Interpretation of the Psalms 15.1–16.15
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 15
15.1PG 80 80:955
« Στηλογραφία, τῷ Δαβίδ. » Ἐνταῦθα προαγορεύει τοῦ Δεσπότου τὸ πάθος καὶ τὴν ἀνάστασιν, καὶ τῶν εἰς αὐτὸν πεπιστευκότων τὴν σωτηρίαν. Δηλοῖ δὲ ἡ ἐπιγραφὴ πρὸς τῷ θανάτῳ καὶ τὴν νίκην. Στήλη γὰρ οὐ τάφοις ἐπιτίθεται μόνοις, ἀλλὰ καὶ νικῶσιν ἀνίσταται, καὶ γράμματα δέχεται τὴν νίκην τοὺς ἀγνοοῦντας διδάσκοντα. Τοῦτο τοιγαροῦν σημαίνει ἡ τῆς στηλογραφίας ἐπιγραφή. « Φύλαξόν με, Κύριε, ὅτι ἐπὶ σοὶ ἤλπισα. Εἶπα τῷ Κυρίῳ, Κύριός μου εἶ σύ. » Ἐκ προσώπου τοῦ Σωτῆρος εἴρηται ὁ ψαλμός· εἴρηται δὲ κατὰ τὸ ἀνθρώπειον· ὥσπερ αὐτὰ τοιαῦτα πολλὰ καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις εὑρίσκομεν · τοιοῦτόν ἐστι καὶ τό· « Πάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ᾽ ὡς σύ. » Καί · « Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. › Οὕτως εὑρίσκομεν αὐτὸν εὐχόμενον συνεχῶς, καὶ τὰ γόνατα κάμπτοντα. Ὅτι δὲ τῆς ἀνθρωπίνης φύσεως ταῦτα, καὶ οὐ τῆς ἀνενδεοῦς θεότητος, ὁ ᾿Απόστολος διδάσκει σαφῶς. Λέγει δὲ οὕτως ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ· « ὡς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενεγκὼν, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας · καίπερ Υἱὸς ὢν, ἔμαθεν ἀφ᾿ ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τελειωθεὶς ἐγένετο πᾶσι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου. » Ἐτελειώθη δὲ οὐχ ὁ πρὸ τῶν αἰώνων τέλειος Θεὸς Λόγος, ἀλλ᾽ ἡ τοῦ δούλου μορφὴ, ἀπαθὴς, καὶ ἄφθαρτος, καὶ ἀθάνατος γενομένη. Ταῦτα τοίνυν ἔφη δεδρακέναι τὸν Κύριον ἐν ταῖς ἡμέραις τῆς σαρκὸς, ἡνίκα θνητὸν εἶχε τὸ σῶμα. Τοιγαροῦν ἀνθρώπινα ταῦτα ἅπαντα, καὶ οὐ θεοπρεπῆ. Οὕτω τοίνυν καὶ ἐν τῷδε τῷ ψαλμῷ αἰτεῖ φυλαχθῆναι, καὶ ὑφ᾽ ἑαυτοῦ φυλάττεται. Αἰτεῖ μὲν γὰρ ὡς ἄνθρωπος · δίδωσι δὲ τὴν αἴτησιν ὡς Θεός · εὐδοκοῦντος δηλονότι καὶ συνεργοῦντος τοῦ οἰκείου Πατρός. Τὸ δέ γε· «Εἶπα τῷ Κυρίῳ, Κύριός μου εἶ σύ· » ἔοικε τῷ· « Πορεύομαι πρὸς τὸν Θεὸν μου καὶ Θεὸν ὑμῶν. » – « "Ὅτι τῶν ἀγαθῶν μου οὐ χρείαν ἔχεις. » Ανενδεὴς γὰρ ὑπάρχεις, καὶ τῆς ἀνθρωπίνης δικαιοσύνης οὐ χρήζεις· ἀλλ᾽ ὅτι ἄν τις ἀγαθὸν δράσοι, αὐτὸς ὀνίναται· σοὶ δὲ κέρδος ἐντεῦθεν οὐδέν. Τοῦτο δὲ ὁ Σύμμαχος ἑτέρως ἡρμήνευσεν « ᾿Αγαθόν μοι οὐκ ἔστιν ἄνευ σου. Πᾶσα, φησὶ, τῶν ἀγαθῶν ἡ φορὰ διὰ τῆς σῆς ὑπάρχει μοι χάριτος. ᾿Αμφότερα δὲ ταῦτα τῆς εὐσεβείας ἔχεται. Καὶ ἡμεῖς γὰρ παρὰ τοῦ Θεοῦ τῶν · ἀγαθῶν ἀπολαύομεν, καὶ αὐτὸς τῆς ἡμετέρας δικαιοπραγίας οὐ χρήζει· χάριν μέντοι τῆς ἡμετέρας ὠφελείας ταύτην νομοθετεῖ. «Τοῖς ἁγίοις τοῖς ἐν τῇ γῇ αὐτοῦ ἐθαυμάστωσεν ὁ Κύριος, ὅτι πάντα τὰ θελήματα αὐτοῦ ἐν αὐτοῖς. » Τοὺς ἀποστόλους ἐνταῦθα αἰνίττεται, καὶ τοὺς δι' ἐκείνων πεπιστευκότας· οἷς λέγει διαφανῆ γεγενῆσθαι τοῦ Θεοῦ τὰ θαύματα· ἐπειδὴ πάντα μου, φησί, πεπληρώκασι τὰ προστάγματα.
« Stēlographia, tǭ Dabid. » Entautha proagoreuei tou Despotou to pathos kai tēn anastasin, kai tōn eis auton pepisteukotōn tēn sōtērian. Dēloi de hē epigraphē pros tǭ thanatǭ kai tēn nikēn. Stēlē gar ou taphois epitithetai monois, alla kai nikōsin anistatai, kai grammata dechetai tēn nikēn tous agnoountas didaskonta. Touto toigaroun sēmainei hē tēs stēlographias epigraphē. « Phylaxon me, Kyrie, hoti epi soi ēlpisa. Eipa tǭ Kyriǭ, Kyrios mou ei sy. » Ek prosōpou tou Sōtēros eirētai ho psalmos; eirētai de kata to anthrōpeion; hōsper auta toiauta polla kai en tois hierois Euangeliois heuriskomen ; toiouton esti kai to; « Pater, ei dynaton, parelthetō to potērion touto ap᾿ emou; plēn ouch hōs egō thelō, all᾽ hōs sy. » Kai ; « Poreuomai pros ton Patera mou kai Patera hymōn, kai Theon mou kai Theon hymōn. › Houtōs heuriskomen auton euchomenon synechōs, kai ta gonata kamptonta. Hoti de tēs anthrōpinēs physeōs tauta, kai ou tēs anendeous theotētos, ho ᾿Apostolos didaskei saphōs. Legei de houtōs en tę̄ pros Hebraious Epistolę̄; « hōs en tais hēmerais tēs sarkos autou deēseis te kai hiketērias pros ton dynamenon sōzein auton ek thanatou meta kraugēs ischyras kai dakryōn prosenenkōn, kai eisakoustheis apo tēs eulabeias ; kaiper Huios ōn, emathen aph᾿ hōn epathe tēn hypakoēn, kai teleiōtheis egeneto pasi tois hypakouousin autǭ aitios sōtērias aiōniou. » Eteleiōthē de ouch ho pro tōn aiōnōn teleios Theos Logos, all᾽ hē tou doulou morphē, apathēs, kai aphthartos, kai athanatos genomenē. Tauta toinyn ephē dedrakenai ton Kyrion en tais hēmerais tēs sarkos, hēnika thnēton eiche to sōma. Toigaroun anthrōpina tauta hapanta, kai ou theoprepē. Houtō toinyn kai en tǭde tǭ psalmǭ aitei phylachthēnai, kai hyph᾽ heautou phylattetai. Aitei men gar hōs anthrōpos ; didōsi de tēn aitēsin hōs Theos ; eudokountos dēlonoti kai synergountos tou oikeiou Patros. To de ge; «Eipa tǭ Kyriǭ, Kyrios mou ei sy; » eoike tǭ; « Poreuomai pros ton Theon mou kai Theon hymōn. » – « "Hoti tōn agathōn mou ou chreian echeis. » Anendeēs gar hyparcheis, kai tēs anthrōpinēs dikaiosynēs ou chrēzeis; all᾽ hoti an tis agathon drasoi, autos oninatai; soi de kerdos enteuthen ouden. Touto de ho Symmachos heterōs hērmēneusen « ᾿Agathon moi ouk estin aneu sou. Pasa, phēsi, tōn agathōn hē phora dia tēs sēs hyparchei moi charitos. ᾿Amphotera de tauta tēs eusebeias echetai. Kai hēmeis gar para tou Theou tōn ; agathōn apolauomen, kai autos tēs hēmeteras dikaiopragias ou chrēzei; charin mentoi tēs hēmeteras ōpheleias tautēn nomothetei. «Tois hagiois tois en tę̄ gę̄ autou ethaumastōsen ho Kyrios, hoti panta ta thelēmata autou en autois. » Tous apostolous entautha ainittetai, kai tous di' ekeinōn pepisteukotas; hois legei diaphanē gegenēsthai tou Theou ta thaumata; epeidē panta mou, phēsi, peplērōkasi ta prostagmata.
"An inscription on a pillar, of David." Here he foretells the Lord's passion and resurrection and the salvation of those who have believed in him. The title indicates victory as well as death. For a pillar is set not only on tombs but is also raised for victors, and bears letters that teach the ignorant of the victory. This, then, is what the title "inscription on a pillar" signifies. "Guard me, Lord, for in you I have hoped. I said to the Lord, You are my Lord." The psalm is spoken in the person of the Savior, and spoken according to his humanity, just as we find many such things in the holy Gospels: "Father, if it is possible, let this cup pass from me; yet not as I will, but as you will"; and "I am going to my Father and your Father, to my God and your God." So we find him praying continually and bending the knee. That these things belong to the human nature and not to the divinity, which lacks nothing, the Apostle teaches clearly. He says thus in the letter to the Hebrews: "In the days of his flesh he offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a Son, he learned obedience from what he suffered; and being made perfect he became the source of eternal salvation to all who obey him." What was made perfect was not God the Word, perfect before the ages, but the form of the servant, which became impassible, incorruptible, and immortal. He said, then, that the Lord did these things in the days of his flesh, when he had a mortal body. All these things, therefore, are human and not befitting God. So in this psalm too he asks to be guarded, and he is guarded by himself: he asks as man and grants the request as God, with his own Father, of course, approving and working together. "I said to the Lord, You are my Lord" is like "I am going to my God and your God." "For you have no need of my good things." You lack nothing, and you have no need of human righteousness; whatever good anyone does, he himself profits, but you gain nothing from it. Symmachus translated this differently: "I have no good without you." Every abundance of good things, he says, comes to me by your grace. Both of these keep to true religion. We enjoy good things from God, and he has no need of our righteous action; yet he legislates it for our benefit. "To the saints who are in his land the Lord has made wonderful all his will in them." Here he hints at the apostles and those who believed through them, to whom, he says, God's wonders were made manifest, since, he says, they fulfilled all my commands.
Ps 16:1 (15:1 LXX) (quotation, high confidence) · Ps 16:2 (15:2 LXX) (quotation, high confidence) · Ps 16:3 (15:3 LXX) (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · John 20:17 (quotation, high confidence) · Heb 5:7 (quotation, high confidence) · Heb 5:8 (quotation, high confidence) · Heb 5:9 (quotation, high confidence) · Phil 2:7 (allusion, high confidence)
Notes and citation
Summary: Psalm 16:1–3 (Greek 15) is spoken by Christ as man: he asks as man and grants as God; what was made perfect was his human nature; the saints are the apostles.
- Theodoret's distinction between what Christ says as man and what he does as God is translated exactly.
Notes on the original text
- Digital text corrected (OCR lost word; marginal verse number (OCR); repeated letters (OCR); split word (OCR); stray letter (OCR); stray letters (OCR)): Ἑνταῦθα προ αγορεύει → Ἐνταῦθα προαγορεύει; ἀνθρώπειον σ · → ἀνθρώπειον·; ἱκετηρίας σε πρὸς → ἱκετηρίας πρὸς; Πατρός. δέ γε· → Πατρός. Τὸ δέ γε·; οὐ χρήζεις ήζεις • · → οὐ χρήζεις·; νομοθετεῖ. γ'. « → νομοθετεῖ. «; ἐπειδὴ σε πάντα → ἐπειδὴ πάντα.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 15.1 (PG 80 80:955; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-1
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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.
15.4PG 80 80:959
· Ἐπληθύνθησαν αἱ ἀσθένειαι αὐτῶν, μετὰ ταῦτα ἐτάχυναν. » Πολλαὶ, φησὶ, πανταχόθεν ἐπανέστησαν προσβολαὶ δήμων καὶ δημαγωγῶν, βασιλέων καὶ στρατηγῶν. Πλὴν ἁπάντων περιγενόμενοι μετὰ τάχους ὅτι πλείστου τὸν δρόμον ἐτέλεσαν καὶ τὴν νύσσαν κατέλαβον. Ἔοικε δὲ τοῦτο τῷ ἀποστολικῷ ῥητῷ· «Ὅταν ἀσθενήσω, τόδε δυνατός εἰμι. » — « Οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν ἐξ αἱμάτων, οὐδὲ μὴ μνημονεύσω τῶν ὀνομάτων αὐτῶν διὰ χειλέων μου. » Τούτους δὲ, φησὶ, τοὺς ἐπανισταμένους αὐτοῖς τιμωρίαις παραδώσω, καὶ τὴν μνήμην αὐτῶν κατακρύψω τῇ λήθῃ, ὥστε καὶ αὐτὰς τὰς προσηγορίας παντάπασιν ἀγνοεῖσθαι.
; Eplēthynthēsan hai astheneiai autōn, meta tauta etachynan. » Pollai, phēsi, pantachothen epanestēsan prosbolai dēmōn kai dēmagōgōn, basileōn kai stratēgōn. Plēn hapantōn perigenomenoi meta tachous hoti pleistou ton dromon etelesan kai tēn nyssan katelabon. Eoike de touto tǭ apostolikǭ rhētǭ; «Hotan asthenēsō, tode dynatos eimi. » — « Ou mē synagagō tas synagōgas autōn ex haimatōn, oude mē mnēmoneusō tōn onomatōn autōn dia cheileōn mou. » Toutous de, phēsi, tous epanistamenous autois timōriais paradōsō, kai tēn mnēmēn autōn katakrypsō tę̄ lēthę̄, hōste kai autas tas prosēgorias pantapasin agnoeisthai.
"Their weaknesses were multiplied; afterwards they made haste." Many attacks rose against them from every side, he says, from peoples and demagogues, kings and generals. Yet prevailing over all, they finished their race with all speed and reached the turning post. This is like the apostolic saying: "When I am weak, then I am strong." "I will not gather their assemblies from blood, nor will I remember their names with my lips." Those who rise against them, he says, I will hand over to punishments and bury their memory in oblivion, so that even their names are wholly unknown.
Ps 16:4 (15:4 LXX) (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 16:4: the apostles, though weakened by many attacks, finished their course quickly; their persecutors will be forgotten.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): πανταχόθεν το ἐπανέστησαν → πανταχόθεν ἐπανέστησαν; δυνατός εἰμι. ») → δυνατός εἰμι. »; παντάπασιν ἀγνοεῖσθαι. Βαὐ → παντάπασιν ἀγνοεῖσθαι..
Topics: Persecution
Cite (SBL): Theodoret, Interp. Ps. 15.4 (PG 80 80:959; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-15-4) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
15.5PG 80 80:959
« Κύριος μερὶς τῆς κληρονομίας μου, καὶ τοῦ ποτηρίου μου. » ᾿Αναμνησθῆναι προσήκει τῶν ἐν τῷ δευτέρῳ ψαλμῷ εἰρημένων. Καὶ γὰρ ἐκεῖ ἀνθρωπίνως πάλιν πρὸς αὐτὸν ἔλεγεν ὁ Πατήρ· « Αίτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις αὐτὸς πρὸς τὸν ἑαυτοῦ Πατέρα ἔφη περὶ τῶν ἱερῶν ἀποστόλων· « Πάτερ, οὓς ἔδωκάς μοι σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας· καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας. › ᾿Αλλ' ὥσπερ ἐνταῦθα ἀνθρωπίνως διαλέγεται λαβεῖν παρακαλῶν· οὕτως ἑτέρωθι δείκνυσιν, ὡς αὐτός ἐστι τῶν ἁπάντων Δεσπότης. « Τὰ πρόβατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτὰ, καὶ ἀκολουθοῦσί μοι, κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. » Καὶ πάλιν· «Καὶ ἄλλα δὲ πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς ποίμνης ταύτης· κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Καὶ ἐν τῷ παρόντι μέντοι ψαλμῷ ἀνθρωπίνως λέγει· Κύριος μερὶς τῆς κληρονομίας μου, καὶ τοῦ ποτηρίου μου· κληρονομίαν μὲν καλῶν τὴν τῶν ἐθνῶν βασιλείαν · ποτήριον δὲ, ὃν ὑπὲρ ἡμῶν ὑπέμεινε θάνατον. Οὕτω γὰρ καὶ ἐν τοῖς ἱεροῖς ἔλεγεν Εὐαγγελίοις· « Πάτερ, εἰ δυνατὸν, παρελθέτω τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ. » [Ὡσεὶ σαφέστερον ἔλεγεν· Καὶ τῆς ἐμῆς Ἐκκλησίας, ἥτις ἐστὶν ἡ κληρονομία μου, μερίς ἐστιν ὁ Κύριος· ὁ αὐτὸς δὲ καὶ τοῦ ποτηρίου μου, τουτέστι τοῦ θανάτου μερὶς γεγενημένος ὁ αὐτός. ] « Σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί. » Οὐκ εἶπεν· ὁ διδοὺς, ἀλλ᾽, « Ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου. · Ἐπειδὴ γὰρ εὐθὺς δημιουργηθεὶς ὁ ἄνθρωπος, ἁπάντων ἔλαβε τὴν ἐξουσίαν, καὶ ζωὴν εἶχεν ἀθάνατον · μετὰ δὲ τὴν παράβασιν ἀμφοτέρων ἐξέπεσε, καὶ τῆς δεσποτείας, καὶ τῆς ζωῆς· ἀνθρωπίνως ὁ Δεσπότης ὑπὲρ τῆς ἀνθρωπείας φύσεως ποιεῖται τὴν αἴτησιν, ἀξιῶν ἀπολαβεῖν τὴν προτέραν ζωήν τε καὶ δεσποτείαν.
« Kyrios meris tēs klēronomias mou, kai tou potēriou mou. » ᾿Anamnēsthēnai prosēkei tōn en tǭ deuterǭ psalmǭ eirēmenōn. Kai gar ekei anthrōpinōs palin pros auton elegen ho Patēr; « Aitēsai par' emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Kai en tois hierois Euangeliois autos pros ton heautou Patera ephē peri tōn hierōn apostolōn; « Pater, hous edōkas moi soi ēsan, kai emoi autous dedōkas; kai oudeis ex autōn apōleto, ei mē ho huios tēs apōleias. › ᾿All' hōsper entautha anthrōpinōs dialegetai labein parakalōn; houtōs heterōthi deiknysin, hōs autos esti tōn hapantōn Despotēs. « Ta probata gar, phēsi, ta ema tēs phōnēs mou akouei, kagō ginōskō auta, kai akolouthousi moi, kagō zōēn aiōnion didōmi autois. » Kai palin; «Kai alla de probata echō, ha ouk estin ek tēs poimnēs tautēs; kakeina me dei agagein, kai tēs phōnēs mou akousousi, kai genēsetai mia poimnē, heis poimēn. » Kai en tǭ paronti mentoi psalmǭ anthrōpinōs legei; Kyrios meris tēs klēronomias mou, kai tou potēriou mou; klēronomian men kalōn tēn tōn ethnōn basileian ; potērion de, hon hyper hēmōn hypemeine thanaton. Houtō gar kai en tois hierois elegen Euangeliois; « Pater, ei dynaton, parelthetō touto to potērion ap᾿ emou. » [Hōsei saphesteron elegen; Kai tēs emēs Ekklēsias, hētis estin hē klēronomia mou, meris estin ho Kyrios; ho autos de kai tou potēriou mou, toutesti tou thanatou meris gegenēmenos ho autos. ] « Sy ei ho apokathistōn tēn klēronomian mou emoi. » Ouk eipen; ho didous, all᾽, « Ho apokathistōn tēn klēronomian mou. ; Epeidē gar euthys dēmiourgētheis ho anthrōpos, hapantōn elabe tēn exousian, kai zōēn eichen athanaton ; meta de tēn parabasin amphoterōn exepese, kai tēs despoteias, kai tēs zōēs; anthrōpinōs ho Despotēs hyper tēs anthrōpeias physeōs poieitai tēn aitēsin, axiōn apolabein tēn proteran zōēn te kai despoteian.
"The Lord is the portion of my inheritance and of my cup." We should recall what was said in the second psalm. There too the Father spoke to him in a human way: "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." And in the holy Gospels he himself said to his Father about the holy apostles: "Father, those whom you gave me were yours, and you gave them to me; and none of them perished except the son of perdition." But as here he speaks in a human way, asking to receive, so elsewhere he shows that he himself is Lord of all: "My sheep," he says, "hear my voice, and I know them, and they follow me, and I give them eternal life"; and again: "And I have other sheep, which are not of this flock; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd." In the present psalm too he speaks in a human way: "The Lord is the portion of my inheritance and of my cup," calling the kingdom over the nations an inheritance, and the death he endured for us a cup. So too he said in the holy Gospels: "Father, if it is possible, let this cup pass from me." [As if he said more clearly: The Lord is the portion of my church, which is my inheritance; and the same has become the portion of my cup, that is, of my death.] "It is you who restore my inheritance to me." He did not say "who give," but "who restore my inheritance." For as soon as man was created he received authority over all things and had immortal life; but after the transgression he fell from both, from lordship and from life. In a human way the Lord makes the request on behalf of human nature, asking that it receive back its former life and lordship.
Ps 16:5 (15:5 LXX) (quotation, high confidence) · Ps 2:8 (quotation, high confidence) · John 17:6 (quotation, high confidence) · John 17:12 (quotation, high confidence) · John 10:27 (quotation, high confidence) · John 10:28 (quotation, high confidence) · John 10:16 (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · Gen 1:28 (allusion, medium confidence)
Notes and citation
Summary: Psalm 16:5: Christ as man calls the nations his inheritance and his death his cup; he asks that human nature recover the life and lordship lost by the fall.
- The bracketed sentence is bracketed in the printed text (probably an addition from another commentator).
Notes on the original text
- Digital text corrected (leaked footnote number (OCR); line order restored (OCR); split word (OCR); stray letters (OCR)): ᾿Αναμνησθῆναι το προσήκει → ᾿Αναμνησθῆναι προσήκει; οὕτως το ἑτέρωθι → οὕτως ἑτέρωθι; [Ὡσεὶ8ε σαφέστερον → [Ὡσεὶ σαφέστερον; γεγε νημένος → γεγενημένος; ὑπὲρ τῆς ἀπολαβεῖν τὴν προτέραν ζωήν τε καὶ δεσποτείαν. ἀνθρωπείας φύσεως ποιεῖται τὴν αἴτησιν, ἀξιῶν → ὑπὲρ τῆς ἀνθρωπείας φύσεως ποιεῖται τὴν αἴτησιν, ἀξιῶν ἀπολαβεῖν τὴν προτέραν ζωήν τε καὶ δεσποτείαν..
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 15.5 (PG 80 80:959; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-5
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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.
15.6PG 80 80:961
« Σχοινία ἐπέπεσέ μοι ἐν τοῖς κρατίστοις μου· καὶ γὰρ ἡ κληρονομία μου κρατίστη μοί ἐστι. » Ταύτης ἕνεκεν, φησὶ, τῆς κληρονομίας, τὰς παρούσας ἐδεξάμην ἐπιβουλάς· σχοινία γὰρ τὰς ἐπιβουλὰς ὀνομάζει· οὕτως καὶ ἐν ἑτέρῳ λέγει ψαλμῷ· « Σχοινία ἁμαρτωλῶν περιεπλάκησάν μοι, καὶ τοῦ νόμου σου οὐκ ἐπελαθόμην. » Λέγει τοίνυν, ὅτι Ταύτης ἕνεκα τῆς κρατίστης κληρονομίας, καὶ τῆς τῶν ἀνθρώπων χάριν σωτηρίας, τὰς παρούσας ἐπιβουλὰς ὑπομένω.
« Schoinia epepese moi en tois kratistois mou; kai gar hē klēronomia mou kratistē moi esti. » Tautēs heneken, phēsi, tēs klēronomias, tas parousas edexamēn epiboulas; schoinia gar tas epiboulas onomazei; houtōs kai en heterǭ legei psalmǭ; « Schoinia hamartōlōn perieplakēsan moi, kai tou nomou sou ouk epelathomēn. » Legei toinyn, hoti Tautēs heneka tēs kratistēs klēronomias, kai tēs tōn anthrōpōn charin sōtērias, tas parousas epiboulas hypomenō.
"The measuring lines have fallen to me in the best places; for my inheritance is most excellent to me." For the sake of this inheritance, he says, I accepted the present plots; he calls plots "lines," as he says in another psalm: "The cords of sinners have entangled me, and I have not forgotten your law." He says, then: for the sake of this most excellent inheritance and for the salvation of human beings I endure the present plots.
Ps 16:6 (15:6 LXX) (quotation, high confidence) · Ps 119:61 (118:61 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 16:6: for the sake of his inheritance, human salvation, Christ endures the plots against him.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 15.6 (PG 80 80:961; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-6
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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.
15.7PG 80 80:961
« Εὐλογήσω τὸν Κύριον τὸν συνετίσαντά με· ἔτι δὲ καὶ ἕως νυκτὸς ἐπαίδευσάν με οἱ νεφροί μου.» Αλλ' ὅμως ὑπὸ τοῦ Κυρίου σοφιζόμενος, καὶ ἀρίστοις χρώμενος λογισμοῖς, τῆς τοῦ πάθους νυκτὸς περιέσομαι. Νύκτα γὰρ ἐκάλεσε τὸ ζοφῶδες τῶν πειρασμῶν. Μηδεὶς δὲ ἀνάρμοστον ἡγείσθω τὸ συνετίζεσθαι κατὰ τὴν ἀνθρωπείαν φύσιν τὸν Δεσπότην Χριστὸν, ἀκούων τοῦ θεσπεσίου Λουκᾶ λέγοντος· · Ἰησοῦς δὲ προέκοπτε σοφίᾳ καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. • Ακουσάτω δὲ αὐτοῦ πάλιν λέγοντος, ὅτι δειλιάσαντα παρὰ τὸ πάθος, καὶ ἱδρώσαντα θρόμβους αἵματος, ἄγγελος προσελθὼν ὑπεστήριξεν. Εἰ δὲ ἀγγελικῆς ἐδεήθη ῥοπῆς, ἵνα δείξῃ τὴν φύσιν τῆς τοῦ δούλου μορφῆς· πολλῷ δήπουθεν παρὰ τῆς ἐνοικούσης θεότητος ἐσοφίζετο. "Ανθρωπος γὰρ ἂν καὶ Θεὸς, ἐσοφίζετο μὲν ὡς ἄνθρωπος, πηγὴ δὲ σοφίας ἦν ὡς Θεός.
« Eulogēsō ton Kyrion ton synetisanta me; eti de kai heōs nyktos epaideusan me hoi nephroi mou.» All' homōs hypo tou Kyriou sophizomenos, kai aristois chrōmenos logismois, tēs tou pathous nyktos periesomai. Nykta gar ekalese to zophōdes tōn peirasmōn. Mēdeis de anarmoston hēgeisthō to synetizesthai kata tēn anthrōpeian physin ton Despotēn Christon, akouōn tou thespesiou Louka legontos; ; Iēsous de proekopte sophią kai chariti para Theǭ kai anthrōpois. • Akousatō de autou palin legontos, hoti deiliasanta para to pathos, kai hidrōsanta thrombous haimatos, angelos proselthōn hypestērixen. Ei de angelikēs edeēthē rhopēs, hina deixę̄ tēn physin tēs tou doulou morphēs; pollǭ dēpouthen para tēs enoikousēs theotētos esophizeto. "Anthrōpos gar an kai Theos, esophizeto men hōs anthrōpos, pēgē de sophias ēn hōs Theos.
"I will bless the Lord who gave me understanding; and even through the night my kidneys instructed me." But nevertheless, made wise by the Lord and using the best reasonings, I shall overcome the night of the passion. He called the darkness of the trials night. Let no one think it unfitting that Christ the Lord was given understanding according to his human nature, hearing the inspired Luke say, "Jesus increased in wisdom and grace before God and men." Let him hear him say again that when he was afraid before the passion and sweated drops of blood, an angel came and strengthened him. If he needed an angel's support to show the nature of the form of the servant, much more was he made wise by the indwelling divinity. Being man and God, he was made wise as man, but was the fountain of wisdom as God.
Ps 16:7 (15:7 LXX) (quotation, high confidence) · Luke 2:52 (quotation, high confidence) · Luke 22:43 (allusion, high confidence) · Luke 22:44 (allusion, high confidence)
Notes and citation
Summary: Psalm 16:7: Christ was made wise and strengthened as man, while as God he is the source of wisdom.
- Theodoret's statements on Christ growing in wisdom and being strengthened by an angel according to his humanity are translated exactly.
Notes on the original text
- Digital text corrected (split word (OCR); stray letter (OCR); stray letters (OCR)): Αλλ' εν ὅμως → Αλλ' ὅμως; Δεσπότην οι Χριστὸν → Δεσπότην Χριστὸν; παρὰ νΘεῷ → παρὰ Θεῷ; "Ανθρω πος → "Ανθρωπος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 15.7 (PG 80 80:961; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-15-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
15.8PG 80 80:961
« Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ. Διὰ τοῦτο εὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι. Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ἄδου , οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. Ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης, μετὰ τοῦ προσώπου σου· τερπνότης ἐν τῇ δεξιᾷ σου εἰς τέλος. • Ταῦτα περιττὸν ἡμᾶς ἑρμηνεύειν, τοῦ θεσπεσίου Πέτρου, τοῦ καὶ τὴν παρὰ τοῦ Πατρὸς, καὶ τὴν παρὰ τοῦ Υἱοῦ, καὶ τὴν παρὰ τοῦ ἁγίου Πνεύματος ἀποκάλυψιν δεξαμένου, πάλαι τούτων τὴν ἑρμηνείαν ποιησαμένου. Οὗτος γὰρ ἐν Ἰουδαίοις δημηγορῶν, καὶ ταύτην ἐνεγκὼν εἰς μέσον τὴν μαρτυρίαν, οὕτως ἔφη· « "Ανδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαβίδ, ὅτι καὶ ἐτελεύτησε, καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν ἄχρι τῆς σήμερον. Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς · ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν τὸ κατὰ σάρκα τὸν Χριστὸν, προϊδὼν ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ἄδου ἡ ψυχὴ αὐτοῦ, οὐδ᾽ ἡ σάρξ αὐτοῦ εἶδε διαφθοράν. » Καὶ ἑτέρωθι· • Δαβὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας ἀπέθανε, καὶ εἶδε διαφθοράν· ὃν δὲ ὁ Θεὸς ἤγειρεν, οὐκ εἶδε διαφθοράν. » Ταῦτα· καὶ τοῖς παρερμηνεύειν τολμῶσιν ἀναγκαῖον προφέρειν· καὶ μέντοι καὶ Ἰουδαίοις· προφανῆ γὰρ ἔλεγχον ἔχει τῆς Ἰουδαίων ἐμβροντησίας. Αέγει τοίνυν ὁ Δεσπότης Χριστὸς ἀνθρωπίνως κἀνταῦθα ·, ὅτι Διηνεκῶς ὑπὸ τῆς θείας στηριζόμενος φύσεως τῷ σωτηρίῳ πρόσειμι πάθει, καὶ τῇ ἐλπίδι τῆς ἀναστάσεως ἐπευφραίνομαι. Οὔτε γὰρ ἡ ψυχή μου εἰς ἄδου καταλειφθήσεται, οὐθ᾽ ἡ σάρξ μου ὑπομενεῖ τὴν κατὰ φύσιν διαφθοράν. Ταχείας γὰρ τῆς ἀναστάσεως τεύξομαι, καὶ εἰς τὴν ζωὴν ἐπανήξω· ἅπασι ταύτην ἀνθρώποις ὑποδεικνὺς τὴν ὁδόν. « Πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου, τερπνότης ἐν τῇ δεξιᾷ σου εἰς τέλος. » Ἐπειδὴ τῷ πάθει προσιὼν ἔλεγε, « Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· · εἰκότως τούτοις ἐχρήσατο τοῖς λόγοις τῆς ἀναστάσεως μνημονεύσας, διδάσκων ὡς ἀντὶ τῆς ἀθυμίας ἐκείνης ἐν διηνεκεί θυμηδίᾳ γενήσεται, ἀπαθὴς, καὶ ἄτρεπτος, καὶ ἀθάνατος, καὶ κατὰ τὴν ἀνθρωπείαν φύσιν γενόμενος. Ὡς γὰρ Θεὸς, τοῦτο ἦν ἀεὶ, καὶ μέντοι καὶ τῇ ἀνθρωπείᾳ φύσει εὐθὺς ἐν τῇ μήτρᾳ διαπλασθείσῃ τοῦτο παρασχεῖν αὐτῷ ῥάδιον ἦν. Ἀλλὰ διὰ τῶν παθῶν ὁδεῦσαι συνεχώρησεν ἣν ἀνέλαβε φύσιν, ἵνα οὕτω τῆς ἁμαρτίας καταλύσας τὴν δυναστείαν, παύσῃ μὲν τοῦ διαβόλου τὴν τυραννίδα, καταλύσῃ δὲ τοῦ θανάτου τὸ κράτος, καὶ πᾶσιν ἀνθρώποις παράσχῃ τὴν τῆς ἀναβιώσεως ἀφορμήν. Ὡς ἄνθρωπος τοίνυν, καὶ τὴν ἀφθαρσίαν, καὶ τὴν ἀθανασίαν λαμβάνει. Οὗτος ὁ ψαλμὸς καὶ τὴν Ἀρείου καὶ τὴν Εὐνομίου, καὶ Ἀπολιναρίου φρενοβλάβειαν ἐλέγχει. Οἱ μὲν γὰρ σῶμα ἄψυχον τὸν Θεὸν Λόγον εἶπον ἀνειληφέναι. Ἀπολινάριος δὲ ἔμψυχον μὲν τὸ ἀναληφθὲν ἐκάλεσε σῶμα, τῆς δὲ λογικῆς αὐτὸ ψυχῆς ἀπεστέρησεν· οὐκ οἶδα ὅθεν μαθὼν τὰς δύο ταύτας ψυχάς· οὐδαμοῦ γὰρ ἡ θεία τοῦτο διδάσκει Γραφή. ᾿Αλλ' ὁμοῦ τὸ πανάγιον Πνεῦμα, διὰ τοῦ μακαρίου Δαβίδ, ψυχῆς ἀντικρὺς ἐμνημόνευσεν, ἔλεγχον δεδωκὼς προφανή καθ' ἑκατέρας αἱρέσεως.
« Proōrōmēn ton Kyrion enōpion mou diapantos, hoti ek dexiōn mou estin hina mē saleuthō. Dia touto euphranthē hē kardia mou, kai ēgalliasato hē glōssa mou eti de kai hē sarx mou kataskēnōsei ep᾿ elpidi. Hoti ouk enkataleipseis tēn psychēn mou eis adou , oude dōseis ton hosion sou idein diaphthoran. Egnōrisas moi hodous zōēs; plērōseis me euphrosynēs, meta tou prosōpou sou; terpnotēs en tę̄ dexią sou eis telos. • Tauta peritton hēmas hermēneuein, tou thespesiou Petrou, tou kai tēn para tou Patros, kai tēn para tou Huiou, kai tēn para tou hagiou Pneumatos apokalypsin dexamenou, palai toutōn tēn hermēneian poiēsamenou. Houtos gar en Ioudaiois dēmēgorōn, kai tautēn enenkōn eis meson tēn martyrian, houtōs ephē; « "Andres adelphoi, exon eipein meta parrhēsias pros hymas peri tou patriarchou Dabid, hoti kai eteleutēse, kai etaphē, kai to mnēma autou estin en hēmin achri tēs sēmeron. Prophētēs oun hyparchōn, kai eidōs ; hoti horkǭ ōmosen autǭ ho Theos, ek karpou tēs osphyos autou anastēsein to kata sarka ton Christon, proïdōn elalēse peri tēs anastaseōs autou, hoti ouk enkateleiphthē eis adou hē psychē autou, oud᾽ hē sarx autou eide diaphthoran. » Kai heterōthi; • Dabid men gar idią geneą hypēretēsas apethane, kai eide diaphthoran; hon de ho Theos ēgeiren, ouk eide diaphthoran. » Tauta; kai tois parermēneuein tolmōsin anankaion propherein; kai mentoi kai Ioudaiois; prophanē gar elenchon echei tēs Ioudaiōn embrontēsias. Aegei toinyn ho Despotēs Christos anthrōpinōs kantautha ;, hoti Diēnekōs hypo tēs theias stērizomenos physeōs tǭ sōtēriǭ proseimi pathei, kai tę̄ elpidi tēs anastaseōs epeuphrainomai. Oute gar hē psychē mou eis adou kataleiphthēsetai, outh᾽ hē sarx mou hypomenei tēn kata physin diaphthoran. Tacheias gar tēs anastaseōs teuxomai, kai eis tēn zōēn epanēxō; hapasi tautēn anthrōpois hypodeiknys tēn hodon. « Plērōseis me euphrosynēs meta tou prosōpou sou, terpnotēs en tę̄ dexią sou eis telos. » Epeidē tǭ pathei prosiōn elege, « Perilypos estin hē psychē mou heōs thanatou; ; eikotōs toutois echrēsato tois logois tēs anastaseōs mnēmoneusas, didaskōn hōs anti tēs athymias ekeinēs en diēnekei thymēdią genēsetai, apathēs, kai atreptos, kai athanatos, kai kata tēn anthrōpeian physin genomenos. Hōs gar Theos, touto ēn aei, kai mentoi kai tę̄ anthrōpeią physei euthys en tę̄ mētrą diaplastheisę̄ touto paraschein autǭ rhadion ēn. Alla dia tōn pathōn hodeusai synechōrēsen hēn anelabe physin, hina houtō tēs hamartias katalysas tēn dynasteian, pausę̄ men tou diabolou tēn tyrannida, katalysę̄ de tou thanatou to kratos, kai pasin anthrōpois paraschę̄ tēn tēs anabiōseōs aphormēn. Hōs anthrōpos toinyn, kai tēn aphtharsian, kai tēn athanasian lambanei. Houtos ho psalmos kai tēn Areiou kai tēn Eunomiou, kai Apolinariou phrenoblabeian elenchei. Hoi men gar sōma apsychon ton Theon Logon eipon aneilēphenai. Apolinarios de empsychon men to analēphthen ekalese sōma, tēs de logikēs auto psychēs apesterēsen; ouk oida hothen mathōn tas dyo tautas psychas; oudamou gar hē theia touto didaskei Graphē. ᾿All' homou to panagion Pneuma, dia tou makariou Dabid, psychēs antikrys emnēmoneusen, elenchon dedōkōs prophanē kath' hekateras haireseōs.
"I foresaw the Lord always before me, for he is at my right hand, that I may not be shaken. Therefore my heart was glad and my tongue exulted; moreover my flesh too will dwell in hope. For you will not abandon my soul to Hades, nor will you let your holy one see corruption. You have made known to me the paths of life; you will fill me with gladness with your face; delights are at your right hand for ever." It is superfluous for us to interpret these words, since the inspired Peter, who received revelation from the Father, from the Son, and from the Holy Spirit, gave their interpretation long ago. Preaching among the Jews and bringing forward this testimony, he said: "Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins, according to the flesh, he would raise up the Christ, he foresaw and spoke of his resurrection, that his soul was not abandoned to Hades, nor did his flesh see corruption." And elsewhere: "For David, after he had served his own generation, died and saw corruption; but he whom God raised did not see corruption." It is necessary to put these words before those who dare to misinterpret, and before the Jews too; for they plainly refute the stupefaction of the Jews. Christ the Lord, then, says here too in a human way: continually supported by the divine nature I go forward to the saving passion and rejoice in the hope of the resurrection. My soul will not be left in Hades, nor will my flesh undergo natural corruption. I shall obtain a swift resurrection and return to life, showing this road to all people. "You will fill me with gladness with your face; delights are at your right hand for ever." Since when he approached the passion he said, "My soul is very sorrowful, even to death," he fittingly used these words when mentioning the resurrection, teaching that in place of that sorrow he will be in continual delight, having become impassible, immutable, and immortal according to his human nature too. As God he always was this; and it would have been easy for him to grant this to his human nature as soon as it was formed in the womb. But he allowed the nature he had assumed to travel through the sufferings, so that, having thus destroyed the power of sin, he might end the tyranny of the devil, destroy the might of death, and give all people the starting point of coming back to life. As man, then, he receives both incorruption and immortality. This psalm refutes the madness of Arius, of Eunomius, and of Apollinaris. The former said that God the Word assumed a soulless body; Apollinaris called the assumed body ensouled but deprived it of the rational soul. I do not know where he learned these two souls; divine Scripture nowhere teaches it. The all-holy Spirit, through the blessed David, mentioned the soul outright, giving a manifest refutation of both heresies.
Ps 16:8 (15:8 LXX) (quotation, high confidence) · Ps 16:9 (15:9 LXX) (quotation, high confidence) · Ps 16:10 (15:10 LXX) (quotation, high confidence) · Ps 16:11 (15:11 LXX) (quotation, high confidence) · Acts 2:29 (quotation, high confidence) · Acts 2:30 (quotation, high confidence) · Acts 2:31 (quotation, high confidence) · Acts 13:36 (quotation, high confidence) · Acts 13:37 (quotation, high confidence) · Matt 26:38 (quotation, high confidence)
Notes and citation
Summary: Psalm 16:8–11, interpreted by Peter in Acts, foretells Christ's resurrection: as man he received immortality; the mention of his soul refutes Arius, Eunomius and Apollinaris.
- The OCR displaced two lines near the end; the order is restored by logged corrections. The charge that Arius and Eunomius taught a soulless body and Apollinaris a body without a rational soul is Theodoret's own account, translated as written.
Notes on the original text
- Digital text corrected (lines displaced by the OCR restored to their place; split word (OCR); split word and stray letter (OCR); stray letter (OCR)): τολ μῶσιν ἀναγκαῖον προφέρειν δ· → τολμῶσιν ἀναγκαῖον προφέρειν·; προφανῆ γὰρ ὁ ἔλεγχον → προφανῆ γὰρ ἔλεγχον; Ἰου δαίων τ ἐμβροντησίας → Ἰουδαίων ἐμβροντησίας; Ἐπειδὴ ( Περίλυπός ἐστιν ἡ & τῷ πάθει προσιὼν ἔλεγε, νασίαν λαμβάνει. Οὗτος ὁ ψαλμὸς καὶ τὴν Ἀρείου, ψυχή μου ἕως θανάτου· → Ἐπειδὴ τῷ πάθει προσιὼν ἔλεγε, « Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου·; καὶ τὴν ἀθακαὶ τὴν Εὐνομίου → καὶ τὴν ἀθανασίαν λαμβάνει. Οὗτος ὁ ψαλμὸς καὶ τὴν Ἀρείου καὶ τὴν Εὐνομίου; ἀνθρώ ποις → ἀνθρώποις.
Topics: Christology, Heresy
Cite (SBL): Theodoret, Interp. Ps. 15.8 (PG 80 80:961; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/15-8
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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 16
16.1PG 80 80:965
« Προσευχὴ τῷ Δαβίδ. » Διωκόμενος ὑπὸ τοῦ Σαούλ, καὶ παντοδαπὰς ὑπομένων ἐπιβουλάς, τὸν τῶν ὅλων Θεὸν εἰς ἐπικουρίαν καλεῖ. . Εἰσάκουσον, Κύριε, δικαιοσύνης μου· πρόσχες τῇ δεήσει μου· ἐνώτισαι τὴν προσευχήν μου οὐκ ἐν χείλεσι δολίοις. » Πάλιν ἐνταῦθα δικαιοσύνην οὐ τὴν τελείαν ἀρετὴν λέγει, ἀλλὰ τὴν δικαίαν αἴτησιν. Οἱ δὲ ἄλλοι ἑρμηνευταὶ τὴν ἀντωνυμίαν οὐ προστεθείκασιν· ἀλλ᾽ ὁ μὲν Σύμμαχος καὶ ὁ Θεοδοτίων Κύριον δικαιοσύνης τὸν Θεὸν ὠνομάκασιν · ὁ δὲ γε ᾿Αχúλας οὕτως ἔφη, Εἰσάκουσον, Κύριε, δίκαιον, ἀντὶ τοῦ δικαίως, καὶ μὴ μακροθύμως. Τὸ δὲ, « Οὐχ ἐν χείλεσι δολίοις, » ὁ Σύμμαχος οὕτως εἴρηκεν, Οὐ διὰ χειλέων δολίων. Καθαροῖς γὰρ, φησὶ, χείλεσι τὴν ἱκετείαν προσφέρω· οὐχ ἕτερα μὲν φρονῶν, ἕτερα δὲ φθεγγόμενος· ἀλλὰ συνομολογοῦσαν ἔχω τῇ γνώμῃ τὴν γλῶτταν.
« Proseuchē tǭ Dabid. » Diōkomenos hypo tou Saoul, kai pantodapas hypomenōn epiboulas, ton tōn holōn Theon eis epikourian kalei. . Eisakouson, Kyrie, dikaiosynēs mou; prosches tę̄ deēsei mou; enōtisai tēn proseuchēn mou ouk en cheilesi doliois. » Palin entautha dikaiosynēn ou tēn teleian aretēn legei, alla tēn dikaian aitēsin. Hoi de alloi hermēneutai tēn antōnymian ou prostetheikasin; all᾽ ho men Symmachos kai ho Theodotiōn Kyrion dikaiosynēs ton Theon ōnomakasin ; ho de ge ᾿Achulas houtōs ephē, Eisakouson, Kyrie, dikaion, anti tou dikaiōs, kai mē makrothymōs. To de, « Ouch en cheilesi doliois, » ho Symmachos houtōs eirēken, Ou dia cheileōn doliōn. Katharois gar, phēsi, cheilesi tēn hiketeian prospherō; ouch hetera men phronōn, hetera de phthengomenos; alla synomologousan echō tę̄ gnōmę̄ tēn glōttan.
"A prayer of David." Pursued by Saul and enduring plots of every kind, he calls the God of all to his help. "Hear, Lord, my righteousness; attend to my petition; give ear to my prayer, which is not from deceitful lips." Here again he means by righteousness not perfect virtue but a just request. The other translators did not add the pronoun: Symmachus and Theodotion called God "Lord of righteousness," and Aquila said, "Hear, Lord, a just thing," meaning "justly," and not with long delay. "Not from deceitful lips" Symmachus put as "not through deceitful lips." I offer my supplication with pure lips, he says, not thinking one thing and saying another; my tongue agrees with my mind.
Ps 17:1 (16:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:1 (Greek 16): pursued by Saul, David asks God to hear his just request, made sincerely.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 16.1 (PG 80 80:965; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-1
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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.
16.2PG 80 80:965
« Ἐκ προσώπου σου τὸ κρῖμά μου ἐξέλθοι, οἱ ὀφθαλμοί μου ἰδέτωσαν εὐθύτητα. » Αντιβολῶ σε δικάσαι τοῖς κατ᾿ ἐμέ · οἶδα γάρ σου τῆς ψήφου τὸ δίκαιον.
« Ek prosōpou sou to krima mou exelthoi, hoi ophthalmoi mou idetōsan euthytēta. » Antibolō se dikasai tois kat᾿ eme ; oida gar sou tēs psēphou to dikaion.
"Let my judgment come forth from your presence; let my eyes behold uprightness." I entreat you to judge between me and those against me; for I know the justice of your sentence.
Ps 17:2 (16:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:2: David asks God to judge his case, trusting God's justice.
Cite (SBL): Theodoret, Interp. Ps. 16.2 (PG 80 80:965; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-2
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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.
16.3PG 80 80:965
« Ἐδοκίμασας τὴν καρδίαν μου, ἐπεσκέψω νυκτὸς, ἐπύρωσάς με, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. » Ἐνταῦθα διδάσκει, ὡς πολλάκις λαβὼν τὸν Σαούλ ὑποχείριον, ἀνελεῖν οὐκ ἠνέσχετο, ἀλλ᾽ εὐεργεσίᾳ τὴν ἀδικίαν ἡμείψατο· διὸ καὶ τῆς νυκτὸς ἐμνημόνευσεν, ἐν ᾗ τοῦτο δέδρακεν, ἐν νυκτὶ καθεύδοντα τὸν Σαούλ περισώσας, καὶ οὐδενὶ συγχωρήσας ἐπενεγκεῖν αὐτῷ τὴν θανατηφόρον πληγήν. Τροπικῶς δὲ καὶ τὰς συμφορὰς νύκτας καλεῖ διὰ τὸ ζοφῶδες τῆς ἀθυμίας, ὥσπερ αὖ, καὶ πύρωσιν τὴν δοκιμασίαν αὖθις ὀνομάζει· • Ἐπύρωσας γάρ με, φησὶ, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. • Καθάπερ γάρ τινα χρυσὸν δοκιμάσας, ἀκίβδηλον εὗρες, ὦ Δέσποτα. Τοσοῦτον γὰρ ἀπέσχον τοῦ λυμήνασθαι τὸν πολέμιον, ὅτι καὶ τῆς κατ' αὐτοῦ λοιδορίας ἐλευθέραν τὴν γλῶτταν ἐφύλαξα, καὶ ἃ πράττων ἐκεῖνος διατελεῖ, ταῦτα λέγειν οὐκ ἠνεσχόμην ἐγώ. « Διὰ τοὺς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. » Τοῦτο δὲ τὸ δυσχερὲς, καὶ ἐπίπονον δέδρακα ταῖς σαῖς πειθόμενος ἐντολαῖς.
« Edokimasas tēn kardian mou, epeskepsō nyktos, epyrōsas me, kai ouch heurethē en emoi adikia. Hopōs an mē lalēsę̄ to stoma mou ta erga tōn anthrōpōn. » Entautha didaskei, hōs pollakis labōn ton Saoul hypocheirion, anelein ouk ēnescheto, all᾽ euergesią tēn adikian hēmeipsato; dio kai tēs nyktos emnēmoneusen, en hę̄ touto dedraken, en nykti katheudonta ton Saoul perisōsas, kai oudeni synchōrēsas epenenkein autǭ tēn thanatēphoron plēgēn. Tropikōs de kai tas symphoras nyktas kalei dia to zophōdes tēs athymias, hōsper au, kai pyrōsin tēn dokimasian authis onomazei; • Epyrōsas gar me, phēsi, kai ouch heurethē en emoi adikia. • Kathaper gar tina chryson dokimasas, akibdēlon heures, ō Despota. Tosouton gar apeschon tou lymēnasthai ton polemion, hoti kai tēs kat' autou loidorias eleutheran tēn glōttan ephylaxa, kai ha prattōn ekeinos diatelei, tauta legein ouk ēneschomēn egō. « Dia tous logous tōn cheileōn sou egō ephylaxa hodous sklēras. » Touto de to dyscheres, kai epiponon dedraka tais sais peithomenos entolais.
"You have tested my heart, you have visited it by night, you have tried me by fire, and no injustice was found in me, so that my mouth may not speak of the works of men." Here he teaches that, though he often had Saul in his power, he would not kill him but repaid injustice with kindness. Therefore he also mentioned the night in which he did this, when he spared Saul as he slept at night and allowed no one to strike him the death blow. Figuratively too he calls calamities nights because of the gloom of despondency, just as again he calls the testing a trial by fire: "For you tried me by fire," he says, "and no injustice was found in me." Like someone testing gold, you found me unalloyed, Master. I kept so far from harming my enemy that I kept my tongue free even from reviling him, and what he continues to do I would not even speak of. "Because of the words of your lips I have kept hard ways." I did this difficult and toilsome thing in obedience to your commandments.
Ps 17:3 (16:3 LXX) (quotation, high confidence) · Ps 17:4 (16:4 LXX) (quotation, high confidence) · 1 Sam 26:7 (allusion, high confidence) · 1 Sam 26:9 (allusion, high confidence)
Notes and citation
Summary: Psalm 17:3–4: David, tested by God, spared Saul at night and would not even revile him, keeping God's hard commands.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Τροπικῶς ἐἱ δὲ → Τροπικῶς δὲ.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 16.3 (PG 80 80:965; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-3
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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.
16.5PG 80 80:967
« Κατάρτισαι τὰ διαβήματά μου ἐν ταῖς τρίβοις σου, ἵνα μὴ σαλευθῇ τὰ διαβήματά μου.» Ἱκετεύω τοίνυν, μὴ παρατραπῆναί μου τὸν σκοπόν · ἔσται δὲ τοῦτο, εἰ τῆς σῆς ῥοπῆς ἀπολαύσαιμι. Διαβήματα γὰρ τῆς πράξεως τὴν ὁρμὴν προσηγόρευσεν.
« Katartisai ta diabēmata mou en tais tribois sou, hina mē saleuthę̄ ta diabēmata mou.» Hiketeuō toinyn, mē paratrapēnai mou ton skopon ; estai de touto, ei tēs sēs rhopēs apolausaimi. Diabēmata gar tēs praxeōs tēn hormēn prosēgoreusen.
"Make my steps firm in your paths, that my steps may not be shaken." I beg, then, that my purpose may not be turned aside; and this will be so if I enjoy your support. He called the impulse to action "steps."
Ps 17:5 (16:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:5: David asks God's support to keep his purpose steady.
Notes on the original text
- Digital text corrected (line displaced by the OCR from 16.6 (restored there)): μου καλοῦντος πολλάκις. → .
Cite (SBL): Theodoret, Interp. Ps. 16.5 (PG 80 80:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-5
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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.
16.6PG 80 80:967
· Ἐγὼ ἐκέκραξα, ὅτι ἐπήκουσάς μου, ὁ Θεός. » Οὐ μάτην τοῖσδε λόγοις ἐχρησάμην, ἀλλὰ πεῖραν τῆς σῆς ἔχων φιλανθρωπίας· ἤκουσας γάρ μου καλοῦντος πολλάκις. « Κλίνον τὸ οὖς σου ἐμοὶ, καὶ εἰσάκουσον τῶν ῥημάτων μου. Θαυμάστωσον τὰ ἐλέη σου, ὁ σώζων τοὺς ἐλπίζοντας ἐπὶ σέ. » Δέξαι τοίνυν τὴν ἱκετείαν· κίνησον πολλὰς γλώττας εἰς ὑμνῳδίαν. Οἱ γὰρ ἐλεούμενον παρὰ σοῦ τὸν ἀδικούμενον βλέποντες ὑμνήσουσί σου τὴν πρόνοιαν· εἴωθας δὲ τοῖς εἰς σὲ πεποιθόσιν ἐπικουρίαν ὀρέγειν.
; Egō ekekraxa, hoti epēkousas mou, ho Theos. » Ou matēn toisde logois echrēsamēn, alla peiran tēs sēs echōn philanthrōpias; ēkousas gar mou kalountos pollakis. « Klinon to ous sou emoi, kai eisakouson tōn rhēmatōn mou. Thaumastōson ta eleē sou, ho sōzōn tous elpizontas epi se. » Dexai toinyn tēn hiketeian; kinēson pollas glōttas eis hymnǭdian. Hoi gar eleoumenon para sou ton adikoumenon blepontes hymnēsousi sou tēn pronoian; eiōthas de tois eis se pepoithosin epikourian oregein.
"I cried, for you heard me, O God." I did not use these words in vain, but having experience of your love for humankind; for you heard me when I called many times. "Incline your ear to me and hear my words. Make your mercies wonderful, you who save those who hope in you." Receive, then, my supplication; move many tongues to hymnody. For those who see the wronged man shown mercy by you will hymn your providence; and it is your custom to stretch out help to those who trust in you.
Ps 17:6 (16:6 LXX) (quotation, high confidence) · Ps 17:7 (16:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:6–7: God has heard David before; his mercy to the wronged will make many praise him.
Notes on the original text
- Digital text corrected (line displaced by the OCR into 16.5, restored): ἤκουσας γάρ • → ἤκουσας γάρ μου καλοῦντος πολλάκις. «.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 16.6 (PG 80 80:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-6
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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.
16.8PG 80 80:967
« Ἐκ τῶν ἀνθεστηκότων τῇ δεξιᾷ σου φύλαξόν με, Κύριε, ὡς κόρην ὀφθαλμοῦ. › ᾿Ανθεστηκότας τῇ τοῦ Θεοῦ δεξιᾷ τοὺς πολεμοῦντας αὐτῷ προσηγόρευσεν. Καὶ μάλα εἰκότως· ὑπὸ Θεοῦ γὰρ ἐχρίσθη, καὶ παρ᾿ αὐτοῦ τῆς βασιλικῆς χειροτονίας τετύχηκεν. Λέγει τοιγαροῦν, ὅτι Τῇ σῇ ἀντιτάττονται ψήφῳ οἱ κατ' ἐμοῦ τὴν μάχην ἀναδεξάμενοι, καὶ παρακαλεῖ τοσαύτης φυλακῆς ἀπολαῦσαι, ὅσης ἡ κόρη τοῦ ὀφθαλμοῦ· ἥτις καθάπερ τινὰς περιβόλους ἔχει τὰ βλέφαρα· ἀντὶ δὲ σκολόπων, τὰς βλεφαρίδας. Ἔχει δὲ καὶ τῶν ὀφρύων τὰς προσβολὰς τὴν τῶν ἰδρώτων νοτίδα τοῖς κροτάφοις παραπεμπούσας, καὶ τῆς ἐκεῖθεν λώβης ἀπαλλαττούσας τὸ ὀπτικόν. Τοιαύτης ἱκετεύει κηδεμονίας τυχεῖν. • Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με.
« Ek tōn anthestēkotōn tę̄ dexią sou phylaxon me, Kyrie, hōs korēn ophthalmou. › ᾿Anthestēkotas tę̄ tou Theou dexią tous polemountas autǭ prosēgoreusen. Kai mala eikotōs; hypo Theou gar echristhē, kai par᾿ autou tēs basilikēs cheirotonias tetychēken. Legei toigaroun, hoti Tę̄ sę̄ antitattontai psēphǭ hoi kat' emou tēn machēn anadexamenoi, kai parakalei tosautēs phylakēs apolausai, hosēs hē korē tou ophthalmou; hētis kathaper tinas peribolous echei ta blephara; anti de skolopōn, tas blepharidas. Echei de kai tōn ophryōn tas prosbolas tēn tōn idrōtōn notida tois krotaphois parapempousas, kai tēs ekeithen lōbēs apallattousas to optikon. Toiautēs hiketeuei kēdemonias tychein. • En skepę̄ tōn pterygōn sou skepaseis me.
"From those who resist your right hand, guard me, Lord, as the apple of the eye." He called those who war against him those who resist God's right hand, and very fittingly; for he had been anointed by God and had received his royal appointment from him. He says, then, that those who have taken up the battle against me are opposing your decision; and he asks to enjoy as much protection as the pupil of the eye. It has the eyelids as a kind of wall, and the eyelashes in place of palisades; it also has the projection of the eyebrows, which send the moisture of sweat away to the temples and keep the power of sight free of harm from it. Such care he begs to obtain. "In the shelter of your wings you will shelter me."
Ps 17:8 (16:8 LXX) (quotation, high confidence) · 1 Sam 16:13 (allusion, medium confidence)
Notes and citation
Summary: Psalm 17:8: David's enemies oppose God, who anointed him; he asks to be guarded as carefully as the eye.
Notes on the original text
- Digital text corrected (margin letter (OCR); split word (OCR); stray letters (OCR)): ὑπὸ δε Θεοῦ → ὑπὸ Θεοῦ; βασιλικῆς Ο χειροτονίας → βασιλικῆς χειροτονίας; ἀνα δεξάμενοι → ἀναδεξάμενοι; κροτάφοις δε παραπεμπούσας → κροτάφοις παραπεμπούσας.
Cite (SBL): Theodoret, Interp. Ps. 16.8 (PG 80 80:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-8
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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.
16.9PG 80 80:967
« ᾿Απὸ προσώπου ἀσεβῶν τῶν ταλαιπωρησάντων με. » Πάλιν ἑτέρᾳ χρησάμενος εἰκόνι προμηθείας τυχεῖν ἀξιοῖ. Ἤκουσε γὰρ καὶ τοῦ μεγάλου Μωσέως λέγοντος · · Διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ. » Καὶ ὁ Κύριος δὲ πρὸς τὴν Ἱερουσαλήμ ἔφη· « Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας αὐτῆς, καὶ οὐκ ἠθελήσατε; » Πτέρυγας δὲ τὴν ὀξείαν καὶ σύντομον τῆς προνοίας κίνησιν. • Οἱ ἐχθροί μου τὴν ψυχήν μου περιέσχον. Τὸ στέαρ αὐτῶν συνέκλεισαν, τὸ στόμα αὐτῶν ἐλάλησεν ὑπερηφανίαν. » Τὸ στέαρ τινὲς εὐημερίαν καὶ εὐεξίαν ὠνόμασαν. Ἐμοὶ δὲ δοκεῖ τὴν εὔνοιαν καὶ φιλαδελφίαν οὕτω καλεῖν· τοῦτο ἡ τῶν ῥητῶν ἀκολουθία παραδηλοῖ· πᾶσαν γὰρ φυσικὴν ἀποκλείσαντες, φησὶν, εὐσπλαγχνίαν, καὶ οὐδεμίαν χώραν τοῖς τῆς φιλανθρωπίας λογισμοῖς δεδωκότες, φθέγγονται μὲν ὑψηλὰ καὶ ὑπέρογκα· ἐνέδρας δέ μοι παντοδαπὰς καὶ λόχους ἱστᾶσιν.
« ᾿Apo prosōpou asebōn tōn talaipōrēsantōn me. » Palin heterą chrēsamenos eikoni promētheias tychein axioi. Ēkouse gar kai tou megalou Mōseōs legontos ; ; Dieis tas pterygas autou edexato autous, kai anelaben autous epi tōn metaphrenōn autou. » Kai ho Kyrios de pros tēn Hierousalēm ephē; « Posakis ēthelēsa episynagagein ta tekna sou, hon tropon ornis episynagei ta nossia heautēs hypo tas pterygas autēs, kai ouk ēthelēsate? » Pterygas de tēn oxeian kai syntomon tēs pronoias kinēsin. • Hoi echthroi mou tēn psychēn mou perieschon. To stear autōn synekleisan, to stoma autōn elalēsen hyperēphanian. » To stear tines euēmerian kai euexian ōnomasan. Emoi de dokei tēn eunoian kai philadelphian houtō kalein; touto hē tōn rhētōn akolouthia paradēloi; pasan gar physikēn apokleisantes, phēsin, eusplanchnian, kai oudemian chōran tois tēs philanthrōpias logismois dedōkotes, phthengontai men hypsēla kai hyperonka; enedras de moi pantodapas kai lochous histasin.
"From the face of the ungodly who have afflicted me." Using another image again, he asks to obtain providence. For he had heard the great Moses saying: "Spreading his wings he received them and took them up on his back." And the Lord said to Jerusalem: "How often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not!" By wings he means the swift and quick movement of providence. "My enemies have surrounded my soul. They have shut up their fat; their mouth has spoken arrogance." Some took "fat" to mean prosperity and good condition. To me he seems to call goodwill and brotherly love by this name; the sequence of the words indicates it. Having shut out all natural compassion, he says, and given no room to thoughts of kindness, they utter lofty and overbearing words and set every kind of ambush and snare for me.
Ps 17:9 (16:9 LXX) (quotation, high confidence) · Ps 17:10 (16:10 LXX) (quotation, high confidence) · Deut 32:11 (quotation, high confidence) · Matt 23:37 (quotation, high confidence)
Notes and citation
Summary: Psalm 17:8b–10: God's wings are his swift providence; the enemies have shut up their "fat," all natural compassion.
Notes on the original text
- Digital text corrected (Latin letters inside a Greek word (OCR); OCR letter; marginal verse number (OCR); split word (OCR); stray bracket (OCR); stray letters (OCR)): ] ᾿Απὸ προσώπου → « ᾿Απὸ προσώπου; αὐ· τοὺς → αὐτοὺς; ἑἐπὶ σὲ τῶν → ἐπὶ τῶν; κίνησις. → κίνησιν.; κal φιλαδελφίαν → καὶ φιλαδελφίαν; φησὶν β', εὐσπλαγχνίαν → φησὶν, εὐσπλαγχνίαν.
Cite (SBL): Theodoret, Interp. Ps. 16.9 (PG 80 80:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-9
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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.
16.11PG 80 80:969
« Ἐκβαλόντες με νυνὶ περιεκύκλωσάν με, τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ. • Αὐτοί με τῆς πατρώας ἐξήλασαν γῆς· καὶ πάλιν τῇδε κἀκεῖσε διατρέχουσι συλλαβεῖν ἐφιέμενοι ἐπειδὴ τὸ εὐθὲς οὐκ ἐθέλουσι βλέπειν· ἀλλ᾽ ἑτεροκλινὲς ἔχουσι τῆς διανοίας τὸ ὄμμα. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε · « Τοὺς ὀφθαλμοὺς αὐτῶν ἔταξαν ἑτεροκλινεῖν ἐν τῇ γῇ.
« Ekbalontes me nyni periekyklōsan me, tous ophthalmous autōn ethento ekklinai en tę̄ gę̄. • Autoi me tēs patrōas exēlasan gēs; kai palin tę̄de kakeise diatrechousi syllabein ephiemenoi epeidē to euthes ouk ethelousi blepein; all᾽ heteroklines echousi tēs dianoias to omma. Houtō gar kai ho Symmachos hērmēneuse ; « Tous ophthalmous autōn etaxan heteroklinein en tę̄ gę̄.
"Having cast me out, they have now surrounded me; they have set their eyes to turn aside to the earth." They drove me from my father's land, and again they run here and there eager to seize me, since they do not wish to see what is straight but have the eye of the mind turned aside. So Symmachus too translated: "They have set their eyes to turn aside to the earth."
Ps 17:11 (16:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:11: the enemies drove David from his land and hunt him with crooked minds.
Cite (SBL): Theodoret, Interp. Ps. 16.11 (PG 80 80:969; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-11
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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.
16.12PG 80 80:969
«Ὑπέλαβόν με ὡσεὶ λέων ἕτοιμος εἰς θήραν, καὶ ὡσεὶ σκύμνος οἰκῶν ἐν ἀποκρύφοις. Τὸ λογικὸν τῆς φύσεως ἀποῤῥίψαντες, θηρία μιμοῦνται τροφῆς ἐφιέμενα, καὶ ταύτην περισκοποῦντα, καὶ ἐξαπιναίως ὁρμῶντα.
«Hypelabon me hōsei leōn hetoimos eis thēran, kai hōsei skymnos oikōn en apokryphois. To logikon tēs physeōs aporrhipsantes, thēria mimountai trophēs ephiemena, kai tautēn periskopounta, kai exapinaiōs hormōnta.
"They have seized me like a lion ready for prey, and like a lion's whelp lurking in hiding places." Casting away the rational part of their nature, they imitate wild beasts that seek food, watch for it, and suddenly rush upon it.
Ps 17:12 (16:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:12: the enemies behave like beasts of prey.
Cite (SBL): Theodoret, Interp. Ps. 16.12 (PG 80 80:969; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-12
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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.
16.13PG 80 80:969
« ᾿Ανάστηθι, Κύριε, πρόφθασον αὐτοὺς, καὶ ὑποσκέλισον αὐτοὺς · ῥῦσαι τὴν ψυχήν μου ἀπὸ ἀσεβοῦς · ῥομφαίαν σου, ἀπὸ ἐχθρῶν τῆς χειρός σου.» Ἐκείνων μὲν, Δέσποτα, κώλυσον τὴν ὁρμὴν, οἷς οἶδας κωλύμασι· τοῦτο γὰρ ὑποσκέλισον εἶπεν, ἐκ μεταφορᾶς τῶν λαθραίως τοὺς θέοντας καταβαλλόντων. Ἐμὲ δὲ τῆς ἐκείνων ἐπιβουλῆς ἐλευθέρωσον, τῇ ῥομφαίᾳ σου χρώμενος κατ᾿ αὐτῶν. Οὕτω γὰρ ὁ Σύμμαχος εἴρηκεν, Εἰς μάχαιράν σου, Κύριε, ἀπὸ ὀλίγωντι τῆς γῆς. Τῷ ὄρῳ σου γὰρ, ἀσφάλειαν ὀνομάζει·. ῥάστη γὰρ τῶν πτερύγων ἡ φησὶ, τοὺς τὸ ἀνθρώπους παραπέμπεις θανάτῳ. Σὺ ) γὰρ εἶπας · · Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. » Διαμέρισον αὐτοὺς ἐν τῇ ζωῇ αὐτῶν· καὶ τῶν κετῶν τοῖς νηπίοις αὐτῶν. Οἶδα, φησὶν, ὡς τὴν κρυμμένων σου ἐμπλησθήτω ἡ γαστήρ αὐτῶν.» Ἐγὼ δὲ, εἰ καὶ σοὶ τῷ θανάτῳ παραπέμψαι ῥάδιον, ἀλλ᾽ οὖν ἱκετεύω ζῶντας αὐτοὺς σκεδασθῆναι, καὶ τὴν κακὴν αὐτῶν συμφωνίαν διαλυθῆναι, καὶ τῶν ἀποκειμένων σοὶ τιμωριῶν μετασχεῖν. Οὕτω δὲ καὶ ἐν τῇ ᾠδῇ τοῦ μεγάλου Μωσέως, αὐτὸς ὁ Θεός φησιν· « Οὐκ ἰδοὺ ταῦτα πάντα συνῆκται παρ᾿ ἐμοὶ, καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου; ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω, ἐν καιρῷ ὅταν σφαλῇ ὁ ποῦς αὐτῶν. Ἐχορτάσθησαν υἱῶν, καὶ ἀφῆκαν τὰ κατάλοιπα αὐτῶν τοῖς νηπίοις αὐτῶν. » Καὶ τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσε· Χορτασθήσονται υἱοὶ, καὶ ἀφήσουσι τὰ λείψανα αὐδικαίαν σου τιμωρίαν οὐ μόνον αὐτοῖς ἐπάξεις, ἀλλὰ καὶ τοῖς υἱέσι, καὶ τοῖς ἐγγόνοις, τὴν τῶν προγόνων πονηρίαν μιμησαμένοις · τὸ δὲ χορτασθήσονται, ἀντὶ τοῦ, εἰς κόρον μεθέξουσι τῶν κακῶν.
« ᾿Anastēthi, Kyrie, prophthason autous, kai hyposkelison autous ; rhysai tēn psychēn mou apo asebous ; rhomphaian sou, apo echthrōn tēs cheiros sou.» Ekeinōn men, Despota, kōlyson tēn hormēn, hois oidas kōlymasi; touto gar hyposkelison eipen, ek metaphoras tōn lathraiōs tous theontas kataballontōn. Eme de tēs ekeinōn epiboulēs eleutherōson, tę̄ rhomphaią sou chrōmenos kat᾿ autōn. Houtō gar ho Symmachos eirēken, Eis machairan sou, Kyrie, apo oligōnti tēs gēs. Tǭ orǭ sou gar, asphaleian onomazei;. rhastē gar tōn pterygōn hē phēsi, tous to anthrōpous parapempeis thanatǭ. Sy ) gar eipas ; ; Gē ei, kai eis gēn apeleusę̄. » Diamerison autous en tę̄ zōę̄ autōn; kai tōn ketōn tois nēpiois autōn. Oida, phēsin, hōs tēn krymmenōn sou emplēsthētō hē gastēr autōn.» Egō de, ei kai soi tǭ thanatǭ parapempsai rhadion, all᾽ oun hiketeuō zōntas autous skedasthēnai, kai tēn kakēn autōn symphōnian dialythēnai, kai tōn apokeimenōn soi timōriōn metaschein. Houtō de kai en tę̄ ǭdę̄ tou megalou Mōseōs, autos ho Theos phēsin; « Ouk idou tauta panta synēktai par᾿ emoi, kai esphragistai en tois thēsaurois mou? en hēmerą ekdikēseōs antapodōsō, en kairǭ hotan sphalę̄ ho pous autōn. Echortasthēsan huiōn, kai aphēkan ta kataloipa autōn tois nēpiois autōn. » Kai touto ho Symmachos houtōs hērmēneuse; Chortasthēsontai huioi, kai aphēsousi ta leipsana audikaian sou timōrian ou monon autois epaxeis, alla kai tois huiesi, kai tois engonois, tēn tōn progonōn ponērian mimēsamenois ; to de chortasthēsontai, anti tou, eis koron methexousi tōn kakōn.
"Arise, Lord, go before them and trip them up; deliver my soul from the ungodly, your sword from the enemies of your hand. Lord, from the few of the earth divide them in their life; and with your hidden things let their belly be filled. They were satisfied with sons, and left their remnants to their infants." Stop their rush, Master, by whatever hindrances you know; this is what he meant by "trip them up," a metaphor from those who secretly throw runners down. But free me from their plot, using your sword against them. So Symmachus said: "by your sword, Lord, from the few of the earth." For you very easily send people to death, he says; for you said, "You are earth, and to earth you shall return." But I, even though it is easy for you to send them to death, beg that they be scattered while alive, that their evil agreement be dissolved, and that they share in the punishments stored up with you. So too in the song of the great Moses God himself says: "Is not all this gathered up with me and sealed in my treasuries? On the day of vengeance I will repay, at the time when their foot slips." Symmachus translated this as follows: "Sons will be satisfied, and will leave their remains to their infants." I know, he says, that you will bring your just punishment not only on them but also on their sons and descendants who imitate the wickedness of their forebears; "they will be satisfied" means they will have their fill of evils.
Ps 17:13 (16:13 LXX) (quotation, high confidence) · Ps 17:14 (16:14 LXX) (quotation, high confidence) · Gen 3:19 (quotation, high confidence) · Deut 32:34 (quotation, high confidence) · Deut 32:35 (quotation, high confidence)
Notes and citation
Summary: Psalm 17:13–14: David asks God to stop his enemies and break up their alliance while they live, knowing God's stored-up punishment will reach their imitating descendants.
- The lines of this section are badly disordered in the OCR (the lemma and the commentary are interleaved, and some words belong to 16.9); the passage is translated in its probable sense order. A few words that cannot be placed (on "wings" and "safety") are left untranslated.
Cite (SBL): Theodoret, Interp. Ps. 16.13 (PG 80 80:969; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-13
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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.
16.15PG 80 80:971
« Ἐγὼ δὲ ἐν δικαιοσύνῃ ὀφθήσομαι τῷ προσώπῳ σου, χορτασθήσομαι ἐν τῷ ὀφθῆναί μοι τὴν δόξαν σου, » ἐκεῖνοι μὲν γὰρ τοιαύτας δώσουσι δίκας· ἐγὼ δὲ τοῖς παρὰ τῆς δικαίας σου προνοίας ἀγαθοῖς ἐντρυφήσω, πεῖραν μεγίστην τῆς σῆς εὐεργεσίας δεξάμενος.
« Egō de en dikaiosynę̄ ophthēsomai tǭ prosōpǭ sou, chortasthēsomai en tǭ ophthēnai moi tēn doxan sou, » ekeinoi men gar toiautas dōsousi dikas; egō de tois para tēs dikaias sou pronoias agathois entryphēsō, peiran megistēn tēs sēs euergesias dexamenos.
"But I shall appear before your face in righteousness; I shall be satisfied when your glory appears to me." They will pay such penalties; but I shall delight in the good things that come from your just providence, having received the greatest experience of your kindness.
Ps 17:15 (16:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 17:15: while the enemies are punished, David will enjoy God's goodness.
Notes on the original text
- Digital text corrected (stray letter (OCR); words from the next title intruded (OCR)): » τῷ Παιδί σου · → »; μὲν γὰρτ τοιαύτας → μὲν γὰρ τοιαύτας.
Cite (SBL): Theodoret, Interp. Ps. 16.15 (PG 80 80:971; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/16-15
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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.