Interpretation of the Psalms 18.1–20.14
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 18
18.1PG 80 80:989
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Τῶν θείων νόμων εἴδη τρία παρὰ τοῦ μακαρίου διδασκόμεθα Παύλου. Τὸν μὲν γὰρ δίχα γραμμάτων ἔφη διὰ τῆς κτίσεως καὶ τῆς φύσεως τοῖς ἀνθρώποις δεδόσθαι· « Τὰ γὰρ ἀόρατα αὐτοῦ, φησὶν, ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται· καὶ πάλιν · « Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιεῖ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος·, τὸν δὲ διὰ τοῦ μεγάλου Μωσέως ἐν γράμμασι παρεσχῆσθαι· « Τῶν παραβάσεων γὰρ, φησὶ, χάριν ὁ νόμος προσετέθη, διαταγεὶς δι' ἀγγέλων ἐν χειρὶ μεσίτου. Οἶδε δὲ καὶ τρίτον μετὰ τούτους τεθέντα, τὸν τῆς χάριτος · · Ὁ γὰρ νόμος, φησὶ, τοῦ πνεύματος τῆς ζωῆς ἠλευθέρωσε με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. » Σύμφωνα τούτοις καὶ ὁ μακάριος Δαβὶδ ἐν τῷδε τῷ ψαλμῷ τοὺς ἀνθρώπους παιδεύει, καὶ κατὰ τὴν αὐτὴν τάξιν. Πρῶτον μὲν τὸν ἐν τῇ κτίσει κηρύττοντα τὸν δημιουργόν· εἶτα τὸν διὰ Μωσέως δοθέντα, τοῦ δημιουργοῦ πλείονα γνῶσιν τοῖς προσέχειν ἐθέλουσιν ἐντιθέντα · μετὰ τοῦτον, τὸν τῆς χάριτος, τέλεον τὰς ψυχὰς ἀποκαθαίροντα, καὶ τῆς παρούσης ἐλευθεροῦντα φθορᾶς· οὗ δὴ χάριν καὶ εἰς τὸ τέλος ἡμᾶς ὁ ψαλμὸς παραπέμπει, τὴν καινὴν ἐν τῷ τέλει διαθήκην προαγορεύων.
« Eis to telos, psalmos tǭ Dabid. » Tōn theiōn nomōn eidē tria para tou makariou didaskometha Paulou. Ton men gar dicha grammatōn ephē dia tēs ktiseōs kai tēs physeōs tois anthrōpois dedosthai; « Ta gar aorata autou, phēsin, apo ktiseōs kosmou tois poiēmasi nooumena kathoratai; kai palin ; « Hotan gar ethnē, ta mē nomon echonta, physei ta tou nomou poiei, houtoi nomon mē echontes, heautois eisi nomos;, ton de dia tou megalou Mōseōs en grammasi pareschēsthai; « Tōn parabaseōn gar, phēsi, charin ho nomos prosetethē, diatageis di' angelōn en cheiri mesitou. Oide de kai triton meta toutous tethenta, ton tēs charitos ; ; Ho gar nomos, phēsi, tou pneumatos tēs zōēs ēleutherōse me apo tou nomou tēs hamartias kai tou thanatou. » Symphōna toutois kai ho makarios Dabid en tǭde tǭ psalmǭ tous anthrōpous paideuei, kai kata tēn autēn taxin. Prōton men ton en tę̄ ktisei kēryttonta ton dēmiourgon; eita ton dia Mōseōs dothenta, tou dēmiourgou pleiona gnōsin tois prosechein ethelousin entithenta ; meta touton, ton tēs charitos, teleon tas psychas apokathaironta, kai tēs parousēs eleutherounta phthoras; hou dē charin kai eis to telos hēmas ho psalmos parapempei, tēn kainēn en tǭ telei diathēkēn proagoreuōn.
"To the end: a psalm of David." We are taught by the blessed Paul three kinds of divine law. One, he said, was given to people without writing, through creation and nature: "For his invisible attributes," he says, "are clearly seen from the creation of the world, being understood through the things that are made"; and again: "For when Gentiles, who do not have the law, do by nature what the law requires, these, though not having the law, are a law to themselves." Another, given through the great Moses in writing: "It was added because of transgressions," he says, "ordained through angels by the hand of a mediator." He also knows a third, given after these, the law of grace: "For the law of the Spirit of life," he says, "has set me free from the law of sin and death." In agreement with these the blessed David too teaches people in this psalm, and in the same order: first the law in creation that proclaims the Creator; then the one given through Moses, which gives greater knowledge of the Creator to those willing to attend; after this the law of grace, which cleanses souls perfectly and frees them from present corruption. For this reason the psalm also sends us "to the end," foretelling the new covenant at the end.
Ps 19:1 (18:1 LXX) (quotation, high confidence) · Rom 1:20 (quotation, high confidence) · Rom 2:14 (quotation, high confidence) · Gal 3:19 (quotation, high confidence) · Rom 8:2 (quotation, high confidence)
Notes and citation
Summary: Psalm 19 (Greek 18) teaches three laws in Paul's order: the law of creation, the law of Moses, and the law of grace.
Notes on the original text
- Digital text corrected (running head inside the text (OCR); split word (OCR); stray letters (OCR)): παρὰ συ τοῦ μακαρίου → παρὰ τοῦ μακαρίου; ἀνθρώ ποις → ἀνθρώποις; ἐν τῷδε – Παύ- τῷ ψαλμῷ → ἐν τῷδε τῷ ψαλμῷ; καινὴν ἐν το τῷ τέλει → καινὴν ἐν τῷ τέλει.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Ps. 18.1 (PG 80 80:989; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-1
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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.
18.2PG 80 80:991
« Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ · ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. » ᾿Αρκεῖ , φησὶ, καὶ μόνον φαινόμενον τῶν οὐρανῶν τὸ κάλλος καὶ μέγεθος, τοῦ Δημιουργοῦ τὴν δύναμιν κηρύξαι· εἰ γὰρ ὁ μεγίστην καὶ καλλίστην οἰκοδομίαν θεώμενος, τὸν οἰκοδόμον θαυμάζει · καὶ ὁ σκάφος ὁρῶν εὖ καὶ καλῶς κατεσκευασμένον, τὸν ναυπηγὸν ἐννοεῖ· καὶ τῇ θεωρίᾳ τῆς εἰκόνος ἡ τοῦ ζωγράφου συνεισέρχεται μνήμη · πολλῷ δήπουθεν ἡ κτίσις ὁρωμένη πρὸς τὸν δημιουργὸν ποδηγεῖ τοὺς ὁρῶντας. Οὐρανοῦ δὲ καὶ στερεώματος ἐμνημόνευσεν ἀκολούθως τῇ τοῦ μεγάλου Μωσέως διδασκαλίᾳ. Καὶ γὰρ ἐκεῖνος πρῶτον εἶπε γεγενῆσθαι τὸν οὐρανὸν, εἶτα διηγεῖται καὶ τὴν τοῦ στερεώματος δημιουργίαν· ὃν πάλιν οὐρανὸν οὐρανῶν προσηγόρευσε, φησί. Τὸ δὲ πληθυντικὸν ὄνομα τῶν οὐρανῶν ξενιζέτω μηδένα. Ἔθος γὰρ τῇ Γραφῇ ποτὲ μὲν ἑνικῶς, ποτὲ δὲ πληθυντικῶς ὀνομάζειν. Καὶ ἑνικῶς μὲν ὁ μακάριος ὀνομάζει Δαβίδ· • Οὐρανὸς γὰρ, φησὶ, τοῦ οὐρανοῦ τῷ Κυρίῳ. » Καὶ πάλιν· « Τῷ περιβάλλοντι τὸν οὐρανὸν ἐν νεφέλαις. » Πληθυντικῶς δὲ πάλιν ὁ αὐτὸς, « Αἰνεῖτε αὐτὸν, φησὶν, οἱ οὐρανοὶ τῶν οὐρανῶν. » Τὴν αὐτὴν δὲ ἔχει σημασίαν τὸ, « ῾Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ. » Ὁ μὲν γὰρ ὁρώμενος οὐρανὸς, οἷόν τις ὄροφος κατεσκευάσθη τῇ γῇ· ὁ δὲ ἀνώτερος τοῦτό ἐστι τούτῳ, ὅπερ οὗτος τῇ γῇ. Διὰ δὴ τοῦτο οὐρανὸς οὐρανοῦ καλεῖται, καὶ οὐρανοὶ οὐρανῶν ὀνομάζονται. Ἔστι δὲ ἰδεῖν καὶ πόλεις παρ' ἡμῖν διπλῆν τὴν ὀνομασίαν ἐχούσας. Καὶ γὰρ καὶ Ταρσὸν λέγομεν καὶ Ταρσοὺς, τὴν μίαν πόλιν· καὶ Θήβην καὶ Θήβας, τὴν αὐτὴν πόλιν. Οὕτω Μυκήνην τε καὶ Μυκήνας ἐκάλουν οἱ παλαιοὶ, μίαν πόλιν εἰδότες τὴν πληθυντικῶς ὀνομαζομένην. Ταῦτα δὲ μοι οὐχ ἁπλῶς εἴρηται, ἀλλὰ διὰ τοὺς πολλοὺς οὐρανοὺς ἀριθμεῖν πειρωμένους.
« Hoi ouranoi diēgountai doxan Theou ; poiēsin de cheirōn autou anangellei to stereōma. » ᾿Arkei , phēsi, kai monon phainomenon tōn ouranōn to kallos kai megethos, tou Dēmiourgou tēn dynamin kēryxai; ei gar ho megistēn kai kallistēn oikodomian theōmenos, ton oikodomon thaumazei ; kai ho skaphos horōn eu kai kalōs kateskeuasmenon, ton naupēgon ennoei; kai tę̄ theōrią tēs eikonos hē tou zōgraphou syneiserchetai mnēmē ; pollǭ dēpouthen hē ktisis horōmenē pros ton dēmiourgon podēgei tous horōntas. Ouranou de kai stereōmatos emnēmoneusen akolouthōs tę̄ tou megalou Mōseōs didaskalią. Kai gar ekeinos prōton eipe gegenēsthai ton ouranon, eita diēgeitai kai tēn tou stereōmatos dēmiourgian; hon palin ouranon ouranōn prosēgoreuse, phēsi. To de plēthyntikon onoma tōn ouranōn xenizetō mēdena. Ethos gar tę̄ Graphę̄ pote men henikōs, pote de plēthyntikōs onomazein. Kai henikōs men ho makarios onomazei Dabid; • Ouranos gar, phēsi, tou ouranou tǭ Kyriǭ. » Kai palin; « Tǭ periballonti ton ouranon en nephelais. » Plēthyntikōs de palin ho autos, « Aineite auton, phēsin, hoi ouranoi tōn ouranōn. » Tēn autēn de echei sēmasian to, « ῾Ho ouranos tou ouranou tǭ Kyriǭ. » Ho men gar horōmenos ouranos, hoion tis orophos kateskeuasthē tę̄ gę̄; ho de anōteros touto esti toutǭ, hoper houtos tę̄ gę̄. Dia dē touto ouranos ouranou kaleitai, kai ouranoi ouranōn onomazontai. Esti de idein kai poleis par' hēmin diplēn tēn onomasian echousas. Kai gar kai Tarson legomen kai Tarsous, tēn mian polin; kai Thēbēn kai Thēbas, tēn autēn polin. Houtō Mykēnēn te kai Mykēnas ekaloun hoi palaioi, mian polin eidotes tēn plēthyntikōs onomazomenēn. Tauta de moi ouch haplōs eirētai, alla dia tous pollous ouranous arithmein peirōmenous.
"The heavens declare the glory of God, and the firmament proclaims the work of his hands." The mere sight of the beauty and size of the heavens, he says, is enough to proclaim the Creator's power. If one who sees a very great and beautiful building admires the builder, and one who sees a boat well and finely made thinks of the shipwright, and the memory of the painter comes with the sight of the picture, much more does creation, when seen, lead those who see it to the Creator. He mentioned heaven and the firmament in keeping with the teaching of the great Moses. For he first said that heaven was made, then recounts the creation of the firmament, which he again called heaven. Let no one be surprised at the plural name "heavens." Scripture is accustomed to name it sometimes in the singular, sometimes in the plural. In the singular the blessed David says: "The heaven of heaven belongs to the Lord"; and again: "Who covers the heaven with clouds." In the plural the same writer says: "Praise him, you heavens of heavens." And "the heaven of heaven belongs to the Lord" has the same meaning. For the visible heaven was made like a roof for the earth, while the higher one is to this what this is to the earth. Therefore it is called the heaven of heaven, and they are named the heavens of heavens. Among us too one can see cities with a double name: we say both Tarsus and Tarsoi for the one city, and Thebe and Thebes for the same city; so the ancients called Mycene and Mycenae, knowing the city named in the plural to be one. I have said this not without reason, but because of those who try to count many heavens.
Ps 19:1 (18:2 LXX) (quotation, high confidence) · Gen 1:1 (allusion, high confidence) · Gen 1:8 (allusion, high confidence) · Ps 115:16 (113:24 LXX) (quotation, high confidence) · Ps 147:8 (146:8 LXX) (quotation, high confidence) · Ps 148:4 (quotation, high confidence)
Notes and citation
Summary: Psalm 19:1: the beauty of the heavens leads to the Creator; the plural "heavens" does not mean many heavens, as with city names like Thebes.
Notes on the original text
- Digital text corrected (repeated word (OCR); stray letters (OCR); stray mark (OCR)): δύναμιν τε κηρύξαι → δύναμιν κηρύξαι; εἰκόνος ἡ τα τοῦ → εἰκόνος ἡ τοῦ; ἑνικῶς ", → ἑνικῶς,; σημασίαν τὸ δι, → σημασίαν τὸ,; ὁ δὲ δὲ ἀνώτερος → ὁ δὲ ἀνώτερος.
Cite (SBL): Theodoret, Interp. Ps. 18.2 (PG 80 80:991; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-2
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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.
18.3PG 80 80:991
« Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα · καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν. » Καὶ γὰρ ἡ τεταγμένη νυκτὸς καὶ ἡμέρας διαδοχὴ, τοὺς ὑπὸ τοῦ Δημιουργοῦ τεθέντας ὑποδείκνυσιν ὅρους, οὓς παραβαίνειν ἡ ἄψυχος οὐκ ἀνέχεται κτίσις. Πρὸς γὰρ τὴν χρείαν τῶν ἀνθρώπων ἡμέρα καὶ νὺξ αὐξανόμεναί τε καὶ μειούμεναι, καὶ παρ' ἀλλήλων τὸν χρόνον δανειζόμεναι, καὶ πάλιν ἀλλήλαις τὸ χρέος ἐκτιννύουσαι, τὴν ἐφεστῶσαν αὐταῖς ὑποδεικνύουσι προμήθειαν. Τὸ δὲ, « Ἐρεύγεται ῥῆμα, καὶ ἀναγγέλλει γνῶσιν, καὶ διηγοῦνται δόξαν, οὐκ ἔμψυχα εἶναι διδάσκει τὰ ὁρώμενα · ἀλλὰ προσωποποιία τίς ἐστι, παιδεύουσα πάντας ἀπὸ τῶν ὁρωμένων ἐπὶ τὸν ἀόρατον ποδηγεῖσθαι Θεὸν , κἀκείνῳ προσφέρειν τὴν ὑμνῳδίαν.
« Hēmera tę̄ hēmerą ereugetai rhēma ; kai nyx nykti anangellei gnōsin. » Kai gar hē tetagmenē nyktos kai hēmeras diadochē, tous hypo tou Dēmiourgou tethentas hypodeiknysin horous, hous parabainein hē apsychos ouk anechetai ktisis. Pros gar tēn chreian tōn anthrōpōn hēmera kai nyx auxanomenai te kai meioumenai, kai par' allēlōn ton chronon daneizomenai, kai palin allēlais to chreos ektinnyousai, tēn ephestōsan autais hypodeiknyousi promētheian. To de, « Ereugetai rhēma, kai anangellei gnōsin, kai diēgountai doxan, ouk empsycha einai didaskei ta horōmena ; alla prosōpopoiia tis esti, paideuousa pantas apo tōn horōmenōn epi ton aoraton podēgeisthai Theon , kakeinǭ prospherein tēn hymnǭdian.
"Day pours forth speech to day, and night proclaims knowledge to night." The ordered succession of night and day shows the bounds set by the Creator, which inanimate creation does not dare to transgress. For day and night grow and shrink to meet human need, borrowing time from each other and paying the debt back to each other again, and so show the providence that presides over them. "Pours forth speech," "proclaims knowledge," and "declare glory" do not teach that the visible things are animate; it is a personification, teaching all to be led from the visible to the invisible God and to offer him their hymn.
Ps 19:2 (18:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 19:2: the ordered exchange of day and night proclaims God's providence; their "speech" is a personification.
Cite (SBL): Theodoret, Interp. Ps. 18.3 (PG 80 80:991; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-3
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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.
18.4PG 80 80:993
« Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν· καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν εἰπών · Καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν· οὐ ῥήσεσιν, οὐδὲ λόγοις', ὧν οὐκ ἀκούονται αἱ φωναὶ ', ἀλλ᾽ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ ἦχος αὐτῶν· ἢ κατὰ τὸν ᾿Ακύλαν, ὁ κανὼν αὐτῶν. Οὔτε γὰρ λόγους, οὔτε ῥήματα προφέρουσαι, ἀλλὰ τὸν κανόνα, καὶ τὴν οἰκείαν τάξιν ὑποδεικνῦσαι, πᾶσαν τὴν γῆν καὶ θάλατταν εἰς τὴν θείαν καλοῦσιν ὑμνῳδίαν.
« Ouk eisi laliai oude logoi, hōn ouk akouontai hai phōnai autōn. Eis pasan tēn gēn exēlthen ho phthongos autōn; kai eis ta perata tēs oikoumenēs ta rhēmata autōn. » Touto saphesteron ho Symmachos hērmēneusen eipōn ; Kai nyx nykti anangellei gnōsin; ou rhēsesin, oude logois', hōn ouk akouontai hai phōnai ', all᾽ eis pasan tēn gēn exēlthen ho ēchos autōn; ē kata ton ᾿Akylan, ho kanōn autōn. Oute gar logous, oute rhēmata propherousai, alla ton kanona, kai tēn oikeian taxin hypodeiknysai, pasan tēn gēn kai thalattan eis tēn theian kalousin hymnǭdian.
"There are no speeches or words whose voices are not heard. Their sound has gone out into all the earth, and their words to the ends of the world." Symmachus translated this more clearly, saying: "And night proclaims knowledge to night, not by speeches or words whose voices are not heard; but their sound has gone out into all the earth," or according to Aquila, "their rule." Uttering neither words nor speech, but showing their rule and their own order, they call all the earth and sea to the divine hymn.
Ps 19:3 (18:4 LXX) (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 19:3–4: creation speaks without words, its order calling the whole world to praise.
Notes on the original text
- Digital text corrected (OCR letter): ἀκούονται ἀἱ φωναὶ → ἀκούονται αἱ φωναὶ.
Cite (SBL): Theodoret, Interp. Ps. 18.4 (PG 80 80:993; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-18-4) · 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.
18.6PG 80 80:993
« Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ · καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ. ᾿Αγαλλιάσεται ὡς γίγας δραμεῖν ὁδόν· ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ· καὶ τὸ κατάντημα αὐτοῦ ἕως ἄκρου τοῦ οὐρανοῦ. » Καὶ ταῦτα σαφέστερον οἱ τρεῖς ἡρμήνευσαν. Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα, φησὶν, ἐν αὐτοῖς · τουτἐστιν ἐν τοῖς οὐρανοῖς. Οὕτω γὰρ καὶ ὁ μέγας ἐδίδαξε Μωσῆς · « Καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους · καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς. » Αὐτὸ τοῦτο καὶ ὁ θεῖος ἔφη Δαβίδ, ὅτι ἔθετο τὸ σκήνωμα ἐν τοῖς οὐρανοῖς τῷ ἡλίῳ: ὥστε αὐτὸν ἐπ᾿ ἐκείνων ὀχούμενον, καὶ κατὰ μὲν τὸ κάλλος μιμεῖσθαι νυμφίον ἐκ παστάδος προϊόντα μετὰ πολλῆς εὐπρεπείας· κατὰ δὲ τὸ τάχος, γίγαντά τινα μετὰ πολλῆς διατρέχοντα ῥώμης καὶ ἰσχύος · [ μηδενὸς ἐμποδὼν ἱσταμένου, καὶ τῆς ἐπὶ τὰ πρόσω πορείας πειρωμένου κωλύειν· οὕτω καὶ οὗτος ἀνίσχει μὲν ἀπὸ τῆς ἕω, ἐν μιᾷ δὲ ἡμέρᾳ τὸν οὐρανὸν διατρέχει τὴν ἑσπέραν καταλαμβάνει, παντὶ ζώῳ μεταδιδοὺς τῆς οἰκείας θερμότητος. ] « Καὶ οὐκ ἔστιν ὃς ἀποκρυβήσεται τῆς θέρμης αὐτοῦ. » Τῆς θέρμης ἐνταῦθα ἀντὶ τοῦ φωτὸς ἐμνημόνευσε, μείζονα δεικνὺς τὴν ἐνέργειαν τοῦ χειροποιήτου φωτός · ὅτι καὶ πόῤῥωθεν ὄντας δυνατὸν ἀπολαῦσαι τῆς θέρμης. Τὸ γὰρ χειροποίητον φῶς οὐχ οἷόν τε μὴ πελάζοντας τοῦτο ποιῆσαι. Ὁ δέ γε ἥλιος καὶ πόρῥωθεν ἀφεὶς ἀκτῖνας τῆς θέρμης σὺν τῷ φωτί μεταδίδωσιν. ᾿Απόχρη καὶ ταῦτα δεῖξαι τοῖς ἀνθρώποις τὸν Ποιητήν · ἀλλ᾿ ὅμως καὶ νόμον ἔδωκεν εἰς βοήθειαν, ἐπιστρέψαι τοὺς πλανωμένους δυνάμενον.
« En tǭ hēliǭ etheto to skēnōma autou ; kai autos hōs nymphios ekporeuomenos ek pastou autou. ᾿Agalliasetai hōs gigas dramein hodon; ap᾿ akrou tou ouranou hē exodos autou; kai to katantēma autou heōs akrou tou ouranou. » Kai tauta saphesteron hoi treis hērmēneusan. En tǭ hēliǭ etheto to skēnōma, phēsin, en autois ; toutestin en tois ouranois. Houtō gar kai ho megas edidaxe Mōsēs ; « Kai epoiēsen ho Theos tous dyo phōstēras tous megalous ; kai etheto autous en tǭ stereōmati tou ouranou eis phausin epi tēs gēs. » Auto touto kai ho theios ephē Dabid, hoti etheto to skēnōma en tois ouranois tǭ hēliǭ: hōste auton ep᾿ ekeinōn ochoumenon, kai kata men to kallos mimeisthai nymphion ek pastados proïonta meta pollēs euprepeias; kata de to tachos, giganta tina meta pollēs diatrechonta rhōmēs kai ischyos ; [ mēdenos empodōn histamenou, kai tēs epi ta prosō poreias peirōmenou kōlyein; houtō kai houtos anischei men apo tēs heō, en mią de hēmerą ton ouranon diatrechei tēn hesperan katalambanei, panti zōǭ metadidous tēs oikeias thermotētos. ] « Kai ouk estin hos apokrybēsetai tēs thermēs autou. » Tēs thermēs entautha anti tou phōtos emnēmoneuse, meizona deiknys tēn energeian tou cheiropoiētou phōtos ; hoti kai porrhōthen ontas dynaton apolausai tēs thermēs. To gar cheiropoiēton phōs ouch hoion te mē pelazontas touto poiēsai. Ho de ge hēlios kai porrhōthen apheis aktinas tēs thermēs syn tǭ phōti metadidōsin. ᾿Apochrē kai tauta deixai tois anthrōpois ton Poiētēn ; all᾿ homōs kai nomon edōken eis boētheian, epistrepsai tous planōmenous dynamenon.
"In the sun he has set his tent; and he is like a bridegroom coming out of his chamber. He will exult like a giant to run his course; his going forth is from the end of heaven, and his circuit to the end of heaven." The three translators rendered this more clearly: "For the sun he has set a tent in them," that is, in the heavens. So too the great Moses taught: "And God made the two great lights and set them in the firmament of heaven to give light upon the earth." The divine David said this very thing, that he set a tent for the sun in the heavens, so that, riding upon them, it imitates in beauty a bridegroom coming out of his chamber in great comeliness, and in speed a giant running with great strength and force; [with nothing standing in its way or trying to hinder its course forward; so it rises from the east, crosses heaven in one day, and reaches the west, giving every living thing a share of its warmth.] "And there is none who will be hidden from its heat." Here he mentioned heat instead of light, showing that its working is greater than that of man-made light, since even those far away can enjoy its heat. Man-made light cannot do this unless one comes near; but the sun, sending its rays even from afar, gives heat together with light. These things are enough to show people the Maker; yet he also gave a law as a help, able to turn back those who stray.
Ps 19:4 (18:5 LXX) (quotation, high confidence) · Ps 19:5 (18:6 LXX) (quotation, high confidence) · Ps 19:6 (18:7 LXX) (quotation, high confidence) · Gen 1:16 (quotation, high confidence) · Gen 1:17 (quotation, high confidence)
Notes and citation
Summary: Psalm 19:4b–6: the sun, set in the heavens, runs its course like a bridegroom and giant and warms all from afar.
- The bracketed passage is bracketed in the printed text (probably an addition from another commentator).
Notes on the original text
- Digital text corrected (split word (OCR); stray letter (OCR); stray mark (OCR)): δραμεῖν ὁδόν τ· → δραμεῖν ὁδόν·; εἰς φαῦσιν ὁ ἐπὶ → εἰς φαῦσιν ἐπὶ; Τῆς " θέρμης → Τῆς θέρμης; τοῖς ἀν· θρώποις → τοῖς ἀνθρώποις; ἔδω κεν → ἔδωκεν.
Cite (SBL): Theodoret, Interp. Ps. 18.6 (PG 80 80:993; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-6
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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.
18.8PG 80 80:995
« Ὁ νόμος [γὰρ, φησὶν,] Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστὴ, σοφίζουσα νήπια. Τὰ δικαιώματα Κυρίου εὐθέα, εὐφραίνοντα καρδίαν· ἡ ἐντολὴ Κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς. Ὁ φόβος Κυρίου ἁγνὸς, διαμένων εἰς αἰῶνα αἰῶνος · τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό. Ἐπιθυμητά ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν · καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον.» Νόμον καὶ μαρτυρίαν, καὶ δικαιώματα, καὶ ἐντολὴν, καὶ κρίματα, τὸν Μωσαϊκὸν νόμον καλεῖ · οὕτω γὰρ καὶ αὐτὸς ὁ νόμος ἑαυτὸν ὀνομάζει · ποτὲ μὲν γὰρ λέγει · • Ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ἃ ἔδωκε Κύριος Μωσῇ. » Καὶ ἀλλαχοῦ · « Φυλάξεις τὸν νόμον Κυρίου τοῦ Θεοῦ σου, καὶ τηρήσεις τὰς ἐντολὰς αὐτοῦ· · καὶ καλεῖται μὲν νόμος, ὡς τὴν ἀρίστην πολιτείαν ῥυθμίζων, καὶ διατάττων. Μαρτυρία δὲ, ὡς τοὺς ἁμαρτάνοντας διαμαρτυρόμενος , καὶ τῆς παραβάσεως τὴν τιμωρίαν ὑποδεικνύς δικαιώματα δὲ, ὡς διδάσκων τὸ δίκαιον, καὶ ἀπαγορεύων τὸ ἄδικον, καὶ τοὺς κατορθοῦντας ἀποφαίνων δικαίους· ἐντολὴ δὲ, ὡς τὸ πρακτέον ἐντελλόμενος καὶ κελεύων δεσποτικῶς· κρίματα δὲ, ὡς τὰς θείας ψήφους ὑποδεικνὺς, καὶ διδάσκων τίνων μὲν ὁ φυλάττων τεύξεται ἀγαθῶν, τίσιν δὲ ὁ παραβαίνων τιμωρίαις παραδοθήσεται. Λέγει τοίνυν, ὅτι ὁ νόμος τοῦ Θεοῦ, μώμου παντὸς ἐλεύθερος ὢν, τὰς τῶν ἀνθρώπων ἐπιστρέφει ψυχὰς, καὶ ἀμώμους αὐτὰς ἀπεργάζεται. Δεδιττομένη δὲ ἡ μαρτυρία τοὺς ἀτελεῖς καὶ νηπίους σοφίζει · εὐφραίνει δὲ τὴν καρδίαν τὰ δικαιώματα, τῆς δικαιώσεως τὴν αἰτίαν ὑποδεικνῦντα. Ἡ ἐντολὴ δὲ φωτίζει τῆς διανοίας τὸ ὀπτικὸν, διδάσκουσα τί τὸν τῶν ὅλων θεραπεύει Θεόν· ἡ εὐλάβεια μέν τοι καὶ ὁ τοῦ Θεοῦ φόβος, τὴν τούτων ὑποτιθέμενος φυλακὴν, τῶν αἰωνίων ἀγαθῶν προξενεῖ τὴν ἀπόλαυσιν. Εἰκότως δὲ τὸν τοῦ Θεοῦ φόβον ἀγνὸν προσηγόρευσε, τουτέστι μέμψεως καθαρόν· ὡς τοῦ ἀνθρωπείου φόβου ψεγομένου, καὶ δειλίας προσηγορίαν ἔχοντος • τὰ δὲ κρίματα ἀληθινὰ καὶ δεδικαιωμένα ὠνόμασεν· ἄτε δὴ καὶ τιμὰς καὶ τιμωρίας ἐνδίκους ἐπιφέροντα τοῖς ἀνθρώποις. Ταῦτα οὖν ἔφη καὶ χρυσοῦ καὶ λίθων τιμίων τιμιώτερα, καὶ μέλιτος εἶναι γλυκύτερα · ἀλλ᾽ οὐ πᾶσιν ἀνθρώποις, ἀλλὰ τοῖς ἀληθῶς ἀνθρώποις, ὧν ὁ βίος οὐ παραβάλλεται τοῖς ἀλόγοις κτήνεσι, κατὰ τὴν αὐτοῦ τοῦ Προφήτου φωνήν.
« Ho nomos [gar, phēsin,] Kyriou amōmos, epistrephōn psychas; hē martyria Kyriou pistē, sophizousa nēpia. Ta dikaiōmata Kyriou euthea, euphrainonta kardian; hē entolē Kyriou tēlaugēs, phōtizousa ophthalmous. Ho phobos Kyriou hagnos, diamenōn eis aiōna aiōnos ; ta krimata Kyriou alēthina, dedikaiōmena epi to auto. Epithymēta hyper chrysion kai lithon timion polyn ; kai glykytera hyper meli kai kērion.» Nomon kai martyrian, kai dikaiōmata, kai entolēn, kai krimata, ton Mōsaïkon nomon kalei ; houtō gar kai autos ho nomos heauton onomazei ; pote men gar legei ; • Tauta ta dikaiōmata kai ta krimata, ha edōke Kyrios Mōsę̄. » Kai allachou ; « Phylaxeis ton nomon Kyriou tou Theou sou, kai tērēseis tas entolas autou; ; kai kaleitai men nomos, hōs tēn aristēn politeian rhythmizōn, kai diatattōn. Martyria de, hōs tous hamartanontas diamartyromenos , kai tēs parabaseōs tēn timōrian hypodeiknys dikaiōmata de, hōs didaskōn to dikaion, kai apagoreuōn to adikon, kai tous katorthountas apophainōn dikaious; entolē de, hōs to prakteon entellomenos kai keleuōn despotikōs; krimata de, hōs tas theias psēphous hypodeiknys, kai didaskōn tinōn men ho phylattōn teuxetai agathōn, tisin de ho parabainōn timōriais paradothēsetai. Legei toinyn, hoti ho nomos tou Theou, mōmou pantos eleutheros ōn, tas tōn anthrōpōn epistrephei psychas, kai amōmous autas apergazetai. Dedittomenē de hē martyria tous ateleis kai nēpious sophizei ; euphrainei de tēn kardian ta dikaiōmata, tēs dikaiōseōs tēn aitian hypodeiknynta. Hē entolē de phōtizei tēs dianoias to optikon, didaskousa ti ton tōn holōn therapeuei Theon; hē eulabeia men toi kai ho tou Theou phobos, tēn toutōn hypotithemenos phylakēn, tōn aiōniōn agathōn proxenei tēn apolausin. Eikotōs de ton tou Theou phobon agnon prosēgoreuse, toutesti mempseōs katharon; hōs tou anthrōpeiou phobou psegomenou, kai deilias prosēgorian echontos • ta de krimata alēthina kai dedikaiōmena ōnomasen; ate dē kai timas kai timōrias endikous epipheronta tois anthrōpois. Tauta oun ephē kai chrysou kai lithōn timiōn timiōtera, kai melitos einai glykytera ; all᾽ ou pasin anthrōpois, alla tois alēthōs anthrōpois, hōn ho bios ou paraballetai tois alogois ktēnesi, kata tēn autou tou Prophētou phōnēn.
"The law [, he says,] of the Lord is blameless, turning souls; the testimony of the Lord is faithful, making infants wise. The ordinances of the Lord are right, gladdening the heart; the commandment of the Lord is radiant, enlightening the eyes. The fear of the Lord is pure, enduring for ever and ever; the judgments of the Lord are true, justified altogether. They are more desirable than gold and much precious stone, and sweeter than honey and the honeycomb." He calls the Mosaic law law, testimony, ordinances, commandment, and judgments; for so the law names itself. Sometimes it says, "These are the ordinances and judgments which the Lord gave to Moses"; and elsewhere, "You shall keep the law of the Lord your God and observe his commandments." It is called law as regulating and ordering the best way of life; testimony, as testifying against sinners and showing the punishment for transgression; ordinances, as teaching what is just, forbidding what is unjust, and declaring just those who do right; commandment, as commanding what must be done and ordering it with authority; judgments, as showing the divine sentences and teaching what good things the one who keeps it will obtain and to what punishments the transgressor will be handed over. He says, then, that God's law, being free of every blemish, turns people's souls and makes them blameless. The testimony, by frightening, makes the imperfect and infants wise; the ordinances gladden the heart, showing the cause of justification. The commandment enlightens the sight of the mind, teaching what serves the God of all; and reverence and the fear of God, which counsel the keeping of these, procure the enjoyment of eternal good things. Fittingly he called the fear of God pure, that is, free of blame, since human fear is blamed and is called cowardice. The judgments he called true and justified, since they bring just honors and punishments on people. These, then, he said, are more precious than gold and precious stones and sweeter than honey; not to all people, but to those who are truly human, whose life is not compared to the senseless beasts, according to the prophet's own words.
Ps 19:7 (18:8 LXX) (quotation, high confidence) · Ps 19:8 (18:9 LXX) (quotation, high confidence) · Ps 19:9 (18:10 LXX) (quotation, high confidence) · Ps 19:10 (18:11 LXX) (quotation, high confidence) · Deut 6:17 (allusion, medium confidence) · Ps 49:12 (48:13 LXX) (allusion, medium confidence)
Notes and citation
Summary: Psalm 19:7–10: the law of Moses under its five names (law, testimony, ordinances, commandment, judgments) and what each does.
Notes on the original text
- Digital text corrected (stray mark (OCR); transposed letters (OCR)): Τὰ δικαιώματα» Κυρίου → Τὰ δικαιώματα Κυρίου; ματρυρίαν → μαρτυρίαν.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Ps. 18.8 (PG 80 80:995; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-8
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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.
18.12PG 80 80:997
« Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά. » Ἐπὶ τίνι κέρδει, σαφέστερον δίδαξον· « Ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή. » Μεγίστη, φησὶν, ἀντίδοσις πρόκειται τοῖς ταῦτα φυλάττειν προαιρουμένοις · καὶ ἐπειδήπερ εἴρηκε τοῦ Θεοῦ φυλάττειν τὰ κρίματα, εἰς νοῦν λαβὼν τὴν ἀνθρωπίνην ἀσθένειαν, καὶ τοῦ ῥήματος τὸ ὑπέρογκον λογισάμενος, εὐθὺς ἐπήγαγε ·
« Kai gar ho doulos sou phylassei auta. » Epi tini kerdei, saphesteron didaxon; « En tǭ phylassein auta antapodosis pollē. » Megistē, phēsin, antidosis prokeitai tois tauta phylattein proairoumenois ; kai epeidēper eirēke tou Theou phylattein ta krimata, eis noun labōn tēn anthrōpinēn astheneian, kai tou rhēmatos to hyperonkon logisamenos, euthys epēgage ;
"For your servant keeps them." For what gain? Teach it more clearly: "In keeping them there is great reward." A very great recompense awaits those who choose to keep these things, he says. And since he had spoken of keeping God's judgments, taking human weakness to mind and considering how overbearing the claim was, he at once added:
Ps 19:11 (18:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 19:11: keeping God's law brings great reward.
Cite (SBL): Theodoret, Interp. Ps. 18.12 (PG 80 80:997; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-12
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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.
18.13PG 80 80:997
« Παραπτώματα τίς συνήσει; ἀπὸ τῶν κρυφίων μου καθάρισόν με. › Κἂν γὰρ προθυμίᾳ πολλῇ φυλάξαι βουληθῶ τοῦ Θεοῦ τὰς ἐντολὰς, ὑπὸ τῆς φυσικῆς ἀσθενείας εἰς πολλὰ παρὰ γνώμην καθέλκομαι · καί τινα μὲν ἀγνοῶν πλημμελῶ, τινὰ δὲ ὑπὸ τῶν προσπιπτουσῶν νικώμενος περιστάσεων . Κἂν διαφύγω δὲ τῶν ἔργων τὴν μαρτυρίαν , ῥύπου με παντὸς ἀναπιμπλῶσιν οἱ λογισμοί. Διὰ τοῦτο ἱκετεύω σε τὸν καθᾶραι δυνάμενον, καὶ βοῶ. • ᾿Ἀπὸ τῶν κρυφίων μου καθάρισόν με.»
« Paraptōmata tis synēsei? apo tōn kryphiōn mou katharison me. › Kan gar prothymią pollę̄ phylaxai boulēthō tou Theou tas entolas, hypo tēs physikēs astheneias eis polla para gnōmēn kathelkomai ; kai tina men agnoōn plēmmelō, tina de hypo tōn prospiptousōn nikōmenos peristaseōn . Kan diaphygō de tōn ergōn tēn martyrian , rhypou me pantos anapimplōsin hoi logismoi. Dia touto hiketeuō se ton katharai dynamenon, kai boō. • ᾿Apo tōn kryphiōn mou katharison me.»
"Who will understand his faults? Cleanse me from my hidden ones." Even if I wish with great eagerness to keep God's commandments, I am dragged by natural weakness into many things against my will. Some sins I commit in ignorance, others overcome by circumstances that befall me. And even if I escape the evidence of deeds, my thoughts fill me with every defilement. Therefore I entreat you, who are able to cleanse, and cry: "Cleanse me from my hidden ones."
Ps 19:12 (18:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 19:12: weakness, ignorance and impure thoughts make cleansing from hidden faults necessary.
Cite (SBL): Theodoret, Interp. Ps. 18.13 (PG 80 80:997; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-18-13) · 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.
18.14PG 80 80:997
« Καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου. » Οὐ γὰρ μόνον με οἱ λογισμοὶ κυκλοῦσιν, ἀλλὰ καὶ τῶν δαιμόνων τὸ στίφος πολιορκεί· καὶ οἱ μὲν ἔξωθεν ἐπιβουλεύουσιν, οἱ δὲ συμπράττουσιν ἔνδοθεν. Εἰκότως δὲ αὐτοὺς ἀλλοτρίους ὠνόμασεν, ὡς δυσμενεῖς καὶ πολεμίους, καὶ παντελῶς ἀρνησαμένους τὴν πρὸς ἡμᾶς οἰκειότητα. • Ἐὰν μή μου κατακυριεύσουσι, τότε ἄμωμος ἔσομαι· καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης. Καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου, καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν μού ἐστι διαπαντός. » Τῆς δὲ σῆς ἐπικουρίας ἀπολαῦσαι ποθῶ· ἵνα τὰς τούτων ἐπιβουλὰς διαδρὰς, μώμου σοι παντὸς ἐλευθέραν τὴν ψυχὴν παραστήσω· καὶ τῶν προεπταισμένων παρὰ σοῦ λαβὼν τὴν συγγνώμην, αἰώνιόν σοι προσενέγκω τὴν ὑμνῳδίαν, τῶν σῶν λογίων διηνεκῆ τὴν μελέτην ποιούμενος. Διὰ τούτων μέντοι τὴν καινὴν διαθήκην προαγορεύει, καὶ τοῦ βαπτίσματος τὴν χάριν, καὶ τὴν τοῦ παναγίου Πνεύματος δωρεάν· ὑφ᾽ ἧς καὶ τῶν προεπταισμένων τὴν ἄφεσιν λαμβάνουσιν οἱ πιστεύοντες· καὶ εἰς τὸν ἔπειτα χρόνον ἱκανὴν βοήθειαν ἔχοντες, καὶ τῶν ἐπανισταμένων παθῶν καὶ τῶν ἐπιβούλων καὶ πονηρῶν περιγίνονται πνευμάτων. Τούτοις ἐπιφέρει· : Κύριε βοηθέ μου, καὶ λυτρωτά μου. » ῾Αρμόδιον τῷ ψαλμῷ τὸ ἀκροτελεύτιον τεθεικὼς, Κύριον μὲν ἐκάλεσεν ὡς ποιητὴν καὶ δημιουργόν· λυτρωτὴν δὲ, ὡς διὰ τῆς παλιγγενέσεως τοῦ παναγίου βαπτίσματος, τῆς μὲν προτέρας ἐλευθεροῦντα φθορᾶς, καὶ τῆς τῶν δαιμόνων δουλείας λυτρούμενον, ἀφθαρσίαν δὲ καὶ ἀθανασίαν δωρούμενον· καὶ ταῦτα δὲ κἀκεῖνα ὁ ψαλμὸς περιέχει, καὶ τὰ μὲν πρῶτα, τὴν δημιουργίαν διδάσκει καὶ πρόνοιαν· τὰ δὲ μέσα, τὸν νόμον· τὰ δὲ τελευταῖα, τὴν χάριν. « Παραπτώματα γὰρ, φησὶ, τίς συνήσει; καὶ ἀπὸ τῶν κρυφίων μου καθάρισόν με, Κύριε, καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου» καὶ, « Κύριε βοηθέ μου, καὶ λυτρωτά μου. » Τούτων δὲ τῶν ἀγαθῶν χορηγὸς ἡ καινή διαθήκη.
« Kai apo allotriōn pheisai tou doulou sou. » Ou gar monon me hoi logismoi kyklousin, alla kai tōn daimonōn to stiphos poliorkei; kai hoi men exōthen epibouleuousin, hoi de symprattousin endothen. Eikotōs de autous allotrious ōnomasen, hōs dysmeneis kai polemious, kai pantelōs arnēsamenous tēn pros hēmas oikeiotēta. • Ean mē mou katakyrieusousi, tote amōmos esomai; kai katharisthēsomai apo hamartias megalēs. Kai esontai eis eudokian ta logia tou stomatos mou, kai hē meletē tēs kardias mou enōpion mou esti diapantos. » Tēs de sēs epikourias apolausai pothō; hina tas toutōn epiboulas diadras, mōmou soi pantos eleutheran tēn psychēn parastēsō; kai tōn proeptaismenōn para sou labōn tēn syngnōmēn, aiōnion soi prosenenkō tēn hymnǭdian, tōn sōn logiōn diēnekē tēn meletēn poioumenos. Dia toutōn mentoi tēn kainēn diathēkēn proagoreuei, kai tou baptismatos tēn charin, kai tēn tou panagiou Pneumatos dōrean; hyph᾽ hēs kai tōn proeptaismenōn tēn aphesin lambanousin hoi pisteuontes; kai eis ton epeita chronon hikanēn boētheian echontes, kai tōn epanistamenōn pathōn kai tōn epiboulōn kai ponērōn periginontai pneumatōn. Toutois epipherei; : Kyrie boēthe mou, kai lytrōta mou. » ῾Armodion tǭ psalmǭ to akroteleution tetheikōs, Kyrion men ekalesen hōs poiētēn kai dēmiourgon; lytrōtēn de, hōs dia tēs palingeneseōs tou panagiou baptismatos, tēs men proteras eleutherounta phthoras, kai tēs tōn daimonōn douleias lytroumenon, aphtharsian de kai athanasian dōroumenon; kai tauta de kakeina ho psalmos periechei, kai ta men prōta, tēn dēmiourgian didaskei kai pronoian; ta de mesa, ton nomon; ta de teleutaia, tēn charin. « Paraptōmata gar, phēsi, tis synēsei? kai apo tōn kryphiōn mou katharison me, Kyrie, kai apo allotriōn pheisai tou doulou sou» kai, « Kyrie boēthe mou, kai lytrōta mou. » Toutōn de tōn agathōn chorēgos hē kainē diathēkē.
"And from aliens spare your servant." Not only do my thoughts surround me, but the horde of demons besieges me; they plot from outside, and my thoughts work with them from within. Fittingly he called them aliens, as hostile and enemies who have wholly renounced kinship with us. "If they do not lord it over me, then I shall be blameless, and I shall be cleansed from great sin. And the words of my mouth will be acceptable, and the meditation of my heart is before you continually." I long to enjoy your help, so that, escaping their plots, I may present to you a soul free of every blemish, and, receiving from you pardon for past sins, offer you an everlasting hymn, meditating continually on your oracles. By these words he foretells the new covenant, the grace of baptism, and the gift of the all-holy Spirit, by which believers receive forgiveness of past sins and, having sufficient help for the time to come, overcome the passions that rise against them and the plotting, evil spirits. To this he adds: "Lord, my helper and my redeemer." He has set a fitting close to the psalm. He called him Lord as maker and creator, and redeemer as one who, through the rebirth of all-holy baptism, frees us from our former corruption, redeems us from slavery to demons, and grants incorruption and immortality. The psalm contains both: its first part teaches creation and providence, its middle the law, and its last the grace: "Who will understand his faults? Cleanse me from my hidden ones, Lord, and from aliens spare your servant"; and "Lord, my helper and my redeemer." The giver of these good things is the new covenant.
Ps 19:13 (18:14 LXX) (quotation, high confidence) · Ps 19:14 (18:15 LXX) (quotation, high confidence) · Ps 19:12 (18:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 19:13–14: the "aliens" are demons; the close of the psalm foretells baptism, forgiveness, and the gift of the Spirit in the new covenant.
Notes on the original text
- Digital text corrected (OCR mark; split word (OCR); stray letters (OCR); stray word (OCR)): σου.) Οὐ → σου. » Οὐ; ἐνὡπιόν μού σο ἐστι → ἐνώπιόν μού ἐστι; Τῆς δ' δὲ σῆς → Τῆς δὲ σῆς; διηνεκῆ δὲ τὴν → διηνεκῆ τὴν; προεπταισμένων δε τὴν → προεπταισμένων τὴν; τελευ ταῖα → τελευταῖα; ἀπὸ ει τῶν → ἀπὸ τῶν.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 18.14 (PG 80 80:997; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/18-14
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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.
Chapter 19
19.1PG 80 80:999
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Τοῦ Σενναχηρεὶμ ἐπιστρατεύσαντος τῇ Ἰουδαίᾳ ποτὲ, καὶ στρατιὰν μεγίστην εἰς πολιορκίαν τῆς Ἱερουσαλήμ ἀποστείλαντος, ἧς ἐστρατήγει Ῥαψάκης, καὶ γράμματα τῷ Ἐζεκίᾳ πέμψαντος βλασφημίας ἁπάσης καὶ δυσσεβείας μεστά· ὁ μακάριος Ἐζεκίας, ἀνὴρ εὐσεβείᾳ πάσῃ κοσμούμενος, ταύτην λαβὼν τὴν ἐπιστολὴν, καὶ τὸν προφήτην Ἡσαΐαν εἰς συνηγορίαν παραλαβών, ἔδραμεν εἰς τὸν θεῖον νεὼν, καὶ τὴν ἐπιστολὴν ἀναπτύξας, ὑπέδειξε τῷ Θεῷ, τὴν τῶν πολεμίων διδάσκων ἀσέβειαν, καὶ παρακαλῶν τῆς γεγενημένης ἕνεκα βλασφημίας δεῖξαι τοῖς Ασσυρίοις τὴν οἰκείαν ἰσχύν. Ταῦτα πρὸ πολλῶν γενεῶν ὁ μακάριος προαγορεύει Δαβίδ, ὑπὸ τοῦ παναγίου φωτιζόμενος Πνεύματος, καὶ τὸν παρόντα λέγει ψαλμὸν, τὸν λαὸν ὑποδεικνὺς τῷ βασιλεῖ συνευχόμενον, καὶ παρακαλοῦντα δεκτὴν αὐτοῦ γενέσθαι τὴν ἱκετείαν.
« Eis to telos, psalmos tǭ Dabid. » Tou Sennachēreim epistrateusantos tę̄ Ioudaią pote, kai stratian megistēn eis poliorkian tēs Hierousalēm aposteilantos, hēs estratēgei Rhapsakēs, kai grammata tǭ Ezekią pempsantos blasphēmias hapasēs kai dyssebeias mesta; ho makarios Ezekias, anēr eusebeią pasę̄ kosmoumenos, tautēn labōn tēn epistolēn, kai ton prophētēn Hēsaïan eis synēgorian paralabōn, edramen eis ton theion neōn, kai tēn epistolēn anaptyxas, hypedeixe tǭ Theǭ, tēn tōn polemiōn didaskōn asebeian, kai parakalōn tēs gegenēmenēs heneka blasphēmias deixai tois Assyriois tēn oikeian ischyn. Tauta pro pollōn geneōn ho makarios proagoreuei Dabid, hypo tou panagiou phōtizomenos Pneumatos, kai ton paronta legei psalmon, ton laon hypodeiknys tǭ basilei syneuchomenon, kai parakalounta dektēn autou genesthai tēn hiketeian.
"To the end: a psalm of David." When Sennacherib once marched against Judea and sent a very great army to besiege Jerusalem, commanded by Rabshakeh, and sent letters to Hezekiah full of every blasphemy and impiety, the blessed Hezekiah, a man adorned with every piety, took this letter, brought the prophet Isaiah to plead with him, ran to the divine temple, opened the letter and showed it to God, pointing out the enemies' impiety and asking him, because of the blasphemy uttered, to show the Assyrians his own strength. The blessed David, enlightened by the all-holy Spirit, foretells these things many generations before, and speaks the present psalm, showing the people praying with the king and asking that his supplication be accepted.
Ps 20:1 (19:1 LXX) (quotation, high confidence) · 2 Kgs 19:14 (allusion, high confidence) · Isa 37:14 (allusion, high confidence)
Notes and citation
Summary: Psalm 20 (Greek 19) foretells the people's prayer for Hezekiah when he spread Sennacherib's blasphemous letter before God.
Cite (SBL): Theodoret, Interp. Ps. 19.1 (PG 80 80:999; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-1
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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.
19.2PG 80 80:999
« Ἐπακούσαι σου Κύριος ἐν ἡμέρᾳ θλίψεως· ὑπερασπίσαι σου τὸ ὄνομα τοῦ Θεοῦ Ἰακώβ. Ἐξαποστείλαι βοήθειαν ἐξ ἁγίου, καὶ ἐκ Σιὼν ἀντιλάβοιτό σου. » Ἐπειδὴ γὰρ εἰς τὸν θεῖον νεὼν ἕδραμεν ὁ θαυμάσιος Ἐζεκίας τὴν βλάσφημον κατέχων ἐπιστολήν, ἱκετεύουσι δεχθῆναί τε αὐτοῦ τὴν ἱκετείαν, καὶ τῆς ἐκεῖθεν ἐπικουρίας τυχεῖν. "Αγιον ἐνταῦθα τὸν νεὼν προσηγόρευσεν.
« Epakousai sou Kyrios en hēmerą thlipseōs; hyperaspisai sou to onoma tou Theou Iakōb. Exaposteilai boētheian ex hagiou, kai ek Siōn antilaboito sou. » Epeidē gar eis ton theion neōn hedramen ho thaumasios Ezekias tēn blasphēmon katechōn epistolēn, hiketeuousi dechthēnai te autou tēn hiketeian, kai tēs ekeithen epikourias tychein. "Agion entautha ton neōn prosēgoreusen.
"May the Lord answer you in the day of affliction; may the name of the God of Jacob protect you. May he send you help from the holy place, and support you out of Zion." Since the wonderful Hezekiah ran to the divine temple holding the blasphemous letter, they pray that his supplication be accepted and that he obtain help from there. Here he called the temple "the holy place."
Ps 20:1 (19:2 LXX) (quotation, high confidence) · Ps 20:2 (19:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 20:1–2: the people pray that Hezekiah's petition in the temple be heard.
Notes on the original text
- Digital text corrected (stray letters (OCR)): "Αγιον το ἐνταῦθα → "Αγιον ἐνταῦθα.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 19.2 (PG 80 80:999; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-2
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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.
19.4PG 80 80:1001
« Μνησθείη Κύριος τὰ πάσης θυσίας σου· καὶ τὸ ὁλοκαύτωμά σου πιανάτω. · Ἐπειδὴ καὶ ἐν τῷ τῆς εἰρήνης καιρῷ τῆς θείας ἐπεμελεῖτο λατρείας, εἰκότως ταῦτα περὶ αὐτοῦ διεξίασι , παρακαλοῦντες τὸν τῶν ὅλων Θεὸν ἀπιδεῖν εἰς τὴν τοῦ βασιλέως εὐσέβειαν· καὶ τῶν πολλῶν καὶ παντοδαπῶν ἱερείων μνησθῆναι, καὶ δοῦναι πάλιν εἰρήνην, ἵνα πλείοσιν αὐτὸν ἐξιλεώσηται θύμασι· τὸ γὰρ, « Ολοκαύτωμά σου πιανάτω, » οὕτως ὁ Σύμμαχος ἡρμήνευσεν, Καὶ τὴν ἀναφοράν σου πλείονα ποιήσῃ. τουτέστι τὴν ἀπὸ τῆς εἰρήνης ἄδειαν δοὺς, παράσχῃ σοι καιρὸν, εἰς τὸ πλείοσιν αὐτὸν θυσίαις ἐξιλεώσασθαι.
« Mnēstheiē Kyrios ta pasēs thysias sou; kai to holokautōma sou pianatō. ; Epeidē kai en tǭ tēs eirēnēs kairǭ tēs theias epemeleito latreias, eikotōs tauta peri autou diexiasi , parakalountes ton tōn holōn Theon apidein eis tēn tou basileōs eusebeian; kai tōn pollōn kai pantodapōn hiereiōn mnēsthēnai, kai dounai palin eirēnēn, hina pleiosin auton exileōsētai thymasi; to gar, « Olokautōma sou pianatō, » houtōs ho Symmachos hērmēneusen, Kai tēn anaphoran sou pleiona poiēsę̄. toutesti tēn apo tēs eirēnēs adeian dous, paraschę̄ soi kairon, eis to pleiosin auton thysiais exileōsasthai.
"May the Lord remember all your sacrifice, and may your burnt offering be fat." Since in time of peace too he cared for the divine worship, they fittingly say these things of him, asking the God of all to look to the king's piety, to remember his many and various sacrifices, and to give peace again so that he may propitiate him with more offerings. "May your burnt offering be fat" Symmachus translated: "and may he make your offering greater," that is, by giving the security of peace may he grant you time to propitiate him with more sacrifices.
Ps 20:3 (19:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 20:3: the people ask God to remember the king's sacrifices and grant peace for more worship.
Notes on the original text
- Digital text corrected (stray letters (OCR)): καὶ ἐν τα τῷ → καὶ ἐν τῷ.
Cite (SBL): Theodoret, Interp. Ps. 19.4 (PG 80 80:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-4
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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.
19.5PG 80 80:1001
« Δώῃ σοι Κύριος κατὰ τὴν καρδίαν σου· καὶ πᾶσαν τὴν βουλήν σου πληρώσαι. » Τὸν δίκαιον, φησὶ, κριτὴν ἱκετεύομεν, τῇ τῆς ψυχῆς σου καθαρότητι κατάλληλον τὴν ἀντίδοσιν δοῦναι.
« Dōę̄ soi Kyrios kata tēn kardian sou; kai pasan tēn boulēn sou plērōsai. » Ton dikaion, phēsi, kritēn hiketeuomen, tę̄ tēs psychēs sou katharotēti katallēlon tēn antidosin dounai.
"May the Lord grant you according to your heart, and fulfill all your counsel." We entreat the just Judge, he says, to give you a recompense matching the purity of your soul.
Ps 20:4 (19:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 20:4: the people ask a reward fitting the king's pure heart.
Cite (SBL): Theodoret, Interp. Ps. 19.5 (PG 80 80:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-5
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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.
19.6PG 80 80:1001
« ᾿Αγαλλιασόμεθα ἐπὶ τῷ σωτηρίῳ σου· καὶ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν μεγαλυνθησόμεθα. Πληρώσαι Κύριος πάντα τὰ αἰτήματα τῆς καρδίας σου. Σοῦ γὰρ τὰς αἰτήσεις λαμβάνοντος, καὶ ἡμεῖς κοινωνήσομεν τῆς εὐφροσύνης, περιφανεῖς καὶ περίβλεπτοι τῇ τοῦ Θεοῦ δυνάμει γιγνόμενοι. Νῦν ἔγνων ὅτι ἔσωσε Κύριος τὸν Χριστὸν αὐτοῦ· ἐπακούσεται αὐτοῦ ἐξ οὐρανοῦ ἁγίου αὐτοῦ. » Δι' αὐτῶν, φησὶ, μεμαθήκαμεν τῶν πραγμάτων, ὡς τῷ Θεῷ θαῤῥήσας ὁ ἡμέτερος βασιλεὺς τεύξεται τῆς σωτηρίας· καὶ ἐν τῷ κάτω νεῷ προσφέρων τὰς ἱκετείας, ἄνωθεν δέχεται τὴν βοήθειαν. Ἐπειδὴ γὰρ ἔδειξεν αὐτὸν προσευχόμενον κάτω, δείκνυσιν ἄνωθεν βοηθούμενον· «Ἐν δυναστείαις ἡ σωτηρία τῆς δεξιᾶς αὐτοῦ., Μέγιστον γὰρ σωτηρίας ἡ τῆς αὐτοῦ δεξιᾶς δύναμις, ἣν τοῖς προσιοῦσιν ὀρέγει. Δεξιάν δὲ πάλιν ἐνταῦθα ἀνθρωπίνως εἴρηκε, τὴν θείαν οὕτως ὀνομάζων ἐνέργειαν.
« ᾿Agalliasometha epi tǭ sōtēriǭ sou; kai en onomati Kyriou Theou hēmōn megalynthēsometha. Plērōsai Kyrios panta ta aitēmata tēs kardias sou. Sou gar tas aitēseis lambanontos, kai hēmeis koinōnēsomen tēs euphrosynēs, periphaneis kai peribleptoi tę̄ tou Theou dynamei gignomenoi. Nyn egnōn hoti esōse Kyrios ton Christon autou; epakousetai autou ex ouranou hagiou autou. » Di' autōn, phēsi, memathēkamen tōn pragmatōn, hōs tǭ Theǭ tharrhēsas ho hēmeteros basileus teuxetai tēs sōtērias; kai en tǭ katō neǭ prospherōn tas hiketeias, anōthen dechetai tēn boētheian. Epeidē gar edeixen auton proseuchomenon katō, deiknysin anōthen boēthoumenon; «En dynasteiais hē sōtēria tēs dexias autou., Megiston gar sōtērias hē tēs autou dexias dynamis, hēn tois prosiousin oregei. Dexian de palin entautha anthrōpinōs eirēke, tēn theian houtōs onomazōn energeian.
"We will exult in your salvation, and in the name of the Lord our God we will be magnified. May the Lord fulfill all the requests of your heart." When you receive your requests, we too shall share the gladness, becoming famous and admired by the power of God. "Now I know that the Lord has saved his anointed; he will hear him from his holy heaven." We have learned from the events themselves, he says, that our king, trusting in God, will obtain salvation; and offering supplications in the temple below, he receives help from above. Since he showed him praying below, he shows him helped from above: "In mighty deeds is the salvation of his right hand." For the power of his right hand, which he stretches out to those who come to him, is the greatest salvation. Here again he spoke of the right hand in a human way, so naming the divine activity.
Ps 20:5 (19:6 LXX) (quotation, high confidence) · Ps 20:6 (19:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 20:5–6: the king prays in the temple below and is helped from heaven above; God's right hand is his power.
Notes on the original text
- Digital text corrected (Latin letter inside a Greek word (OCR); split word (OCR); stray letters (OCR)): σωτηρίῳ σg. → σωτηρίῳ σου·; προσευχό μενον → προσευχόμενον; δείκνυσινει ἄνωθεν → δείκνυσιν ἄνωθεν.
Cite (SBL): Theodoret, Interp. Ps. 19.6 (PG 80 80:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-6
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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.
19.8PG 80 80:1001
« Οὗτοι ἐν ἄρμασι, καὶ οὗτοι ἐν ἵπποις· ἡμεῖς δὲ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν ἐπικαλεσόμεθα. Αὐτοὶ συνεποδίσθησαν καὶ ἔπεσον, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν. » Ἐκεῖνοι, φησὶν, ἵπποις καὶ ἄρμασι θαῤῥοῦντες οὐδεμιᾶς ἐκεῖθεν ὠφελείας ἀπώναντο· ἀλλ' ἀοράτως συμποδισθέντες κατέπεσον· ἡμεῖς δὲ τὴν θείαν ἐπικαλεσάμενοι συμμαχίαν, τῆς σωτηρίας προφανῶς τετυχήκαμεν, καὶ οἱονεὶ καταπεπτωκότων τῷ φόβῳ τῶν πολεμίων, ὑπέρτεροι τῶν δυσμενῶν ἀπεφάνθημεν. . « Κύριε, σῶσον τὸν βασιλέα · καὶ ἐπάκουσον ἡμῶν ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε. Τοιγάρτοι τοσαύτης ἀπολαύσαντες ἀντιλήψεως, καὶ ἡμᾶς αὐτοὺς, καὶ τὸν ἡμέτερον βασιλέα ταύτης μεταλαγχάνειν διηνεκῶς ἱκετεύομεν, Δέσποτα.
« Houtoi en armasi, kai houtoi en hippois; hēmeis de en onomati Kyriou Theou hēmōn epikalesometha. Autoi synepodisthēsan kai epeson, hēmeis de anestēmen kai anōrthōthēmen. » Ekeinoi, phēsin, hippois kai armasi tharrhountes oudemias ekeithen ōpheleias apōnanto; all' aoratōs sympodisthentes katepeson; hēmeis de tēn theian epikalesamenoi symmachian, tēs sōtērias prophanōs tetychēkamen, kai hoionei katapeptōkotōn tǭ phobǭ tōn polemiōn, hyperteroi tōn dysmenōn apephanthēmen. . « Kyrie, sōson ton basilea ; kai epakouson hēmōn en hę̄ an hēmerą epikalesōmetha se. Toigartoi tosautēs apolausantes antilēpseōs, kai hēmas autous, kai ton hēmeteron basilea tautēs metalanchanein diēnekōs hiketeuomen, Despota.
"Some in chariots and some in horses, but we will call on the name of the Lord our God. They were fettered and fell, but we rose and stood upright." They, he says, trusting in horses and chariots, gained no benefit from them, but were invisibly fettered and fell; while we, calling on the divine alliance, plainly obtained salvation, and with our enemies as it were fallen from fear we were shown superior to our foes. "Lord, save the king, and hear us on whatever day we call on you." Having enjoyed such help, then, we entreat you, Master, that we ourselves and our king may share in it continually.
Ps 20:7 (19:8 LXX) (quotation, high confidence) · Ps 20:8 (19:9 LXX) (quotation, high confidence) · Ps 20:9 (19:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 20:7–9: the Assyrians trusted chariots and fell; Judah called on God and stood.
Cite (SBL): Theodoret, Interp. Ps. 19.8 (PG 80 80:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/19-8
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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 20
20.1PG 80 80:1003
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Μετά τὴν νίκην ἐκείνην τὴν λαμπρὰν καὶ περιφανῆ, καὶ τῶν ᾿Ασσυρίων τὸν ἀόρατον ὅλεθρον, ὁ μακάριος ἠρρώστησεν Ἐζεκίας. Καὶ διὰ τοῦ προφήτου Ἡσαΐου μαθὼν, ὡς τεθνήξεται, δάκρυσι θερμοῖς ἱλεωσάμενος τὸν Θεὸν, καὶ τῆς νόσου τὴν ἀπαλλαγὴν ἔλαβε, καὶ πέντε καὶ δέκα ἐνιαυτῶν ζωῆς ἐπαγγελίαν ἐδέξατο. Πάλιν τοίνυν ὁ θεῖος Δαβὶδ, ὡς ἐκ προσώπου τοῦ λαοῦ, καὶ τοῦτον ἔγραψε τὸν ψαλμὸν, ἐπὶ τῇ τοῦ βασιλέως ὑγιείᾳ τὸν Θεὸν ἀνυμνῶν.
« Eis to telos, psalmos tǭ Dabid. » Meta tēn nikēn ekeinēn tēn lampran kai periphanē, kai tōn ᾿Assyriōn ton aoraton holethron, ho makarios ērrōstēsen Ezekias. Kai dia tou prophētou Hēsaïou mathōn, hōs tethnēxetai, dakrysi thermois hileōsamenos ton Theon, kai tēs nosou tēn apallagēn elabe, kai pente kai deka eniautōn zōēs epangelian edexato. Palin toinyn ho theios Dabid, hōs ek prosōpou tou laou, kai touton egrapse ton psalmon, epi tę̄ tou basileōs hygieią ton Theon anymnōn.
"To the end: a psalm of David." After that brilliant and famous victory and the invisible destruction of the Assyrians, the blessed Hezekiah fell ill. Learning from the prophet Isaiah that he would die, he propitiated God with hot tears, received release from the illness, and was promised fifteen more years of life. Again, then, the divine David, as in the person of the people, wrote this psalm too, hymning God for the king's recovery.
Ps 21:1 (20:1 LXX) (quotation, high confidence) · 2 Kgs 20:1 (allusion, high confidence) · 2 Kgs 20:6 (allusion, high confidence) · Isa 38:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 21 (Greek 20) celebrates Hezekiah's recovery and the fifteen years added to his life.
Notes on the original text
- Digital text corrected (split word (OCR)): ἐκ προσ ὡπου → ἐκ προσώπου.
Cite (SBL): Theodoret, Interp. Ps. 20.1 (PG 80 80:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-1
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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.
20.2PG 80 80:1003
« Κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς· καὶ ἐπὶ τῷ σωτηρίῳ σου ἀγαλλιάσεται σφόδρα. Τὴν ἐπιθυμίαν τῆς καρδίας αὐτοῦ ἔδωκας αὐτῷ· καὶ τὴν θέλησιν τῶν χειλέων αὐτοῦ οὐκ ἐστέρησας αὐτόν. » Δυνατὸς ὢν, φησὶ, καὶ φιλάνθρωπος, εὐμενῶς ἐδέξω τοῦ βασιλέως ἡμῶν τὴν προσευχήν· καὶ πάσας αὐτῷ δέδωκας τὰς αἰτήσεις · μᾶλλον δὲ μείζους τῶν αἰτήσεων δωρεὰς ἐδωρήσω. Τοῦτο γὰρ ἐπήγαγεν.
« Kyrie, en tę̄ dynamei sou euphranthēsetai ho basileus; kai epi tǭ sōtēriǭ sou agalliasetai sphodra. Tēn epithymian tēs kardias autou edōkas autǭ; kai tēn thelēsin tōn cheileōn autou ouk esterēsas auton. » Dynatos ōn, phēsi, kai philanthrōpos, eumenōs edexō tou basileōs hēmōn tēn proseuchēn; kai pasas autǭ dedōkas tas aitēseis ; mallon de meizous tōn aitēseōn dōreas edōrēsō. Touto gar epēgagen.
"Lord, in your power the king will be glad, and in your salvation he will greatly exult. You have given him the desire of his heart, and have not withheld from him the request of his lips." Being powerful and loving, he says, you kindly received our king's prayer and granted him all his requests; or rather you gave gifts greater than his requests. For he added:
Ps 21:1 (20:2 LXX) (quotation, high confidence) · Ps 21:2 (20:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:1–2: God granted the king's prayer and more.
Cite (SBL): Theodoret, Interp. Ps. 20.2 (PG 80 80:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-2
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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.
20.4PG 80 80:1003
« "Ὅτι προέφθασας αὐτὸν ἐν εὐλογίαις χρηστότητος· ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον ἐκ λίθου τιμίου. » Τὴν βασιλείαν γὰρ οὐκ αἰτηθεὶς παρέσχες αὐτῷ· οἰκείᾳ δὲ φιλοτιμίᾳ τῷ βασιλικῷ στεφάνῳ τὴν κεφαλὴν αὐτοῦ κατεκόσμησας.
« "Hoti proephthasas auton en eulogiais chrēstotētos; ethēkas epi tēn kephalēn autou stephanon ek lithou timiou. » Tēn basileian gar ouk aitētheis paresches autǭ; oikeią de philotimią tǭ basilikǭ stephanǭ tēn kephalēn autou katekosmēsas.
"For you went before him with blessings of goodness; you set on his head a crown of precious stone." You gave him the kingdom without being asked, and by your own generosity adorned his head with the royal crown.
Ps 21:3 (20:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:3: God gave Hezekiah the kingdom unasked.
Cite (SBL): Theodoret, Interp. Ps. 20.4 (PG 80 80:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-4
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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.
20.5PG 80 80:1003
« Ζωὴν ἡτήσατό σε, καὶ ἔδωκας αὐτῷ μακρότητα ἡμερῶν εἰς αἰῶνα αἰῶνος. » Ἔλαβὲ, φησὶν, ὅπερ ἱκέτευσε, καὶ τετύχηκε ζωῆς ἣν ἐπόθησε. Τὸ γὰρ αἰῶνα αἰῶνος καὶ τὸν μέλλοντα βίον παραδηλοῖ, [τὸν τοῖς ἁγίοις εὐτρεπισμένον,] ὃς τὸ ἀνώλεθρον ἔχει.
« Zōēn hētēsato se, kai edōkas autǭ makrotēta hēmerōn eis aiōna aiōnos. » Elabe, phēsin, hoper hiketeuse, kai tetychēke zōēs hēn epothēse. To gar aiōna aiōnos kai ton mellonta bion paradēloi, [ton tois hagiois eutrepismenon,] hos to anōlethron echei.
"He asked life of you, and you gave him length of days for ever and ever." He received what he asked, he says, and obtained the life he longed for. "For ever and ever" also points to the life to come [that is prepared for the saints], which is indestructible.
Ps 21:4 (20:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:4: Hezekiah received the life he asked for; "for ever" points also to eternal life.
- The bracketed words are bracketed in the printed text.
Notes on the original text
- Digital text corrected (stray marks and margin letter (OCR)): [τὸν ' τοῖς ἁγίοις τὐτρεπισμένον,] ὃς τὸ ἀνώλεΟ θρον → [τὸν τοῖς ἁγίοις εὐτρεπισμένον,] ὃς τὸ ἀνώλεθρον.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 20.5 (PG 80 80:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-5
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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.
20.6PG 80 80:1003
« Μεγάλη ἡ δόξα αὐτοῦ ἐν τῷ σωτηρίῳ σου· δόξαν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ᾿ αὐτόν. » Οὐ γὰρ μόνον σωτηρίαν αὐτῷ δεδώρησαι, ἀλλὰ καὶ περιφανῆ καὶ ὑψηλὸν πεποίηκας αὐτὸν, καὶ περίβλεπτον, τῷ τε τῶν πολεμίων παραδόξῳ θανάτῳ, καὶ τῷ τὸν ἥλιον τὴν ἐναντίαν δραμεῖν. Οὕτω δὲ τοῦτο πανταχοῦ γῆς καὶ θαλάττης ἐγένετο γνώριμον, ὡς τῶν Βαβυλωνίων τὸν βασιλέα δῶρα πέμψαι τοῖς πάλαι δῶρα τοῖς Ασσυρίοις παρέχουσι. Τοῦ γὰρ Ἐζεκίου χάριν ὑπέλαβε τοῦτο δεδρακέναι ἢ πεπονθέναι τὸν ἥλιον, τῷ τῶν Ασσυρίων θανάτῳ χρώμενος τεκμηρίῳ.
« Megalē hē doxa autou en tǭ sōtēriǭ sou; doxan kai megaloprepeian epithēseis ep᾿ auton. » Ou gar monon sōtērian autǭ dedōrēsai, alla kai periphanē kai hypsēlon pepoiēkas auton, kai periblepton, tǭ te tōn polemiōn paradoxǭ thanatǭ, kai tǭ ton hēlion tēn enantian dramein. Houtō de touto pantachou gēs kai thalattēs egeneto gnōrimon, hōs tōn Babylōniōn ton basilea dōra pempsai tois palai dōra tois Assyriois parechousi. Tou gar Ezekiou charin hypelabe touto dedrakenai ē peponthenai ton hēlion, tǭ tōn Assyriōn thanatǭ chrōmenos tekmēriǭ.
"Great is his glory in your salvation; glory and majesty you will lay upon him." You not only gave him salvation but made him famous, exalted, and admired, both by the unexpected death of the enemies and by the sun running backward. This became so well known on every land and sea that the king of the Babylonians sent gifts to those who had long been paying tribute to the Assyrians. For he supposed that the sun had done or suffered this for Hezekiah's sake, using the death of the Assyrians as proof.
Ps 21:5 (20:6 LXX) (quotation, high confidence) · 2 Kgs 20:11 (allusion, high confidence) · 2 Kgs 20:12 (allusion, high confidence) · 2 Chr 32:31 (allusion, medium confidence)
Notes and citation
Summary: Psalm 21:5: Hezekiah's fame from the Assyrians' defeat and the sun's return brought gifts from the king of Babylon.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray mark (OCR)): ὑψηλὸν ὁ πεποίηκας → ὑψηλὸν πεποίηκας; δῶρα" τοῖς → δῶρα τοῖς; πεπονθέναι Ττὸν ἥλιον → πεπονθέναι τὸν ἥλιον.
Cite (SBL): Theodoret, Interp. Ps. 20.6 (PG 80 80:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-6
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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.
20.7PG 80 80:1003
« "Ὅτι δῴης αὐτῷ εὐλογίαν εἰς αἰῶνα τοῦ αἰῶνος, εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου.» Καὶ ἐν ἁπάσαις δὲ, φησὶ, ταῖς γενεαῖς ἀοίδιμος ἔσται, καὶ πολυθρύλλητος, τοσαύτην έσχηκὼς παρὰ σοὶ παῤῥησίαν. Τὸ γὰρ, « μετὰ τοῦ προσώπου σου, · παρὰ τῷ προσώπῳ σου τέθεικεν ὁ Σύμμαχος. Εὐφροσύνην τοίνυν ἕξει, φησὶ, καὶ διηνεκή θυμηδίαν, τοῦ σοῦ προσώπου, τουτέστι, τῆς σῆς εὐμενείας τυγχάνων. Αἴτιον δὲ τούτων αὐτῷ γέγονε τὸ ἐπὶ σοὶ πεποιθέναι. Τοῦτο γὰρ ἐπήγαγεν ·
« "Hoti dǭēs autǭ eulogian eis aiōna tou aiōnos, euphraneis auton en charą meta tou prosōpou sou.» Kai en hapasais de, phēsi, tais geneais aoidimos estai, kai polythryllētos, tosautēn eschēkōs para soi parrhēsian. To gar, « meta tou prosōpou sou, ; para tǭ prosōpǭ sou tetheiken ho Symmachos. Euphrosynēn toinyn hexei, phēsi, kai diēnekē thymēdian, tou sou prosōpou, toutesti, tēs sēs eumeneias tynchanōn. Aition de toutōn autǭ gegone to epi soi pepoithenai. Touto gar epēgagen ;
"For may you give him blessing for ever and ever; you will gladden him with joy with your face." In all generations, he says, he will be celebrated and much spoken of, having had such confidence before you. For "with your face" Symmachus put "before your face." He will have gladness, then, he says, and continual delight, obtaining your face, that is, your favor. The cause of this for him was trusting in you. For he added:
Ps 21:6 (20:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:6: Hezekiah will be famous for ever and rejoice in God's favor.
Notes on the original text
- Digital text corrected (OCR mark; split word (OCR); stray mark (OCR); stray marks (OCR)): Ὅτι δῴης · αὐτῷ ᾽ εὐλογίαν εἰς αἰῶνα τοῦ ὁ αἰῶνος → Ὅτι δῴης αὐτῷ εὐλογίαν εἰς αἰῶνα τοῦ αἰῶνος; Καὶ ' ἐν ἁπάσαις → Καὶ ἐν ἁπάσαις; παρὰ σοὶ " παῤῥησίαν → παρὰ σοὶ παῤῥησίαν; Τὸ γὰρ, σ· μετὰ → Τὸ γὰρ, « μετὰ; τέθει κεν → τέθεικεν.
Cite (SBL): Theodoret, Interp. Ps. 20.7 (PG 80 80:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-7
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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.
20.8PG 80 80:1005
« Ὅτι βασιλεὺς ἐλπίζει ἐπὶ Κύριον, καὶ ἐν τῷ ἐλέει τοῦ Ὑψίστου οὐ μὴ σαλευθῇ. • Κρείττων ἐστὶ τῶν πολεμούντων τῆς σῆς χάριτος ἀπολαύων · ἀπολαύει δὲ ταύτης, ἀνθρώπῳ μὲν οὐδενὶ θαῤῥῶν, τῇ δὲ σου ἐλπίδι.
« Hoti basileus elpizei epi Kyrion, kai en tǭ eleei tou Hypsistou ou mē saleuthę̄. • Kreittōn esti tōn polemountōn tēs sēs charitos apolauōn ; apolauei de tautēs, anthrōpǭ men oudeni tharrhōn, tę̄ de sou elpidi.
"For the king hopes in the Lord, and in the mercy of the Most High he will not be shaken." He is stronger than his enemies because he enjoys your grace; and he enjoys it trusting in no human being but in hope in you.
Ps 21:7 (20:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:7: the king prevails because he trusts in God alone.
Cite (SBL): Theodoret, Interp. Ps. 20.8 (PG 80 80:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-8
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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.
20.9PG 80 80:1005
« Εὑρεθείη ἡ χείρ σου πᾶσι τοῖς ἐχθροῖς σου· ἡ δεξιά σου εὕροι πάντας τοὺς μισοῦντάς σε. » Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκε. Καταλήψεται ἡ χείρ σου πάντας τοὺς ἐχθρούς σου· ἡ δεξιά σου εύρήσει πάντας τοὺς μισοῦντάς σε. Ἔχεται δὲ τῆς ἀκολουθίας τὰ εἰρημένα. Οὐ μάτην γὰρ ὁ βασιλεὺς τῇ σῇ ἐλπίδι τεθάῤῥηκεν· ἀλλ᾽ εἰδὼς ὡς τῶν πολεμίων ἁπάντων κρείττων ἡ σὴ δεξιὰ καὶ τοὺς τε ταχυτάτους καταλήψεται, τούς τε δυνατωτάτους, καταλῦσαι δυνήσεται. Δεξιὰν δὲ καὶ χεῖρα, πάλιν τὴν ἐνέργειαν εἶπεν.
« Heuretheiē hē cheir sou pasi tois echthrois sou; hē dexia sou heuroi pantas tous misountas se. » Touto saphesteron ho Symmachos eirēke. Katalēpsetai hē cheir sou pantas tous echthrous sou; hē dexia sou eurēsei pantas tous misountas se. Echetai de tēs akolouthias ta eirēmena. Ou matēn gar ho basileus tę̄ sę̄ elpidi tetharrhēken; all᾽ eidōs hōs tōn polemiōn hapantōn kreittōn hē sē dexia kai tous te tachytatous katalēpsetai, tous te dynatōtatous, katalysai dynēsetai. Dexian de kai cheira, palin tēn energeian eipen.
"Let your hand be found by all your enemies; may your right hand find all who hate you." Symmachus said this more clearly: "Your hand will overtake all your enemies; your right hand will find all who hate you." These words follow from what went before. Not in vain has the king trusted in hope in you; he knows that your right hand is stronger than all enemies, will overtake the swiftest, and can destroy the most powerful. Again he called the activity hand and right hand.
Ps 21:8 (20:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:8: God's power will overtake all his enemies.
Notes on the original text
- Digital text corrected (stray bracket (OCR)): τούς τε δυνατωτάτους], → τούς τε δυνατωτάτους,.
Cite (SBL): Theodoret, Interp. Ps. 20.9 (PG 80 80:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-9
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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.
20.10PG 80 80:1005
« Ὅτι θήσεις αὐτοὺς ὡς κλίβανον πυρὸς · εἰς καιρὸν τοῦ προσώπου σου. Κύριος ἐν ὀργῇ αὐτοῦ συνταράξει αὐτοὺς, καὶ καταφάγεται αὐτοὺς πῦρ. Τὸν καρπὸν αὐτῶν, ἀπὸ τῆς γῆς ἀπολεῖς, καὶ σπέρμα αὐτῶν ἀπὸ υἱῶν ἀνθρώπων. » Ῥᾷστόν σοι, φησὶ, κλιβάνου δίκην ἐξάψαι αὐτοὺς, καὶ καταναλῶσαι ὡς ὕλην εὔπρηστον ἐν πυρί· καὶ οὐκ αὐτοὺς μόνον, ἀλλὰ καὶ τοὺς ἐκείνων ἐγγόνους· τούτους γὰρ καὶ σπέρμα καὶ καρπὸν προσηγόρευσεν· ὥστε πᾶσαν αὐτῶν ἐξαλειφθῆναι τὴν μνήμην. Τὸ δὲ • εἰς καιρὸν τοῦ προσώπου, ἀντὶ τοῦ, ἐν τῷ τῆς ὀργῆς σου καιρῷ, ὅταν τοῦτο δοκιμάσῃς γενέσθαι, καὶ ἐπιτήδειον εἶναι κρίνῃς τὸν τῆς τιμωρίας καιρόν.
« Hoti thēseis autous hōs klibanon pyros ; eis kairon tou prosōpou sou. Kyrios en orgę̄ autou syntaraxei autous, kai kataphagetai autous pyr. Ton karpon autōn, apo tēs gēs apoleis, kai sperma autōn apo huiōn anthrōpōn. » Rhąston soi, phēsi, klibanou dikēn exapsai autous, kai katanalōsai hōs hylēn euprēston en pyri; kai ouk autous monon, alla kai tous ekeinōn engonous; toutous gar kai sperma kai karpon prosēgoreusen; hōste pasan autōn exaleiphthēnai tēn mnēmēn. To de • eis kairon tou prosōpou, anti tou, en tǭ tēs orgēs sou kairǭ, hotan touto dokimasę̄s genesthai, kai epitēdeion einai krinę̄s ton tēs timōrias kairon.
"For you will make them like a fiery furnace at the time of your presence. The Lord in his anger will confound them, and fire will devour them. You will destroy their fruit from the earth and their seed from among the sons of men." It is very easy for you, he says, to set them ablaze like a furnace and consume them like easily kindled fuel in fire; and not them only but also their descendants (these he called seed and fruit), so that their whole memory is blotted out. "At the time of your presence" means at the time of your anger, when you approve that this happen and judge the time of punishment to be fitting.
Ps 21:9 (20:10 LXX) (quotation, high confidence) · Ps 21:10 (20:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:9–10: God can burn up his enemies and their descendants when he judges the time right.
Notes on the original text
- Digital text corrected (OCR letter; stray letter (OCR)): ἀπὸ νἱῶν → ἀπὸ υἱῶν; προσώπου, ὁ ἀντὶ → προσώπου, ἀντὶ; τῆς Ιὀργῆς → τῆς ὀργῆς.
Cite (SBL): Theodoret, Interp. Ps. 20.10 (PG 80 80:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-10
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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.
20.12PG 80 80:1005
« Ὅτι ἔκλιναν εἰς σὲ κακά. » Ἐπειδὴ κατὰ σοῦ τὴν γλῶτταν ἐκίνησαν, καὶ βλασφήμοις λόγοις ἐχρήσαντο. « Διελογίσαντο βουλὰς αἳ οὐ μὴ δύνωνται στῆναι. » Ἔνια μέντοι τῶν ἀντιγράφων στῆναι · ὁ δὲ Σύμμαχος οὕτως εἴρηκεν · · Ἐλογίσαντο ἐννοίας ἀδυνάτους. » Προλέγει δὲ διὰ τούτου τὰς βλασφήμους τοῦ ᾿Ασσυρίου φωνάς· «Μή σε ἀπατάτω ὁ Θεὸς ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ, ὅτι ῥύσεται τὴν Ἱερουσαλήμ ἐκ χειρός μου. » Περὶ τούτων λέγει τῶν ῥημάτων, ὅτι ἐλογίσαντο ἐννοίας ἀδυνάτους · ἢ ἐλογίσαντο βουλὰς, αἱ οὐ μὴ δύνωνται στῆναι· προσδοκήσαντες καθάπερ τῶν εἰδώλων, οὕτω καὶ τοῦ ὄντος Θεοῦ περιέσεσθαι.
« Hoti eklinan eis se kaka. » Epeidē kata sou tēn glōttan ekinēsan, kai blasphēmois logois echrēsanto. « Dielogisanto boulas hai ou mē dynōntai stēnai. » Enia mentoi tōn antigraphōn stēnai ; ho de Symmachos houtōs eirēken ; ; Elogisanto ennoias adynatous. » Prolegei de dia toutou tas blasphēmous tou ᾿Assyriou phōnas; «Mē se apatatō ho Theos hǭ sy pepoithas ep᾿ autǭ, hoti rhysetai tēn Hierousalēm ek cheiros mou. » Peri toutōn legei tōn rhēmatōn, hoti elogisanto ennoias adynatous ; ē elogisanto boulas, hai ou mē dynōntai stēnai; prosdokēsantes kathaper tōn eidōlōn, houtō kai tou ontos Theou periesesthai.
"For they turned evils against you." Because they moved their tongue against you and used blasphemous words. "They devised counsels which they will not be able to establish." Some copies read "establish"; Symmachus said thus: "They devised impossible notions." By this he foretells the blasphemous words of the Assyrian: "Do not let the God in whom you trust deceive you, saying that he will deliver Jerusalem out of my hand." Of these words he says that they devised impossible notions, or devised counsels that cannot stand, expecting to overcome the true God as they had the idols.
Ps 21:11 (20:12 LXX) (quotation, high confidence) · Isa 37:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 21:11: the Assyrian's blasphemy was an impossible plan to defeat the true God as he had defeated idols.
Notes on the original text
- Digital text corrected (OCR accent): βουλὰς αϊ οὐ μὴ → βουλὰς αἳ οὐ μὴ.
Cite (SBL): Theodoret, Interp. Ps. 20.12 (PG 80 80:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-12
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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.
20.13PG 80 80:1007
« "Ὅτι θήσεις αὐτοὺς νῶτον. » Ὁ δὲ Σύμμαχος οὕτω· «Ὅτι θήσεις αὐτοὺς ἀποστρόφους. » Τοὺς γὰρ τὴν τοῦ ἀγγέλου διαφυγόντας πληγὴν, εἰς φυγὴν τρέψεις, καὶ τὰ νῶτα δοῦναι καταναγκάσεις· ἵνα ἀπελθόντες τὰ γεγενημένα κηρύξωσιν. Ταῦτα δὲ προῤῥητικῶς τέθεικεν ὁ προφήτης, ὡς μηδέπω γεγενημένα. « Ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπον αὐτῶν. » Τοῦτό τινες μεθ' ὑπερβατοῦ ἔφασαν εἶναι, καὶ νενοήκασιν οὕτως · Ἐν τοῖς περιλοίποις αὐτῶν ἑτοιμάσεις τὸ πρόσωπόν σου, ἀντὶ τοῦ, Καὶ τοῖς καταλειφθεῖσι, καὶ διαφυγοῦσιν ἐπάξεις τὴν τιμωρίαν. Δυνατὸν δὲ καὶ τῇ αὐτῇ συνθήκῃ χρωμένους, τὴν αὐτὴν ἔννοιαν προσαρμόσαι, « Ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπον αὐτῶν.» Τὰς γὰρ ὑπολοίπους σοι τιμωρίας ἐπαγαγεῖν αὐτοῖς εὐπετές σοι καὶ ῥάδιον· καὶ τοὺς φεύγοντας, καὶ νῶτα δεδωκότας, καὶ ἡγουμένους διαπεφευγέναι τὸν θάνατον, ἀντιστρέψαι, καὶ στῆσαι, καὶ κολάσαι σοι δυνατόν.
« "Hoti thēseis autous nōton. » Ho de Symmachos houtō; «Hoti thēseis autous apostrophous. » Tous gar tēn tou angelou diaphygontas plēgēn, eis phygēn trepseis, kai ta nōta dounai katanankaseis; hina apelthontes ta gegenēmena kēryxōsin. Tauta de prorrhētikōs tetheiken ho prophētēs, hōs mēdepō gegenēmena. « En tois periloipois sou hetoimaseis to prosōpon autōn. » Touto tines meth' hyperbatou ephasan einai, kai nenoēkasin houtōs ; En tois periloipois autōn hetoimaseis to prosōpon sou, anti tou, Kai tois kataleiphtheisi, kai diaphygousin epaxeis tēn timōrian. Dynaton de kai tę̄ autę̄ synthēkę̄ chrōmenous, tēn autēn ennoian prosarmosai, « En tois periloipois sou hetoimaseis to prosōpon autōn.» Tas gar hypoloipous soi timōrias epagagein autois eupetes soi kai rhadion; kai tous pheugontas, kai nōta dedōkotas, kai hēgoumenous diapepheugenai ton thanaton, antistrepsai, kai stēsai, kai kolasai soi dynaton.
"For you will make them turn their backs." Symmachus: "For you will make them turned away." Those who escaped the angel's blow you will put to flight and force to turn their backs, so that they may go away and proclaim what happened. The prophet set this down as a prediction, as not yet having happened. "Among your remnants you will prepare their face." Some said this has a transposition and understood it thus: "Among their remnants you will prepare your face," that is, you will bring punishment also on those who were left and escaped. But one can also keep the same order and fit the same sense to it: "Among your remnants you will prepare their face." For it is easy for you to bring on them the punishments you have left; you can turn around, halt, and punish those who flee, who have turned their backs and think they have escaped death.
Ps 21:12 (20:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:12: survivors of the angel's blow will flee and spread the news, and God can still punish them.
Notes on the original text
- Digital text corrected (OCR mark): ἀποστρόφους. ο Τοὺς → ἀποστρόφους. » Τοὺς.
Cite (SBL): Theodoret, Interp. Ps. 20.13 (PG 80 80:1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-13
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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.
20.14PG 80 80:1007
« Ὑψώθητι, Κύριε, ἐν τῇ δυνάμει σου· ἄσομεν καὶ ψαλοῦμεν τὰς δυναστείας σου. » Οὐ ταπεινὸς ὢν ὁ Θεὸς ὑψοῦται, οὐδὲ ὁ μὴ ἔχει προσλαμβάνει· ἀλλ᾽ ὅπερ ἔχει δείκνυσιν. Εἰκότως τοίνυν εἶπεν, « Ὑψώθητι, Κύριε, ἐν τῇ δυνάμει σου. » Δείκνυται γάρ σου τὸ ὕψος διὰ τῆς ἀῤῥήτου δυνάμεως, ἣν ἡμεῖς ἄδοντες καὶ ὑμνοῦντές σε διατελέσομεν, τὰς σὰς θαυματουργίας διεξιόντες.
« Hypsōthēti, Kyrie, en tę̄ dynamei sou; asomen kai psaloumen tas dynasteias sou. » Ou tapeinos ōn ho Theos hypsoutai, oude ho mē echei proslambanei; all᾽ hoper echei deiknysin. Eikotōs toinyn eipen, « Hypsōthēti, Kyrie, en tę̄ dynamei sou. » Deiknytai gar sou to hypsos dia tēs arrhētou dynameōs, hēn hēmeis adontes kai hymnountes se diatelesomen, tas sas thaumatourgias diexiontes.
"Be exalted, Lord, in your power; we will sing and make music of your mighty deeds." God is not exalted as though he were lowly, nor does he take on what he does not have; he shows what he has. Fittingly, then, he said, "Be exalted, Lord, in your power." For your height is shown by your ineffable power, which we shall continue to sing and hymn, recounting your wonders.
Ps 21:13 (20:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 21:13: God's being "exalted" means his greatness is shown, not increased.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): ταπει ( νὸς → ταπεινὸς; ἡμεῖς τὸ ἄδοντες → ἡμεῖς ἄδοντες.
Cite (SBL): Theodoret, Interp. Ps. 20.14 (PG 80 80:1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/20-14
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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.