaleiotēsin; ho de ᾿Akylas, en megalōsynais. « Oude en thaumasiois hyper eme. » Ho de Symmachos, Oude en hyperballousin hyper eme. ᾿Anti tou, Emauton emetroun, kai tois hyperballousi mou tēn axian ouk epecheirēsa.
"A song of the ascents." The prophetic word trains in humility, and brings in the person of its lovers praying and entreating God. "O Lord, my heart was not lifted up." Loftiness of heart harms not only the ungodly but the saints too. The history of Chronicles teaches this, saying of the pious king Hezekiah "that he humbled himself for the pride of his heart." For this reason the Lord too exhorts his holy disciples, saying: "Everyone who humbles himself will be exalted, and he who exalts himself will be humbled." "Nor were my eyes raised high." It is the mark of the proud to raise their eyebrows, puff out their cheeks, and despise all. But those freed from this passion do not inform the judge as one ignorant, but call him to witness as one who knows. "Nor did I walk among great things." Symmachus has "in grandeurs," Aquila "in magnificences." "Nor in wonders beyond me." Symmachus has: "Nor in things that exceed me." That is: "I measured myself, and did not attempt things that exceeded my rank."
Ps 131:1 (130:1 LXX) (quotation, high confidence) · 2 Chr 32:26 (quotation, high confidence) · Luke 14:11 (quotation, high confidence)
Notes and citation
Summary: Psalm 131:1: the psalm teaches humility; pride harms even saints like Hezekiah, and the humble call God to witness that they did not reach beyond their measure.
Notes on the original text
- Digital text corrected (repeated word (OCR); stray letters (OCR); stray marks (OCR); stray space (OCR)): λέγων • • Πᾶς → λέγων· « Πᾶς; ταπεινωθήσεται. » - - Οὐδὲ → ταπεινωθήσεται. » « Οὐδὲ; οὐχ ὡς βι ἀγνοοῦντα → οὐχ ὡς ἀγνοοῦντα; ᾿Ακύλας , ἐν → ᾿Ακύλας, ἐν; » Ὁ ὁ δὲ Σύμμαχος → » Ὁ δὲ Σύμμαχος.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 130.1 (PG 80 80:1901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/130-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/130-1
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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.
130.2PG 80 80:1903
« Εἰ μὴ ἐταπεινοφρόνουν, ἀλλὰ ὕψωσα τὴν ψυχήν μου, ὡς τὸ ἀπογεγαλακτισμένον ἐπὶ τὴν μητέρα αὐτοῦ, ὡς ἀνταποδώσεις ἐπὶ τὴν ψυχήν μου. » Ὁ δὲ Σύμμαχος, Εἰ μὴ ἐξίσωσα, καὶ ὠμοίωσα τὴν ψυχήν μου ἀπογαλακτισθέντι πρὸς μητέρα αὐτοῦ, οὕτως ἀνταποδοθείη τῇ ψυχῇ μου. Εἰ μὴ παραπλησίως, φησὶ, βρέφει νῦν ἀπαλλαγέντι θηλῆς, καὶ τὴν μητέρα δειμαίνοντι, ἔδεισά σε, καὶ ἐμαυτόν σοι ὑπέταξα, ἀλλὰ ὑψηλὴν ἔσχον διάνοιαν, τῆς αὐτῆς ἀντιδόσεως τυχεῖν ἀξιῶ.
« Ei mē etapeinophronoun, alla hypsōsa tēn psychēn mou, hōs to apogegalaktismenon epi tēn mētera autou, hōs antapodōseis epi tēn psychēn mou. » Ho de Symmachos, Ei mē exisōsa, kai ōmoiōsa tēn psychēn mou apogalaktisthenti pros mētera autou, houtōs antapodotheiē tę̄ psychę̄ mou. Ei mē paraplēsiōs, phēsi, brephei nyn apallagenti thēlēs, kai tēn mētera deimainonti, edeisa se, kai emauton soi hypetaxa, alla hypsēlēn eschon dianoian, tēs autēs antidoseōs tychein axiō.
"If I was not humble-minded, but exalted my soul, like a weaned child upon its mother, so may you repay upon my soul." Symmachus has: "If I did not level and quiet my soul like one weaned toward its mother, so may it be repaid to my soul." "If I did not fear you," he says, "like a baby just taken from the breast and fearing its mother, and subject myself to you, but had a lofty mind, I ask to receive the same recompense."
Ps 131:2 (130:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 131:2: the psalmist calls on God to repay him if he was not as humble and submissive as a weaned child before its mother.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray mark (OCR)): « Εἰ ' μὴ → « Εἰ μὴ; ὡς ὁ ἀνταποδώσεις → ὡς ἀνταποδώσεις; ἐξίσωσα, · καὶ → ἐξίσωσα, καὶ.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 130.2 (PG 80 80:1903; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/130-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/130-2
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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.
130.3PG 80 80:1903
« Ἐλπισάτω Ἰσραὴλ ἐπὶ τὸν Κύριον, ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος. » Ἔδειξεν ὁ προφητικὸς λόγος, τίνος χάριν ἐποιήσατο τὴν τῶν κατορθωμάτων διήγησιν. Οὐ γὰρ ἑαυτοὺς σεμνύνοντες τὴν οἰκείαν διεξίασιν ἀρετὴν, ἀλλὰ τοὺς ἄλλους εἰς τὸν ἴσον διεγείραντες ζῆλον. Διὸ πάντα τὸν Ἰσραὴλ τῆς αὐτῆς ἐλπίδος ἔχεσθαι παρεκάλεσαν, καὶ διηνεκῶς ταύτην ἔχειν, καὶ τοὺς ἐκ ταύτης φυομένους συλλέγειν καρπούς.
« Elpisatō Israēl epi ton Kyrion, apo tou nyn, kai heōs tou aiōnos. » Edeixen ho prophētikos logos, tinos charin epoiēsato tēn tōn katorthōmatōn diēgēsin. Ou gar heautous semnynontes tēn oikeian diexiasin aretēn, alla tous allous eis ton ison diegeirantes zēlon. Dio panta ton Israēl tēs autēs elpidos echesthai parekalesan, kai diēnekōs tautēn echein, kai tous ek tautēs phyomenous syllegein karpous.
"Let Israel hope in the Lord, from now and for ever." The prophetic word showed why it narrated these good deeds. For they recount their own virtue not to magnify themselves, but to rouse others to the same zeal. That is why they urged all Israel to hold to the same hope, to keep it continually, and to gather the fruits that spring from it.
Ps 131:3 (130:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 131:3: the humble speak of their virtue only to stir all Israel to the same hope.
Notes on the original text
- Digital text corrected (OCR breathing): Ἑλπισάτω → Ἐλπισάτω.
Cite (SBL): Theodoret, Interp. Ps. 130.3 (PG 80 80:1903; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/130-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/130-3
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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.
Chapter 131
131.1PG 80 80:1903
« ᾿ᾠδὴ τῶν ἀναβαθμῶν. » Πολλὴν ὁ ψαλμὸς οὗτος πρὸς τὸν ὀγδοηκοστὸν ὄγδοον ἔχει συγγένειαν. Καὶ γὰρ ἐνταῦθα κἀκεῖ τὸν τῶν ὅλων Θεὸν ἱκετεύουσιν οἱ ἐν Βαβυλῶνι δορυάλωτοι, τὰς πρὸς τὸν μέγαν Δαβὶδ ὑπ' αὐτοῦ γεγενημένας ὑποσχέσεις ἀνθ' ἱκετηρίας προσφέροντες, καὶ τυχεῖν ἀξιοῦντες συγγνώμης. Ἔχει δὲ καὶ πρόῤῥησιν τοῦ κατὰ σάρκα βλαστήσαντος ἐκ γένους Δαβὶδ τῆς οἰκουμένης Σωτῆρος. « Μνήσθητι, Κύριε, τοῦ Δαβίδ, καὶ πάσης τῆς πραότητος αὐτοῦ. · Ἐπειδὴ πολλὰ πεπλημμεληκότες ἡμεῖς πάσης ἐστερήμεθα παῤῥησίας, ἱκετεύομέν σε, Δέσποτα, τοῦ Δαβὶδ ἀναμνησθῆναι, καὶ τῆς ἐκείνου πραότητός τε καὶ εὐσεβείας. Ταύτης δὲ καὶ ὁ προτεταγμένος ψαλμὸς ἐμνημόνευσε, καὶ σαφῶς ἐδίδαξε τὴν τοῦ φρονήματος αὐτοῦ μετριότητα.
« ᾿ǭdē tōn anabathmōn. » Pollēn ho psalmos houtos pros ton ogdoēkoston ogdoon echei syngeneian. Kai gar entautha kakei ton tōn holōn Theon hiketeuousin hoi en Babylōni doryalōtoi, tas pros ton megan Dabid hyp' autou gegenēmenas hyposcheseis anth' hiketērias prospherontes, kai tychein axiountes syngnōmēs. Echei de kai prorrhēsin tou kata sarka blastēsantos ek genous Dabid tēs oikoumenēs Sōtēros. « Mnēsthēti, Kyrie, tou Dabid, kai pasēs tēs praotētos autou. ; Epeidē polla peplēmmelēkotes hēmeis pasēs esterēmetha parrhēsias, hiketeuomen se, Despota, tou Dabid anamnēsthēnai, kai tēs ekeinou praotētos te kai eusebeias. Tautēs de kai ho protetagmenos psalmos emnēmoneuse, kai saphōs edidaxe tēn tou phronēmatos autou metriotēta.
"A song of the ascents." This psalm is closely related to the eighty-eighth. For here and there the captives in Babylon supplicate the God of all, offering as their plea the promises he made to the great David, and asking to obtain pardon. It also contains a prediction of the Savior of the world, who sprang from David's line according to the flesh. "Remember, O Lord, David and all his meekness." "Since we, having offended much, are deprived of all freedom of speech, we beg you, Master, to remember David and his meekness and piety." The preceding psalm too mentioned this and clearly taught the moderation of his mind.
Ps 132:1 (131:1 LXX) (quotation, high confidence) · Ps 89:3 (88:4 LXX) (allusion, medium confidence)
Notes and citation
Summary: Psalm 132:1: like Psalm 89, this psalm is the exiles' plea based on God's promises to David, and it foretells Christ, David's descendant; they ask God to remember David's meekness.
Notes on the original text
- Digital text corrected (OCR breathing): ἀνθ' ίκετηρίας → ἀνθ' ἱκετηρίας.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 131.1 (PG 80 80:1903; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-1
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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.
131.2PG 80 80:1903
« Ὡς ὤμοσε τῷ Κυρίῳ, ηὔξατο τῷ Θεῷ Ἰακώβ. Εἰ εἰσελεύσομαι εἰς σκήνωμα οἴκου μου, εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου. Εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμόν. Καὶ ἀνάπαυσιν τοῖς κροτάφοις μου ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώβ. » Ταῦτα σαφέστερον ἡ τῶν Παραλειπομένων ἱστορία διδάσκει. Πρῶτον μὲν γὰρ ἱκέτευσεν αὐτὸς τὸν θεῖον οἰκοδομῆσαι νεών. Ἐπειδὴ δὲ διὰ τοῦ προφήτου Νάθαν ἐκώλυσεν ὁ Θεὸς, καὶ τὴν ὑπὸ τοῦ Σολομῶντος ἐσομένην οἰκοδομίαν προείρηκεν, ἀνεβάλετο μὲν τὴν οἰκοδομίαν, οὐκ ἠσπάσατο δὲ ῥαστώνην· ἀλλὰ καὶ χρυσὸν, καὶ ἄργυρον, καὶ σίδηρον, καὶ χαλκόν, καὶ ξύλα, καὶ λίθους συνήγαγε. Καὶ ταῦτα, ὡς ἔφην, ἅπαντα ἡ βίβλος ἐκείνη διδάσκει τοὺς ἐντυχεῖν βουλομένους.
« Hōs ōmose tǭ Kyriǭ, ēuxato tǭ Theǭ Iakōb. Ei eiseleusomai eis skēnōma oikou mou, ei anabēsomai epi klinēs strōmnēs mou. Ei dōsō hypnon tois ophthalmois mou, kai tois blepharois mou nystagmon. Kai anapausin tois krotaphois mou heōs hou heurō topon tǭ Kyriǭ, skēnōma tǭ Theǭ Iakōb. » Tauta saphesteron hē tōn Paraleipomenōn historia didaskei. Prōton men gar hiketeusen autos ton theion oikodomēsai neōn. Epeidē de dia tou prophētou Nathan ekōlysen ho Theos, kai tēn hypo tou Solomōntos esomenēn oikodomian proeirēken, anebaleto men tēn oikodomian, ouk ēspasato de rhastōnēn; alla kai chryson, kai argyron, kai sidēron, kai chalkon, kai xyla, kai lithous synēgage. Kai tauta, hōs ephēn, hapanta hē biblos ekeinē didaskei tous entychein boulomenous.
"How he swore to the Lord, vowed to the God of Jacob: I will not enter the tent of my house, I will not go up to the bed of my couch, I will not give sleep to my eyes, nor slumber to my eyelids, nor rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob." The history of Chronicles teaches this more clearly. For first he himself begged to build the divine temple. But when God prevented him through the prophet Nathan and foretold the building that would be done by Solomon, he postponed the building, but did not embrace ease; he gathered gold, silver, iron, bronze, timber, and stones. And, as I said, that book teaches all these things to those who wish to read it.
Ps 132:2 (131:2 LXX) (quotation, high confidence) · Ps 132:3 (131:3 LXX) (quotation, high confidence) · Ps 132:4 (131:4 LXX) (quotation, high confidence) · Ps 132:5 (131:5 LXX) (quotation, high confidence) · 1 Chr 17:4 (allusion, high confidence) · 1 Chr 22:14 (allusion, high confidence)
Notes and citation
Summary: Psalm 132:2–5: David's vow to find a place for the Lord; though Nathan forbade him to build, he gathered materials for Solomon's temple, as Chronicles relates.
Cite (SBL): Theodoret, Interp. Ps. 131.2 (PG 80 80:1903; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-2
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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.
131.6PG 80 80:1905
« Ἰδοὺ ἡκούσαμεν αὐτὴν ἐν Ἐφραθά, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. » ἱκέτευεν οἰκοδομῆσαι ναὸν τῷ Θεῷ· ὁ δὲ μονογενὴς τοῦ Θεοῦ Λόγος ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ νεὼν ἑαυτῷ ἔμψυχόν τε καὶ λογικὸν οἰκοδομήσειν ὑπέσχετο. φησιν ἡ προφητεία· « Ἰδοὺ ἡκούσαμεν αὐτὴν ἐν Ἐφραθὰ, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. » Ἐφραθὰ δὲ ἡ νῦν καλουμένη Βηθλεέμ ὠνομάζετο. Ἐκεῖ γὰρ ὁ Δεσπότης ἐτέχθη Χριστὸς, ὃς τοῖς Ἰουδαίοις τὸ οἰκεῖον σῶμα ὑποδείξας ἔφησε· « Λύσατε τὸν ναὸν τοῦτον. » Δρυμοῦ δὲ πεδία καλεῖ τοῦ ἐν Ἱεροσολύμοις ναοῦ τὸν τόπον, ἔρημον ὄντα, καὶ οἰκοδομίαν οὐκ ἔχοντα. Ἐκεῖ γὰρ τὸν ὀλοθρευτὴν ἄγγελον διὰ τῆς πρὸς Θεὸν ἱκετείας ἐπισχὼν ὁ μέγας Δαβὶδ, καὶ βωμὸν ἔστησε, καὶ θυσίαν προσήνεγκε, καὶ εἰς τὴν οἰκοδομὴν τοῦ νεὼ ἀφιέρωσεν. Ἐπειδὴ δὲ δύο σκηναὶ, ἡ μὲν ἐκ λίθων καὶ ξύλων, ἡ δὲ ἐκ σώματος καὶ ψυχῆς, καὶ ἡ μὲν ἐν Ἱεροσολύμοις ὑπὸ Σολομῶντος ἐγένετο, τὴν δὲ ἐν τῇ Βηθλεὲμ τοῦ παναγίου Πνεύματος ἡ χάρις ἐξύφηνεν· οἱ τηνικαῦτα δὲ εὐσεβεῖς τὴν μὲν ἑώρων, τὴν δὲ προσεδόκων· εἰκότως ὁ προφητικὸς λόγος ἔφη · « Ἰδοὺ ἡκούσαμεν αὐτὴν ἐν Ἐφραθά, » τουτέστιν, ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου γενησομένην. « Εὔρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ, » τὴν ὑπὸ τοῦ Σολομῶντος κατὰ τὴν τοῦ Πνεύματος οἰκοδομηθεῖσαν ὑπόσχεσιν.
« Idou hēkousamen autēn en Ephratha, heuromen autēn en tois pediois tou drymou. » hiketeuen oikodomēsai naon tǭ Theǭ; ho de monogenēs tou Theou Logos ek karpou tēs osphyos autou neōn heautǭ empsychon te kai logikon oikodomēsein hypescheto. phēsin hē prophēteia; « Idou hēkousamen autēn en Ephratha, heuromen autēn en tois pediois tou drymou. » Ephratha de hē nyn kaloumenē Bēthleem ōnomazeto. Ekei gar ho Despotēs etechthē Christos, hos tois Ioudaiois to oikeion sōma hypodeixas ephēse; « Lysate ton naon touton. » Drymou de pedia kalei tou en Hierosolymois naou ton topon, erēmon onta, kai oikodomian ouk echonta. Ekei gar ton olothreutēn angelon dia tēs pros Theon hiketeias epischōn ho megas Dabid, kai bōmon estēse, kai thysian prosēnenke, kai eis tēn oikodomēn tou neō aphierōsen. Epeidē de dyo skēnai, hē men ek lithōn kai xylōn, hē de ek sōmatos kai psychēs, kai hē men en Hierosolymois hypo Solomōntos egeneto, tēn de en tę̄ Bēthleem tou panagiou Pneumatos hē charis exyphēnen; hoi tēnikauta de eusebeis tēn men heōrōn, tēn de prosedokōn; eikotōs ho prophētikos logos ephē ; « Idou hēkousamen autēn en Ephratha, » toutestin, hypo tou Pneumatos tou hagiou genēsomenēn. « Euromen autēn en tois pediois tou drymou, » tēn hypo tou Solomōntos kata tēn tou Pneumatos oikodomētheisan hyposchesin.
"Behold, we heard of it in Ephrathah; we found it in the plains of the forest." [David] begged to build a temple for God; but the only-begotten Word of God promised to build for himself, from the fruit of his loins, a temple animate and rational. [Therefore] the prophecy says: "Behold, we heard of it in Ephrathah; we found it in the plains of the forest." Ephrathah was the name of what is now called Bethlehem. For there Christ the Master was born, who, showing the Jews his own body, said: "Destroy this temple." By "the plains of the forest" he means the place of the temple in Jerusalem, which was empty and had no building. For there the great David, having checked the destroying angel by supplication to God, set up an altar, offered sacrifice, and dedicated the place to the building of the temple. Since, then, there were two tabernacles, one of stones and timber, the other of body and soul, and the one in Jerusalem was made by Solomon, while the grace of the all-holy Spirit wove the one in Bethlehem; and since the pious of that time saw the one and awaited the other, the prophetic word fittingly said: "Behold, we heard of it in Ephrathah," that is, that it would be made by the Holy Spirit; "we found it in the plains of the forest," the one built by Solomon according to the promise of the Spirit.
Textual problem in this passage: see the notes.
Ps 132:6 (131:6 LXX) (quotation, high confidence) · 2 Sam 7:12 (allusion, high confidence) · Mic 5:2 (allusion, medium confidence) · John 2:19 (quotation, high confidence) · 2 Sam 24:25 (allusion, high confidence) · 1 Chr 22:1 (allusion, high confidence)
Notes and citation
Summary: Psalm 132:6: two temples are meant: Christ's body, the living temple woven by the Spirit in Bethlehem (Ephrathah), which was heard of in prophecy, and Solomon's temple on the site where David stopped the plague, which they 'found.'
- Some words at the beginning of the comment and before 'the prophecy says' are lost in the scan; supplied in brackets by sense.
- A Christological reading of Christ's body as a 'temple animate and rational' (with a human soul and mind); translated as written.
Notes on the original text
- Digital text corrected (OCR breathing; stray letter (OCR); stray letters (OCR)): ὑἰκοδομίαν → οἰκοδομίαν; τηνικαῦτα Γιν δὲ → τηνικαῦτα δὲ; εὔρομεν → εὕρομεν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 131.6 (PG 80 80:1905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-6
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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.
131.7PG 80 80:1905
« Εἰσελευσώμεθα εἰς τὰ σκηνώματα αὐτοῦ, προσκυνήσωμεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ. » Τὸν χρόνον ἐνήλλαξε. Λέγουσι δὲ, ὅτι Ἐκεῖ εἰσιόντες προσκυνοῦμεν, θείας ἐπιφανείας τὸν νεὼν ἠξιῶσθαι πιστεύοντες. Ταύτην γὰρ ἔχει διάνοιαν τὸ, « Οὗ ἔστησαν οἱ πόδες αὐτοῦ. » Οὐκ ἀσώματον γὰρ μόνον, ἀλλὰ καὶ ἀπερίγραφον τὸ Θεῖον εἶναι πιστεύομεν. Σωματικώτερον δὲ ἡ θεία περὶ αὐτοῦ Γραφὴ διαλέγεται, ταῖς ἀνθρωπίναις ἀκοαῖς μετροῦσα τοὺς λόγους.
« Eiseleusōmetha eis ta skēnōmata autou, proskynēsōmen eis ton topon, hou estēsan hoi podes autou. » Ton chronon enēllaxe. Legousi de, hoti Ekei eisiontes proskynoumen, theias epiphaneias ton neōn ēxiōsthai pisteuontes. Tautēn gar echei dianoian to, « Hou estēsan hoi podes autou. » Ouk asōmaton gar monon, alla kai aperigraphon to Theion einai pisteuomen. Sōmatikōteron de hē theia peri autou Graphē dialegetai, tais anthrōpinais akoais metrousa tous logous.
"Let us enter into his tabernacles; let us worship at the place where his feet stood." He changed the tense. They say: "Entering there we worship, believing that the temple was counted worthy of the divine appearing." This is the sense of "where his feet stood." For we believe that the divine is not only bodiless but also uncircumscribed; but the divine Scripture speaks of him in more bodily terms, measuring its words to human hearing.
Ps 132:7 (131:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:7: the people worship in the temple honored by God's presence; his 'feet' are a figure, since God is bodiless and unbounded.
Notes on the original text
- Digital text corrected (stray mark and breathing (OCR)): • Οὗ ἕστησαν → « Οὗ ἔστησαν.
Cite (SBL): Theodoret, Interp. Ps. 131.7 (PG 80 80:1905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-7
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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.
131.8PG 80 80:1905
« ᾿Ανάστηθι, Κύριε, εἰς τὴν ἀνάπαυσίν σου. » ᾿Ανάστασιν τοῦ Θεοῦ καλοῦσι τὴν κατὰ νόμον λατρείαν, οὐ ταύτης δεομένου, [ οὐδὲ ταύτῃ ἐπιτερπομένου,] ἀλλὰ τῶν προσφερόντων τὴν εὐσέβειαν ἀσπαζομένου· καὶ παρακαλοῦσι δὲ αὖθις αὐτοῦ τὴν χάριν ἐπιφανῆναι, καὶ τὴν προτέραν δοῦναι τῷ ναῷ περιφάνειαν. « Σὺ καὶ ἡ κιβωτὸς τοῦ ἁγιάσματός σου. » Ἐπειδὴ ἐν τοῖς Ἁγίοις τῶν ἁγίων ἡ κιβωτὸς ἔκειτο τὰς πλάκας ἔχουσα τοῦ νόμου, ἐπέκειτο δὲ ταύτῃ τὸ ἱλαστήριον, δι' ἐκείνου δὲ τῷ ἀρχιερεῖ μηνύματά τινα τῆς θείας ἐπιφανείας ἐγίνετο, εἰκότως ἐμνημόνευσε τῆς κιβωτοῦ. Ὁ Θεὸς γὰρ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ. Οὕτω δὲ καὶ ὁ σοφὸς προσηύξατο Σολομών· « Εἰ ὁ οὐρανὸς, καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐκ ἀρκέσουσί σοι. » Τοῦτο καὶ αὐτὸς ὁ τῶν ὅλων ἔφη Θεός· «Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι; ἢ τίς τόπος τῆς καταπαύσεώς μού ἐστὶν; ›
« ᾿Anastēthi, Kyrie, eis tēn anapausin sou. » ᾿Anastasin tou Theou kalousi tēn kata nomon latreian, ou tautēs deomenou, [ oude tautę̄ epiterpomenou,] alla tōn prospherontōn tēn eusebeian aspazomenou; kai parakalousi de authis autou tēn charin epiphanēnai, kai tēn proteran dounai tǭ naǭ periphaneian. « Sy kai hē kibōtos tou hagiasmatos sou. » Epeidē en tois Hagiois tōn hagiōn hē kibōtos ekeito tas plakas echousa tou nomou, epekeito de tautę̄ to hilastērion, di' ekeinou de tǭ archierei mēnymata tina tēs theias epiphaneias egineto, eikotōs emnēmoneuse tēs kibōtou. Ho Theos gar poiēsas ton ouranon kai tēn gēn, kata tēn tou makariou Paulou phōnēn, ouk en cheiropoiētois naois katoikei. Houtō de kai ho sophos prosēuxato Solomōn; « Ei ho ouranos, kai ho ouranos tou ouranou ouk arkesousi soi. » Touto kai autos ho tōn holōn ephē Theos; «Ho ouranos moi thronos, hē de gē hypopodion tōn podōn mou. Poion oikon oikodomēsete moi? ē tis topos tēs katapauseōs mou estin? ›
"Arise, O Lord, into your rest." They call the worship according to the law God's "rest," not because he needs it [nor delights in it], but because he welcomes the piety of those who offer it. They beg that his grace may appear again and give the temple its former splendor. "You and the ark of your sanctuary." Since the ark lay in the Holy of Holies containing the tablets of the law, and the mercy seat lay upon it, and through it certain indications of the divine appearing came to the high priest, he fittingly mentioned the ark. For God, who made heaven and earth, according to the word of the blessed Paul, does not dwell in temples made with hands. So too the wise Solomon prayed: "If heaven and the heaven of heaven will not suffice you." The God of all himself said this too: "Heaven is my throne, and the earth the footstool of my feet. What house will you build for me? Or what is the place of my rest?"
Ps 132:8 (131:8 LXX) (quotation, high confidence) · Acts 17:24 (quotation, high confidence) · 1 Kgs 8:27 (quotation, high confidence) · Isa 66:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 132:8: God's 'rest' is the lawful worship he accepted, not needed; the ark is mentioned as the place of his self-manifestation, though God is not contained by any temple.
- The words 'nor delights in it' are bracketed in Migne; they are probably an addition from the catena. 'Rest' renders ἀνάπαυσις; the printed ἀνάστασιν ('rising') is probably an OCR slip.
Notes on the original text
- Digital text corrected (OCR letters; OCR quotation mark): σου. « Ἐπειδὴ ἐν τοῖς → σου. » Ἐπειδὴ ἐν τοῖς; ἀρκέσουσ´ σοι → ἀρκέσουσί σοι.
Cite (SBL): Theodoret, Interp. Ps. 131.8 (PG 80 80:1905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-8
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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.
131.9PG 80 80:1907
« Οἱ ἱερεῖς σου ἐνδύσονται δικαιοσύνην, καὶ οἱ ὅσιοί σου ἀγαλλιάσονται. » Τούτου φησὶ, γινομένου, καὶ ᾠκοδομημένου τοῦ οἴκου, καὶ τῆς κιβωτοῦ πάλιν τιθεμένης ἐν τοῖς ἀδύτοις, οἱ μὲν ἱερεῖς τὴν κατὰ νόμον ἐπιτελοῦντες λατρείαν δικαιωθήσονται, οἱ δὲ τῆς μὲν ἱερατικῆς οὐ μετειληφότες ἀξίας, εὐσεβείας δὲ ὅμως πεφροντικότες, πάσης εὐφροσύνης πλησθήσονται.
« Hoi hiereis sou endysontai dikaiosynēn, kai hoi hosioi sou agalliasontai. » Toutou phēsi, ginomenou, kai ǭkodomēmenou tou oikou, kai tēs kibōtou palin tithemenēs en tois adytois, hoi men hiereis tēn kata nomon epitelountes latreian dikaiōthēsontai, hoi de tēs men hieratikēs ou meteilēphotes axias, eusebeias de homōs pephrontikotes, pasēs euphrosynēs plēsthēsontai.
"Your priests will clothe themselves with righteousness, and your saints will exult." "When this happens," he says, "and the house has been built and the ark placed again in the sanctuary, the priests performing the worship according to the law will be justified, and those who do not share the priestly rank but care for piety will be filled with all gladness."
Ps 132:9 (131:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:9: with the temple restored, priests and pious laity alike will rejoice.
Cite (SBL): Theodoret, Interp. Ps. 131.9 (PG 80 80:1907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-9
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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.
131.10PG 80 80:1907
« Ἕνεκεν Δαβὶδ τοῦ δούλου σου, μὴ ἀποστρέψῃς τὸ πρόσωπον τοῦ Χριστοῦ σου. • Χριστὸν ἐνταῦθα τὴν βασιλείαν καλεῖ. Καὶ ἐπειδὴ δυσσεβεῖς οἱ τηνικαῦτα αὐτῶν ἦσαν βασιλεῖς, διὰ τὸν Δαβίδ ἀξιοῦσι μὴ ἀποσβῆναι τῆς βασιλείας τὸ γένος. Εἶτα τῶν γεγενημένων ἀναμιμνήσκουσι ὑποσχέσεων.
« Heneken Dabid tou doulou sou, mē apostrepsę̄s to prosōpon tou Christou sou. • Christon entautha tēn basileian kalei. Kai epeidē dyssebeis hoi tēnikauta autōn ēsan basileis, dia ton Dabid axiousi mē aposbēnai tēs basileias to genos. Eita tōn gegenēmenōn anamimnēskousi hyposcheseōn.
"For the sake of David your servant, do not turn away the face of your anointed." Here he calls the kingdom "anointed." And since their kings at that time were ungodly, they ask for David's sake that the royal line not be extinguished. Then they recall the promises made.
Ps 132:10 (131:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:10: for David's sake the exiles ask that his royal line not perish.
Notes on the original text
- Digital text corrected (iota subscript (OCR); split word (OCR)): ἀποστρέψης → ἀποστρέψῃς; τηνι καῦτα → τηνικαῦτα.
Cite (SBL): Theodoret, Interp. Ps. 131.10 (PG 80 80:1907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-10
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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.
131.11PG 80 80:1907
« "Ώμοσε Κύριος τῷ Δαβὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσει αὐτήν. » ᾿Αψευδής, φησὶν, ὁ ὑποσχόμενος, καὶ ἀληθείας ὑπάρχει πηγὴ, καὶ τῶν ἀδυνάτων μὴ πέρας λαβεῖν τὴν ὑπόσχεσιν. «Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου. » Μία μὲν ὑπόσχεσις αὕτη, καὶ τὸ πέρας ἐδέξατο. Οὐ γὰρ μόνος Σολομών, ἀλλὰ καὶ οἱ ἐκ Σολομῶντος, τῶν βασιλικῶν ἠξιώθησαν θρόνων. Τὸ δὲ τέλος τῆς ὑποσχέσεως ὁ Δεσπότης Χριστὸς ἐβεβαίωσε, τοῦ Δαβὶδ κρατύνας τὴν βασιλείαν. Τοῦτο γὰρ καὶ ὁ μακάριος προεθέσπισεν Ἡσαΐας· «Ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ῎Αγγελος, θαυμαστὸς, σύμβουλος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος, ἀμήν. » Καὶ μετ᾿ ὀλίγα· « Ἐπὶ τὸν θρόνον Δαβὶδ καὶ τὴν βασιλείαν αὐτοῦ, τοῦ κατορθῶσαι αὐτὴν ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον. » Ταύτην μὲν, ὡς ἔφην, τὴν ὑπόσχεσιν ὁ Δεσπότης Χριστὸς ἐβεβαίωσε· τὴν μέντοι ἑτέραν οὐκ ἀόριστον δέδωκεν ὁ Θεός · ἔφη δὲ οὕτως ·
« "Ōmose Kyrios tǭ Dabid alētheian, kai ou mē athetēsei autēn. » ᾿Apseudēs, phēsin, ho hyposchomenos, kai alētheias hyparchei pēgē, kai tōn adynatōn mē peras labein tēn hyposchesin. «Ek karpou tēs koilias sou thēsomai epi ton thronon sou. » Mia men hyposchesis hautē, kai to peras edexato. Ou gar monos Solomōn, alla kai hoi ek Solomōntos, tōn basilikōn ēxiōthēsan thronōn. To de telos tēs hyposcheseōs ho Despotēs Christos ebebaiōse, tou Dabid kratynas tēn basileian. Touto gar kai ho makarios proethespisen Hēsaïas; «Hoti paidion egennēthē hēmin, huios kai edothē hēmin, hou hē archē epi tou ōmou autou, kai kaleitai to onoma autou megalēs boulēs ᾿Angelos, thaumastos, symboulos, Theos ischyros, exousiastēs, archōn eirēnēs, patēr tou mellontos aiōnos, amēn. » Kai met᾿ oliga; « Epi ton thronon Dabid kai tēn basileian autou, tou katorthōsai autēn apo tou nyn kai eis ton aiōna chronon. » Tautēn men, hōs ephēn, tēn hyposchesin ho Despotēs Christos ebebaiōse; tēn mentoi heteran ouk aoriston dedōken ho Theos ; ephē de houtōs ;
"The Lord swore truth to David, and he will not set it aside." "The one who promised does not lie," he says, "he is the source of truth, and it is impossible that the promise not be fulfilled." "Of the fruit of your body I will set upon your throne." This is one promise, and it was fulfilled. For not Solomon alone, but also those from Solomon were counted worthy of royal thrones. But Christ the Master confirmed the completion of the promise, strengthening David's kingdom. The blessed Isaiah foretold this: "For a child has been born to us, a son also has been given to us, whose rule is upon his shoulder, and his name is called Angel of great counsel, wonderful, counselor, mighty God, ruler, prince of peace, father of the age to come, amen." And a little later: "Upon the throne of David and his kingdom, to establish it from now and for ever." This promise, as I said, Christ the Master confirmed; but the other God did not give unconditionally. He said thus:
Ps 132:11 (131:11 LXX) (quotation, high confidence) · Isa 9:6 (quotation, high confidence) · Isa 9:7 (quotation, high confidence) · Acts 2:30 (allusion, medium confidence)
Notes and citation
Summary: Psalm 132:11: God's oath that David's descendant would sit on his throne was fulfilled in Solomon's line and completed in Christ, as Isaiah foretold.
Notes on the original text
- Digital text corrected (split word (OCR)): ἀδυ νάτων → ἀδυνάτων; ῎Αγγε λος → ῎Αγγελος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 131.11 (PG 80 80:1907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-11
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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.
131.12PG 80 80:1907
« Ἐὰν φυλάξωνται οἱ υἱοί σου τὴν διαθήκην μου, καὶ τὰ μαρτύριά μου ταῦτα, ἃ διδάξω αὐτοὺς, καὶ οἱ υἱοὶ αὐτῶν ἕως τοῦ αἰῶνος καθιοῦνται ἐπὶ τοῦ θρόνου σου. » Ἡ μὲν οὖν τοῦ Δεσπότου ἐπαγγελία τοιαύτη, ἡ δὲ ἐκείνων παρανομία τῆς βασιλείας τὸν δρόμον διέκοψεν. Εὐθὺς γὰρ ὁ Σολομὼν ἐκπεσὼν εἰς ἀσέβειαν τὴν θείαν ὀργὴν ἐπεσπάσατο. Οὗ δὴ χάριν ὁ θρόνος ἐτυραννήθη, καὶ ἑτέρου αἱ δέκα φυλαὶ βασιλείαν ἐδέξαντο· χρόνῳ δὲ ὕστερον καὶ αἱ δύο φυλαὶ τῆς Δαβιτικῆς ἐγυμνώθησαν βασιλείας.
« Ean phylaxōntai hoi huioi sou tēn diathēkēn mou, kai ta martyria mou tauta, ha didaxō autous, kai hoi huioi autōn heōs tou aiōnos kathiountai epi tou thronou sou. » Hē men oun tou Despotou epangelia toiautē, hē de ekeinōn paranomia tēs basileias ton dromon diekopsen. Euthys gar ho Solomōn ekpesōn eis asebeian tēn theian orgēn epespasato. Hou dē charin ho thronos etyrannēthē, kai heterou hai deka phylai basileian edexanto; chronǭ de hysteron kai hai dyo phylai tēs Dabitikēs egymnōthēsan basileias.
"If your sons keep my covenant and these testimonies of mine which I will teach them, their sons too will sit upon your throne for ever." Such was the Master's promise; but their lawlessness cut short the course of the kingdom. For Solomon at once fell into impiety and drew down the divine wrath. For this reason the throne was usurped, and the ten tribes received another's kingship; and some time later the two tribes too were stripped of the Davidic kingdom.
Ps 132:12 (131:12 LXX) (quotation, high confidence) · 1 Kgs 11:11 (allusion, high confidence) · 1 Kgs 12:20 (allusion, high confidence)
Notes and citation
Summary: Psalm 132:12: the conditional promise was broken by the kings' sins, beginning with Solomon, so that the tribes were divided and later lost David's kingdom.
Notes on the original text
- Digital text corrected (stray mark (OCR)): διέκοψεν.» Εὐθὺς → διέκοψεν. Εὐθὺς.
Cite (SBL): Theodoret, Interp. Ps. 131.12 (PG 80 80:1907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-12
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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.
131.13PG 80 80:1907
« "Ὅτι ἐξελέξατο Κύριος τὴν Σιὼν, ᾑρετίσατο αὐτὴν εἰς κατοικίαν ἑαυτῷ. » "Ανωθεν, φησὶν, ὦ Δέσποτα, ταύτην τῶν ἄλλων προετίμησας πόλεων, καὶ οἰκεῖον ἀπέφηνας οἰκητήριον.
« "Hoti exelexato Kyrios tēn Siōn, hę̄retisato autēn eis katoikian heautǭ. » "Anōthen, phēsin, ō Despota, tautēn tōn allōn proetimēsas poleōn, kai oikeion apephēnas oikētērion.
"For the Lord has chosen Zion; he has preferred her for his dwelling." "From of old, Master," he says, "you preferred her to the other cities and made her your own dwelling."
Ps 132:13 (131:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:13: God chose Zion above all cities.
Notes on the original text
- Digital text corrected (OCR breathing): ἠρετίσατο → ᾑρετίσατο.
Cite (SBL): Theodoret, Interp. Ps. 131.13 (PG 80 80:1907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-13
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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.
131.14PG 80 80:1909
« Αὕτη ἡ κατάπαυσίς μου εἰς αἰῶνα αἰῶνος.» Ταῦτα, φησὶ, σὺ εἶπας, ὦ Δέσποτα, καὶ ὑπέσχου ἐπαναπαύεσθαι τῇ Σιὼν ἀεί. Καὶ τοῦτο δὲ τετύχηκε πέρατος. Εἰ γὰρ καὶ ὁ παλαιὸς νεὼς ἔρημος διὰ τὴν Ἰουδαίων μανίαν ἐγένετο, ἀλλ᾽ οὖν ἐκεῖ πάλιν, καὶ τοῦ σταυροῦ, καὶ τῆς ἀναστάσεως, καὶ τῆς ἀναλήψεως τὰ χωρία διὰ τῆς θείας ἠξίωτο χάριτος · καὶ ἐκ πάσης γῆς καὶ θαλάττης συντρέχουσιν ἅπαντες τὴν ἐν ἐκείνοις ἀναβλύζουσαν εὐλογίαν ἀρύσασθαι. « Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν. » Καὶ τοῦτο τέλους τετύχηκε, καὶ ἐναλλαγή τις τῶν οἴκων ἐγένετο. Καὶ ὁ προφητικὸς δὲ λόγος τῆς Σιὼν ἐμνημόνευσεν. Ἐν ἐκείνῃ δὲ καὶ ὁ τοῦ σταυροῦ, καὶ τῆς ἀναστάσεως τόπος.
« Hautē hē katapausis mou eis aiōna aiōnos.» Tauta, phēsi, sy eipas, ō Despota, kai hypeschou epanapauesthai tę̄ Siōn aei. Kai touto de tetychēke peratos. Ei gar kai ho palaios neōs erēmos dia tēn Ioudaiōn manian egeneto, all᾽ oun ekei palin, kai tou staurou, kai tēs anastaseōs, kai tēs analēpseōs ta chōria dia tēs theias ēxiōto charitos ; kai ek pasēs gēs kai thalattēs syntrechousin hapantes tēn en ekeinois anablyzousan eulogian arysasthai. « Hōde katoikēsō, hoti hę̄retisamēn autēn. » Kai touto telous tetychēke, kai enallagē tis tōn oikōn egeneto. Kai ho prophētikos de logos tēs Siōn emnēmoneusen. En ekeinę̄ de kai ho tou staurou, kai tēs anastaseōs topos.
"This is my rest for ever and ever." "You said these things, Master," he says, "and promised to rest upon Zion always." This too has been fulfilled. For even if the old temple became desolate because of the madness of the Jews, yet there again the places of the cross, the resurrection, and the ascension have been honored by divine grace; and all run together from every land and sea to draw the blessing that gushes up in them. "Here I will dwell, for I have chosen her." This too has been fulfilled, and a kind of exchange of houses took place. And the prophetic word mentioned Zion; and in it too is the place of the cross and of the resurrection.
Ps 132:14 (131:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:14: God's promise to dwell in Zion is fulfilled in the holy places of the cross, resurrection, and ascension in Jerusalem, to which pilgrims come from everywhere.
- Theodoret refers to the Christian pilgrimage sites of Jerusalem in his day; his remark on 'the madness of the Jews' is polemical and is translated as written.
Notes on the original text
- Digital text corrected (OCR accent; OCR breathings; split word (OCR)): ἐπ· αναπαύεσθαι → ἐπαναπαύεσθαι; « Ωδε κατοικήσω, ὅτι ἡρετισάμην → « Ὧδε κατοικήσω, ὅτι ᾑρετισάμην; ἐναλλαγή τις τῶν οἶκων → ἐναλλαγή τις τῶν οἴκων.
Cite (SBL): Theodoret, Interp. Ps. 131.14 (PG 80 80:1909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-14
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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.
131.15PG 80 80:1909
« Τὴν θήραν αὐτῆς εὐλογῶν εὐλογήσω. » Ὁ δὲ Σύμμαχος, Τὴν σίτησιν αὐτῆς εὐλογῶν εὐλογήσω. Τουτέστι, τῶν ἀγαθῶν αὐτοῖς ἁπάντων παρέξω τὴν ἀφθονίαν. « Τοὺς πτωχοὺς αὐτῆς χορτάσω ἄρτων. » Παρέξω δὲ καὶ τοῖς δεομένοις τῶν ἀναγκαίων τὴν χρείαν.
« Tēn thēran autēs eulogōn eulogēsō. » Ho de Symmachos, Tēn sitēsin autēs eulogōn eulogēsō. Toutesti, tōn agathōn autois hapantōn parexō tēn aphthonian. « Tous ptōchous autēs chortasō artōn. » Parexō de kai tois deomenois tōn anankaiōn tēn chreian.
"I will abundantly bless her provision." Symmachus has: "I will abundantly bless her food"; that is, "I will provide them with an abundance of all good things." "I will satisfy her poor with bread." "I will also supply the needy with what they require."
Ps 132:15 (131:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:15: God promises abundance to Zion and bread for its poor.
Notes on the original text
- Digital text corrected (OCR accent; word and quotation mark lost (OCR)): εὐλογήσω. δὲ Σύμμαχος → εὐλογήσω. » Ὁ δὲ Σύμμαχος; παρἐξω → παρέξω.
Cite (SBL): Theodoret, Interp. Ps. 131.15 (PG 80 80:1909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-15
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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.
131.16PG 80 80:1909
« Τοὺς ἱερεῖς αὐτῆς ἐνδύσω σωτηρίαν. » Ἣν ἄνω δικαιοσύνην ἐκάλεσεν, ἐνταῦθα σωτηρίαν ὠνόμασε. Δικαιοσύνης γὰρ σωτηρία καρπός. « Καὶ οἱ ὅσιοι αὐτῆς ἀγαλλιάσει ἀγαλλιάσονται. » Οἱ δὲ τῆς εὐσεβείας ἐρασταὶ πάσης γενήσονται θυμηδίας ἀνάπλεοι.
« Tous hiereis autēs endysō sōtērian. » Hēn anō dikaiosynēn ekalesen, entautha sōtērian ōnomase. Dikaiosynēs gar sōtēria karpos. « Kai hoi hosioi autēs agalliasei agalliasontai. » Hoi de tēs eusebeias erastai pasēs genēsontai thymēdias anapleoi.
"I will clothe her priests with salvation." What he called righteousness above he here named salvation; for salvation is the fruit of righteousness. "And her saints will exult with exultation." "The lovers of piety will be filled with all delight."
Ps 132:16 (131:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 132:16: salvation is the fruit of the righteousness promised to the priests, and the godly will rejoice.
Notes on the original text
- Digital text corrected (OCR breathing): » Ην ἄνω → » Ἣν ἄνω.
Cite (SBL): Theodoret, Interp. Ps. 131.16 (PG 80 80:1909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-16
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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.
131.17PG 80 80:1909
« Ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβίδ. » Τὸ μὲν οὖν πρόχειρον νόημα τὸν Ζοροβάβελ δηλοῖ. Ἐπειδὴ δὲ οὔτε εἰς ἐκγόνους, οὔτε μὴν εἰς παῖδας, τὴν ἡγεμονίαν παρέπεμψεν, οὐκ ἄν τις αὐτὸν εἰκότως ὀνομάσει κέρας, ὀλίγον ἡγεμονεύσαντα χρόνον. Τὸ γὰρ κέρας ἰσχυρόν τι δηλοῖ καὶ μόνιμον. Ἐπειδὴ δὲ τῷ Ζοροβάβελ οὐχ ἁρμόττει ἡ προφητεία, ὁ λόγος τὴν κατὰ σάρκα τοῦ Χριστοῦ γέννησιν προθεσπίζει. Οὕτω δὲ καὶ ὁ μακάριος Πέτρος ἐν ταῖς Πράξεσιν ἔφη· « Προφήτης ὑπάρχων ὁ Δαβὶδ, καὶ εἰδὼς ὅτι ὄρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστῆσαι τὸ κατὰ σάρκα τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προειδὼς ἐλάλησεν περὶ τῆς ἀναστάσεως αὐτοῦ. » « Ἡτοίμασα λύχνον τῷ Χριστῷ μου. » Λύχνον πάλιν ὁ προφητικὸς λόγος τὸν ἐκ Δαβὶδ ὀνομάζει ναὸν, τὸ τῆς θεότητος ὑποδεξάμενον φῶς.
« Ekei exanatelō keras tǭ Dabid. » To men oun procheiron noēma ton Zorobabel dēloi. Epeidē de oute eis ekgonous, oute mēn eis paidas, tēn hēgemonian parepempsen, ouk an tis auton eikotōs onomasei keras, oligon hēgemoneusanta chronon. To gar keras ischyron ti dēloi kai monimon. Epeidē de tǭ Zorobabel ouch harmottei hē prophēteia, ho logos tēn kata sarka tou Christou gennēsin prothespizei. Houtō de kai ho makarios Petros en tais Praxesin ephē; « Prophētēs hyparchōn ho Dabid, kai eidōs hoti orkǭ ōmosen autǭ ho Theos ek karpou tēs osphyos autou anastēsai to kata sarka ton Christon, kathisai epi tou thronou autou, proeidōs elalēsen peri tēs anastaseōs autou. » « Hētoimasa lychnon tǭ Christǭ mou. » Lychnon palin ho prophētikos logos ton ek Dabid onomazei naon, to tēs theotētos hypodexamenon phōs.
"There I will make a horn sprout for David." The ready meaning indicates Zerubbabel. But since he passed the leadership neither to descendants nor to sons, one would not fittingly call him a horn, as he ruled a short time; for a horn indicates something strong and lasting. Since, then, the prophecy does not fit Zerubbabel, the word foretells the birth of Christ according to the flesh. So too the blessed Peter said in the Acts: "Being a prophet, and knowing that God had sworn with an oath to him to raise up the Christ according to the flesh from the fruit of his loins to sit on his throne, David foresaw and spoke of his resurrection." "I have prepared a lamp for my anointed." Again the prophetic word names a lamp the temple from David that received the light of the divinity.
Ps 132:17 (131:17 LXX) (quotation, high confidence) · Acts 2:30 (quotation, high confidence) · Acts 2:31 (quotation, high confidence)
Notes and citation
Summary: Psalm 132:17: the 'horn' cannot be Zerubbabel, whose rule was brief, but Christ born of David, as Peter taught; the 'lamp' is Christ's humanity, the temple that received the light of the divinity.
Notes on the original text
- Digital text corrected (OCR accent; OCR breathing; OCR letter; stray marks for quotation mark (OCR)): όνομάσει → ὀνομάσει; ἔφη - - Προφήτης → ἔφη· « Προφήτης; καθἱσαι → καθίσαι; Δαβὶὸ → Δαβὶδ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 131.17 (PG 80 80:1909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-17
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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.
131.18PG 80 80:1909
« Τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην, ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου. » Τῆς μὲν οὖν αἰσχύνης μάρτυρες Ἰουδαῖοι, τὴν ἔχθραν ἀσπασάμενοι, καὶ τὴν αἰσχύνην δρεψάμενοι. Τὸ δὲ ἁγίασμα, αἱ κατὰ πᾶσαν γῆν καὶ θάλασσαν Ἐκκλησίαι, σῶμα μὲν τοῦ Δεσπότου Χριστοῦ χρηματίζουσαι, τῆς ἁγιωσύνης τὰς πηγὰς παρ᾿ αὐτοῦ κομιζόμεναι.
« Tous echthrous autou endysō aischynēn, epi de auton exanthēsei to hagiasma mou. » Tēs men oun aischynēs martyres Ioudaioi, tēn echthran aspasamenoi, kai tēn aischynēn drepsamenoi. To de hagiasma, hai kata pasan gēn kai thalassan Ekklēsiai, sōma men tou Despotou Christou chrēmatizousai, tēs hagiōsynēs tas pēgas par᾿ autou komizomenai.
"His enemies I will clothe with shame, but upon him my sanctification will flourish." The Jews are witnesses of the shame, having embraced enmity and reaped shame. The "sanctification" is the churches throughout every land and sea, which bear the name of the body of Christ the Master and receive from him the springs of holiness.
Ps 132:18 (131:18 LXX) (quotation, high confidence) · Eph 1:23 (allusion, medium confidence)
Notes and citation
Summary: Psalm 132:18: Christ's enemies are shamed, while his holiness flourishes in the churches throughout the world, his body.
- Polemical application to the Jews; translated as written.
Notes on the original text
- Digital text corrected (OCR breathing): Ἑκκλησίαι → Ἐκκλησίαι.
Cite (SBL): Theodoret, Interp. Ps. 131.18 (PG 80 80:1909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/131-18
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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.
Chapter 132
132.1PG 80 80:1909
« ᾿Ὠδὴ τῶν ἀναβαθμῶν. » Ἐπὶ τοῦ Ῥοβοὰμ διηρέθησαν αἱ φυλαὶ, καὶ αἱ μὲν δέκα τῷ Ἱεροβοάμ ἠκολούθησαν, αἱ δὲ δύο τὴν Δαβιτικὴν ἠσπάσαντο βασιλείαν. Μετὰ μέντοι τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, καὶ πάλιν συνῆλθον, καὶ τὴν συμφωνίαν ἠγάπησαν, καὶ μίαν ἔσχον ἡγεμονίαν, καὶ κοινὴν τὴν κατὰ νόμον ἐπετέλουν λατρείαν. Ταῦτα τοίνυν οὗτος ὁ ψαλμὸς προθεσπίζει. « Ἰδοὺ δὴ τί καλὸν, ἢ τί τερπνὸν, ἀλλ᾽ ἢ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό;» Δι' αὐτῶν, φησὶ, μεμαθήκαμεν τῶν πραγμάτων, ὡς οὐδὲν τῆς ἀδελφικῆς θυμηρέστερον συμφωνίας. Ἀδελφοὺς δὲ καλεῖ τὰς φυλὰς, ἐπειδὴ καὶ οἱ τούτων ἐπώνυμοι φύλαρχοι ἑνὸς ὑπῆρχον παῖδες πατρός.
« ᾿Ōdē tōn anabathmōn. » Epi tou Rhoboam diērethēsan hai phylai, kai hai men deka tǭ Hieroboam ēkolouthēsan, hai de dyo tēn Dabitikēn ēspasanto basileian. Meta mentoi tēn apo Babylōnos epanodon, kai palin synēlthon, kai tēn symphōnian ēgapēsan, kai mian eschon hēgemonian, kai koinēn tēn kata nomon epeteloun latreian. Tauta toinyn houtos ho psalmos prothespizei. « Idou dē ti kalon, ē ti terpnon, all᾽ ē katoikein adelphous epi to auto?» Di' autōn, phēsi, memathēkamen tōn pragmatōn, hōs ouden tēs adelphikēs thymēresteron symphōnias. Adelphous de kalei tas phylas, epeidē kai hoi toutōn epōnymoi phylarchoi henos hypērchon paides patros.
"A song of the ascents." In Rehoboam's time the tribes were divided: the ten followed Jeroboam, while the two embraced the Davidic kingdom. But after the return from Babylon they came together again, loved concord, had one government, and performed the worship according to the law in common. This psalm foretells these things. "Behold, what is good or what is pleasant, but for brothers to dwell together?" "From the events themselves," he says, "we have learned that nothing is more delightful than brotherly concord." He calls the tribes brothers, since the patriarchs after whom they were named were sons of one father.
Ps 133:1 (132:1 LXX) (quotation, high confidence) · 1 Kgs 12:20 (allusion, high confidence)
Notes and citation
Summary: Psalm 133:1: the psalm foretells the reunion of the divided tribes after the exile; brotherly concord is the greatest delight.
Notes on the original text
- Digital text corrected (split word (OCR)): ἐπάν· οδον → ἐπάνοδον; ἠγά. πησαν → ἠγάπησαν.
Cite (SBL): Theodoret, Interp. Ps. 132.1 (PG 80 80:1909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/132-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/132-1
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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.
132.2PG 80 80:1911
« Ὡς μύρον ἐπὶ κεφαλῆς, τὸ καταβαῖνον ἐπὶ πώγωνα, τὸν πώγωνα τοῦ ᾿Ααρών. » Τὸ ἀρχιερατικὸν ἔλαιον ἐκ διαφόρων ἡδυσμάτων συνέκειτο · ἀλλ' οὐδὲν ἐκείνων αὐτὸ καθ' ἑαυτὸ τοσαύτην εὐοσμίαν ἠφίει, ἡ δὲ πάντων μίξις καὶ κρᾶσις πλείστην ὅσην τὴν εὐωδίαν εἰργάζετο. Τούτῳ τὴν ἀδελφικὴν εἰκότως συμφωνίαν ἀπείκασεν. Ἡ γὰρ τῶν πλειόνων κατορθωμάτων συνεισφορὰ τῆς τελείας ἀρετῆς τὴν εὐοσμίαν ἐργάζεται. « Τὸ καταβαῖνον ἐπὶ τὴν ὧαν τοῦ ἐνδύματος αὐτοῦ. » Ἐκείνῳ, φησὶν, ἔοικε τῷ μύρῳ τῆς ἀγάπης τὸ χάρισμα, κατεχεῖτο μὲν τῆς τοῦ ᾿Ααρὼν κεφαλῆς, οὐ μέχρι δὲ μόνου τοῦ γενείου κατῄει, ἀλλ᾽ αὐτοῦ τοῦ χιτῶνος τὸ περὶ τὸ στῆθος ἡγίαζε. Ὧαν γὰρ ἐκάλεσεν, ὃ καλοῦμεν περιτραχήλιον. Τοῦτο δὲ καὶ ὁ ᾿Ακύλας στόμα ἐνδυμάτων εἴρηκε. Καθάπερ τοίνυν ἀπὸ τῆς κεφαλῆς διὰ τοῦ γενείου μέχρι τῆς ἐσθῆτος τὸ ἱερὸν διατρέχον μύρον τῆς εὐοσμίας τὸν ἱερέα ἐπλήρου, οὕτως ἀπὸ τῆς ἀρχῆς μέχρι τῶν ὑπηκόων ἡ ἀπὸ τῆς συμφωνίας ὠφέλεια χωρεῖ.
« Hōs myron epi kephalēs, to katabainon epi pōgōna, ton pōgōna tou ᾿Aarōn. » To archieratikon elaion ek diaphorōn hēdysmatōn synekeito ; all' ouden ekeinōn auto kath' heauto tosautēn euosmian ēphiei, hē de pantōn mixis kai krasis pleistēn hosēn tēn euōdian eirgazeto. Toutǭ tēn adelphikēn eikotōs symphōnian apeikasen. Hē gar tōn pleionōn katorthōmatōn syneisphora tēs teleias aretēs tēn euosmian ergazetai. « To katabainon epi tēn hōan tou endymatos autou. » Ekeinǭ, phēsin, eoike tǭ myrǭ tēs agapēs to charisma, katecheito men tēs tou ᾿Aarōn kephalēs, ou mechri de monou tou geneiou katę̄ei, all᾽ autou tou chitōnos to peri to stēthos hēgiaze. Hōan gar ekalesen, ho kaloumen peritrachēlion. Touto de kai ho ᾿Akylas stoma endymatōn eirēke. Kathaper toinyn apo tēs kephalēs dia tou geneiou mechri tēs esthētos to hieron diatrechon myron tēs euosmias ton hierea eplērou, houtōs apo tēs archēs mechri tōn hypēkoōn hē apo tēs symphōnias ōpheleia chōrei.
"Like ointment on the head, running down on the beard, the beard of Aaron." The high-priestly oil was composed of various spices; none of them by itself gave off so great a fragrance, but the mixing and blending of all produced the greatest fragrance. To this he fittingly likened brotherly concord; for the joint contribution of many good deeds produces the fragrance of perfect virtue. "Running down on the collar of his garment." "The gift of love," he says, "resembles that ointment: it was poured on Aaron's head, yet it did not run only as far as the beard, but sanctified the very part of the tunic around the breast." He called "collar" (ōa) what we call the neckband; Aquila called it "the mouth of the garments." "Just as the sacred ointment, running from the head through the beard to the garment, filled the priest with fragrance, so the benefit of concord passes from the rulers to the subjects."
Ps 133:2 (132:2 LXX) (quotation, high confidence) · Exod 30:23 (allusion, high confidence) · Exod 30:25 (allusion, high confidence)
Notes and citation
Summary: Psalm 133:2: concord is like the compound anointing oil, whose blended fragrance ran from Aaron's head to his collar, as concord's benefit spreads from rulers to subjects.
Notes on the original text
- Digital text corrected (OCR accent; lost quotation mark and split word (OCR); split word (OCR); stray mark (OCR); unbalanced bracket and stray letter (OCR)): ἐπὶ - πώγωνα → ἐπὶ πώγωνα; πλεί στην → πλείστην; ἀδελ φικὴν → ἀδελφικὴν; κατορθωμάτων] συνεισφορὰ τῆς τελείας Μ ἀρετῆς → κατορθωμάτων συνεισφορὰ τῆς τελείας ἀρετῆς; ἐνδύματος αὐτοῦ. Ἐκείνῳ, φη σὶν → ἐνδύματος αὐτοῦ. » Ἐκείνῳ, φησὶν; ἐσθῆ τος → ἐσθῆτος; χωρεί. → χωρεῖ..
Cite (SBL): Theodoret, Interp. Ps. 132.2 (PG 80 80:1911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/132-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/132-2
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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.
132.3PG 80 80:1911
« Ὡς δρόσος ᾿Αερμὼν ἡ καταβαίνουσα ἐπὶ τὰ ὄρη Σιών. » Πάλιν εἰς ἑτέραν εἰκόνα μετέβη, τῆς συμφωνίας διδάσκων τὸ χρήσιμον · καὶ ταύτην ἔφησεν ἐοικέναι τῇ δρόσῳ, τῇ ἀπὸ τοῦ ᾿Αερμὼν τῇ Σιὼν ἐπιφερομένῃ. Τοσαύτη δὲ αὕτη, ὡς καὶ σταγόνας τοὺς κεράμους ἐκπέμπειν. Τὸ δὲ Ἀερμών ὄρος ἐστὶ, καὶ αὐτὸ τῆς Παλαιστίνης, τῇ γῇ διαφέρων τοῦ Ἰσραήλ. « Ὅτι ἐκεῖ ἐνετείλατο Κύριος τὴν εὐλογίαν, ζωὴν ἕως τοῦ αἰῶνος. • Οὐκ ἐν ᾿Αερμών, ἀλλ᾽ ἐν τῇ Σιὼν, ἐν ᾗ καὶ τοῦ παναγίου Πνεύματος ἐπὶ τοὺς ἱεροὺς ἀποστόλους ἡ ζωοποιὸς κατεπέμφθη δρόσος, δι' ἧς ἅπαντες οἱ πιστεύοντες τὴν αἰώνιον εὐλογίαν καρποῦνται.
« Hōs drosos ᾿Aermōn hē katabainousa epi ta orē Siōn. » Palin eis heteran eikona metebē, tēs symphōnias didaskōn to chrēsimon ; kai tautēn ephēsen eoikenai tę̄ drosǭ, tę̄ apo tou ᾿Aermōn tę̄ Siōn epipheromenę̄. Tosautē de hautē, hōs kai stagonas tous keramous ekpempein. To de Aermōn oros esti, kai auto tēs Palaistinēs, tę̄ gę̄ diapherōn tou Israēl. « Hoti ekei eneteilato Kyrios tēn eulogian, zōēn heōs tou aiōnos. • Ouk en ᾿Aermōn, all᾽ en tę̄ Siōn, en hę̄ kai tou panagiou Pneumatos epi tous hierous apostolous hē zōopoios katepemphthē drosos, di' hēs hapantes hoi pisteuontes tēn aiōnion eulogian karpountai.
"Like the dew of Hermon that comes down on the mountains of Zion." Again he passed to another image, teaching the usefulness of concord; and he said it is like the dew coming from Hermon upon Zion. This is so abundant that even the roof tiles send out drops. Hermon is a mountain, itself in Palestine, belonging to the land of Israel. "For there the Lord commanded the blessing, life for ever." Not on Hermon but in Zion, where the life-giving dew of the all-holy Spirit was sent down on the holy apostles, through which all who believe reap the eternal blessing.
Ps 133:3 (132:3 LXX) (quotation, high confidence) · Acts 2:4 (allusion, high confidence)
Notes and citation
Summary: Psalm 133:3: concord is like the abundant dew of Hermon; the blessing in Zion is the Holy Spirit's descent on the apostles, giving eternal life to believers.
Notes on the original text
- Digital text corrected (OCR letters): ἔφην σεν ἐοικέναι → ἔφησεν ἐοικέναι.
Cite (SBL): Theodoret, Interp. Ps. 132.3 (PG 80 80:1911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/132-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/132-3
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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.
Chapter 133
133.1PG 80 80:1911
«᾿Ωδὴ τῶν ἀναβαθμῶν. » Ἁρμόττει δὲ καὶ οὗτος τοῖς ἀπὸ Βαβυλῶνος ἐπανελθοῦσι. Προσφέρει δὲ καὶ πᾶσι τοῖς εὐσεβέσι παραίνεσιν, ὥστε μὴ μόνον μεθ' ἡμέραν, ἀλλὰ καὶ νύκτωρ τὸν Θεὸν ἀνυμνεῖν. « Ἰδοὺ δὴ εὐλογεῖτε τὸν Κύριον, πάντες οἱ δοῦλοι Κυρίου. » Οὐ πάντων τὸ ὑμνεῖν, ἀλλὰ τῶν τὴν θείαν δεσποτείαν ἀσπαζομένων, καὶ τοῦ Δεσπότου τὴν θεραπείαν περὶ πολλοῦ ποιουμένων. Τῶν γὰρ τῆς ἁμαρτίας δεξαμένων τὰ τραύματα ἴδιον τὸ δακρύειν, καὶ ὀλοφύρεσθαι, καὶ τὴν θείαν φιλανθρωπίαν αἰτεῖν. « Οἱ ἑστῶτες ἐν οἴκῳ Κυρίου, ἐν αὐλαῖς οἴκου Θεοῦ ἡμῶν. » Παρεγγυήσας ὑμνεῖν, ἐδίδαξε καὶ τῆς ὑμνῳδίας τὸν τρόπον. Πανταχοῦ μὲν γὰρ αἴρειν ὁσίους χεῖρας ὁ θεῖος ἐνομοθέτησε Παῦλος· οὐχ ἥκιστα δὲ ἐν τοῖς ἀφιερωμένοις προσήκει χωρίοις τὴν ὀφειλομένην τῷ Θεῷ προσφέρειν προσκύνησιν.
«᾿Ōdē tōn anabathmōn. » Harmottei de kai houtos tois apo Babylōnos epanelthousi. Prospherei de kai pasi tois eusebesi parainesin, hōste mē monon meth' hēmeran, alla kai nyktōr ton Theon anymnein. « Idou dē eulogeite ton Kyrion, pantes hoi douloi Kyriou. » Ou pantōn to hymnein, alla tōn tēn theian despoteian aspazomenōn, kai tou Despotou tēn therapeian peri pollou poioumenōn. Tōn gar tēs hamartias dexamenōn ta traumata idion to dakryein, kai olophyresthai, kai tēn theian philanthrōpian aitein. « Hoi hestōtes en oikǭ Kyriou, en aulais oikou Theou hēmōn. » Parengyēsas hymnein, edidaxe kai tēs hymnǭdias ton tropon. Pantachou men gar airein hosious cheiras ho theios enomothetēse Paulos; ouch hēkista de en tois aphierōmenois prosēkei chōriois tēn opheilomenēn tǭ Theǭ prospherein proskynēsin.
"A song of the ascents." This too suits those who returned from Babylon. It also offers all the pious an exhortation to hymn God not only by day but also at night. "Behold now, bless the Lord, all you servants of the Lord." Hymn-singing is not for all, but for those who embrace the divine lordship and set great store by the Master's service. For those who have received the wounds of sin, weeping, lamenting, and asking for the divine love for humankind are proper. "You who stand in the house of the Lord, in the courts of the house of our God." Having urged them to hymn, he taught the manner of hymnody too. The divine Paul legislated that we lift up holy hands everywhere; but it is especially fitting to offer God due worship in consecrated places.
Ps 134:1 (133:1 LXX) (quotation, high confidence) · 1 Tim 2:8 (allusion, high confidence)
Notes and citation
Summary: Psalm 134:1: praise belongs to God's faithful servants (sinners should rather weep and seek mercy); though prayer is fitting everywhere, it is especially due in consecrated places.
Notes on the original text
- Digital text corrected (OCR accent; OCR breathing; OCR letter case): «᾿ᾠδὴ → «᾿Ωδὴ; » Αρμόττει δὲ → » Ἁρμόττει δὲ; ἐν αὐλαῖς οἶκου → ἐν αὐλαῖς οἴκου.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 133.1 (PG 80 80:1911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/133-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/133-1
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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.
133.2PG 80 80:1913
· Ἐν ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εἰς τὰ ἅγια, καὶ εὐλογεῖτε τὸν Κύριον. » Διδάξας τὸν τόπον, διδάσκει καὶ τὸν καιρόν. Ἁρμοδία γὰρ εἰς ὑμνῳδίαν ἡ νὺξ, πολλὴν παρέχουσα τὴν ἡσυχίαν, καὶ τῶν πολλῶν θορύβων ἀπηλλαγμένη. Τὸ δὲ τὰς χεῖρας αἴρειν καὶ τὸ κρατῆσαν ἔθος παρακελεύεται.
; En tais nyxin eparate tas cheiras hymōn eis ta hagia, kai eulogeite ton Kyrion. » Didaxas ton topon, didaskei kai ton kairon. Harmodia gar eis hymnǭdian hē nyx, pollēn parechousa tēn hēsychian, kai tōn pollōn thorybōn apēllagmenē. To de tas cheiras airein kai to kratēsan ethos parakeleuetai.
"In the nights lift up your hands to the holy places, and bless the Lord." Having taught the place, he teaches the time too. For night is suited to hymnody, offering much quiet and being free of the many disturbances. Lifting the hands is also urged by the custom that has prevailed.
Ps 134:2 (133:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 134:2: night, with its quiet, is the right time for praise with uplifted hands.
Notes on the original text
- Digital text corrected (OCR breathing): Αρμοδία → Ἁρμοδία.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 133.2 (PG 80 80:1913; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/133-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/133-2
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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.
133.3PG 80 80:1913
« Εὐλογήσαι σε Κύριος ἐκ Σιὼν, ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν. » Ἵνα γὰρ μή τις ὑπολάβῃ τῇ Σιὼν περιγεγράφθαι τὸν τῶν ὅλων Θεὸν, εἰκότως αὐτὸν ἔδειξε τῶν ὅλων δημιουργόν · διὰ γὰρ οὐρανοῦ καὶ γῆς καὶ πᾶσαν τὴν κτίσιν περιέλαβε · ἐν οὐρανῷ γὰρ ἄγγελοι, ἐπὶ γῆς δὲ ἄνθρωποι, καὶ τὰ διὰ τούτους γενόμενα.
« Eulogēsai se Kyrios ek Siōn, ho poiēsas ton ouranon kai tēn gēn. » Hina gar mē tis hypolabę̄ tę̄ Siōn perigegraphthai ton tōn holōn Theon, eikotōs auton edeixe tōn holōn dēmiourgon ; dia gar ouranou kai gēs kai pasan tēn ktisin perielabe ; en ouranǭ gar angeloi, epi gēs de anthrōpoi, kai ta dia toutous genomena.
"May the Lord bless you from Zion, he who made heaven and earth." Lest anyone suppose the God of all to be circumscribed by Zion, he fittingly showed him to be the Creator of all; for by heaven and earth he included the whole creation: angels in heaven, human beings on earth, and the things made for their sake.
Ps 134:3 (133:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 134:3: God blesses from Zion but, as Creator of heaven and earth, is not confined to it.
Notes on the original text
- Digital text corrected (OCR accent; stray letters (OCR)): Σιῶν → Σιὼν; ἐν σο οὐρανῷ → ἐν οὐρανῷ.
Cite (SBL): Theodoret, Interp. Ps. 133.3 (PG 80 80:1913; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/133-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/133-3
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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.