Interpretation of the Psalms 2.1–4.9
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.1PG 80 80:873
᾿Ανεπίγραφος παρ' Εβραίοις. Ἐν τῇ μνήμῃ τῶν ἀσεβῶν τὸν πρῶτον συμπεράνας ψαλμὸν, ἐκ ταύτης πάλιν τοῦ δευτέρου τὴν ἀρχὴν ἐποιήσατο· διδάσκων ὅτι τὸ προειρημένον τῶν ἀσεβῶν τέλος, καὶ τοὺς κατὰ τοῦ Σωτῆρος λυττήσαντας βασιλέας τε καὶ ἄρχοντας, καὶ Ἰουδαίους, καὶ ἐθνικοὺς ὑποδέξεται. Ἐν γὰρ τῷ δευτέρῳ ψαλμῷ τοῦ Δεσπότου Χριστοῦ, καὶ τὰ ἀνθρώπινα πάθη, καὶ τὴν βασιλείαν προαγορεύει· καὶ μέντοι καὶ τῶν ἐθνῶν προθεσπίζει τὴν κλῆσιν, καὶ τὴν Ἰουδαίων ἀπιστίαν θρηνεῖ. Τὸ γὰρ, «Ἵνα τί ἐφρύαξαν ἔθνη, » ὀδυρομένου ἐστὶ καὶ μεμφομένου τὴν ἄνοιαν. Οὐ χρεία δὲ ἡμῖν λόγων εἰς ἑρμηνείαν πολλῶν, τοῦ θεσπεσίου Πέτρου, τοῦ κορυφαίου τῶν ἀποστόλων, ἐν ταῖς Πράξεσι τεθεικότος τὴν ἑρμηνείαν, καὶ Ἡρώδην, καὶ Πόντιον Πιλάτον, καὶ τοὺς ἀρχιερέας καὶ Γραμματέας, βασιλέας τε, καὶ ἄρχοντας ὀνομάσαντος. Ὁ μὲν γὰρ ὑπὸ τοῦ Ῥωμαίων ἀπέσταλτο βασιλέως, τὴν ἐκείνου διέπων ἀρχήν· ὁ δὲ τοπάρχης Ἰουδαίων κατ' ἐκεῖνον ἐτύγχανε τὸν καιρόν · καὶ ὁ μὲν εἶχεν ἐξ Ἰουδαίων ὑπηκόους, ὁ δὲ τοὺς ἐξ ἐθνῶν στρατιώτας. ᾿Αλλ' ὅμως κατὰ ταὐτὸν γενόμενοι, καὶ τὸν Δεσποτικὸν τυρεύσαντες φόνον, κενὰ καὶ μάταια έβουλεύσαντο, λήθῃ παραδοῦναι μὴ δυνηθέντες τὸν ὑπ᾿ αὐτῶν σταυρωθέντα · τῇ τρίτῃ γὰρ ἀναστὰς ἡμέρᾳ τῆς οἰκουμένης ἐκράτησε. Προσφυῶς δὲ μάλα, καὶ λίαν εἰκότως, τὸ « ἐμελέτησαν κενά, » τῷ τοῦ λαοῦ προσώπῳ συνήρμοσεν. Ἰουδαῖοι γὰρ τὴν πονηρὰν ταύτην ἐποιήσαντο κατὰ τοῦ Σωτῆρος μελέτην. Καὶ μάρτυς ἡ τῶν ἱερῶν Εὐαγγελίων φωνή, διδάσκουσα, ὡς «ἐξελθόντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν ἀπολέσωσιν, » καὶ ὁ Καϊάφας βοῶν· « Συμφέρει ἵνα εἷς ἄνθρωπος ἀποθάνῃ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. » Τὸ δὲ, Ἐφρύαξαν ὁ μὲν ᾿Ακύλας ἐθορυβήθησαν, ὁ δὲ Σύμμαχος κυκᾷ, ἡρμήνευσαν”. Τοῦτο δὲ, τῷ τῶν ἐθνῶν προσώπῳ προσκείμενον ὑποβάλλει νοεῖν ὡς Ἰουδαίων τῷ Πιλάτῳ τὸν Ἰησοῦν οἷόν τινα τύραννον προσαγαγόντων, καὶ δεῖν αὐτὸν ἀναιρεθῆναι πολλάκις εἰρηκότων, ἄκων ἐκεῖνος τὴν θανατηφόρον ἐξενήνοχε ψῆφον, δείσας ὡς εἰκὸς ἀπολῦσαι, μή τις ἐντεῦθεν γραφὴ κατ' αὐτοῦ τυρευθῇ. Ὡς γὰρ ὁ μακάριος ἔφη Λουκᾶς, κατηγόρουν αὐτοῦ λέγοντες · • Τοῦτον εὔρομεν διαστρέφοντα τὸ ἔθνος, καὶ κωλύοντα Καίσαρι φόρον διδόναι, λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι. « Ινατί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν. οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. » Οὐ λέγει τὰ ἔθνη μετὰ τοῦ ἄρθρου, ἵνα πάντας περιλαμβάνεσθαι νομίσῃς· ἀλλ᾽ ἔθνη, ἐπὶ μερικόν τι ἄγων τὴν ἔννοιαν. Ἐπειδὴ γὰρ οἱ Ἰουδαῖοι, λαβόντες, τοῖς ἔθνεσιν αὐτὸν ἐξέδωκαν, διὰ τοῦτο ταῦτά φησι· Τίς ἡ τοσαύτη, φησὶν, αἰτία, ἢ τί τὸ γεγονὸς, ὡς καὶ τοὺς λαοὺς συγκινηθῆναι κατ' αὐτοῦ, καὶ εἰς χεῖρας αὐτὸν παραδοθῆναι τῶν ἐθνῶν; Τὸ δὲ, Ἐφρύαξαν, ἀντὶ τοῦ ἠλαζονεύσαντο.
᾿Anepigraphos par' Ebraiois. En tę̄ mnēmę̄ tōn asebōn ton prōton symperanas psalmon, ek tautēs palin tou deuterou tēn archēn epoiēsato; didaskōn hoti to proeirēmenon tōn asebōn telos, kai tous kata tou Sōtēros lyttēsantas basileas te kai archontas, kai Ioudaious, kai ethnikous hypodexetai. En gar tǭ deuterǭ psalmǭ tou Despotou Christou, kai ta anthrōpina pathē, kai tēn basileian proagoreuei; kai mentoi kai tōn ethnōn prothespizei tēn klēsin, kai tēn Ioudaiōn apistian thrēnei. To gar, «Hina ti ephryaxan ethnē, » odyromenou esti kai memphomenou tēn anoian. Ou chreia de hēmin logōn eis hermēneian pollōn, tou thespesiou Petrou, tou koryphaiou tōn apostolōn, en tais Praxesi tetheikotos tēn hermēneian, kai Hērōdēn, kai Pontion Pilaton, kai tous archiereas kai Grammateas, basileas te, kai archontas onomasantos. Ho men gar hypo tou Rhōmaiōn apestalto basileōs, tēn ekeinou diepōn archēn; ho de toparchēs Ioudaiōn kat' ekeinon etynchane ton kairon ; kai ho men eichen ex Ioudaiōn hypēkoous, ho de tous ex ethnōn stratiōtas. ᾿All' homōs kata tauton genomenoi, kai ton Despotikon tyreusantes phonon, kena kai mataia ebouleusanto, lēthę̄ paradounai mē dynēthentes ton hyp᾿ autōn staurōthenta ; tę̄ tritę̄ gar anastas hēmerą tēs oikoumenēs ekratēse. Prosphyōs de mala, kai lian eikotōs, to « emeletēsan kena, » tǭ tou laou prosōpǭ synērmosen. Ioudaioi gar tēn ponēran tautēn epoiēsanto kata tou Sōtēros meletēn. Kai martys hē tōn hierōn Euangeliōn phōnē, didaskousa, hōs «exelthontes hoi Pharisaioi symboulion elabon hopōs auton apolesōsin, » kai ho Kaïaphas boōn; « Sympherei hina heis anthrōpos apothanę̄, kai mē holon to ethnos apolētai. » To de, Ephryaxan ho men ᾿Akylas ethorybēthēsan, ho de Symmachos kyką, hērmēneusan”. Touto de, tǭ tōn ethnōn prosōpǭ proskeimenon hypoballei noein hōs Ioudaiōn tǭ Pilatǭ ton Iēsoun hoion tina tyrannon prosagagontōn, kai dein auton anairethēnai pollakis eirēkotōn, akōn ekeinos tēn thanatēphoron exenēnoche psēphon, deisas hōs eikos apolysai, mē tis enteuthen graphē kat' autou tyreuthę̄. Hōs gar ho makarios ephē Loukas, katēgoroun autou legontes ; • Touton euromen diastrephonta to ethnos, kai kōlyonta Kaisari phoron didonai, legonta heauton Christon basilea einai. « Inati ephryaxan ethnē, kai laoi emeletēsan kena? Parestēsan. hoi basileis tēs gēs, kai hoi archontes synēchthēsan epi to auto kata tou Kyriou, kai kata tou Christou autou. » Ou legei ta ethnē meta tou arthrou, hina pantas perilambanesthai nomisę̄s; all᾽ ethnē, epi merikon ti agōn tēn ennoian. Epeidē gar hoi Ioudaioi, labontes, tois ethnesin auton exedōkan, dia touto tauta phēsi; Tis hē tosautē, phēsin, aitia, ē ti to gegonos, hōs kai tous laous synkinēthēnai kat' autou, kai eis cheiras auton paradothēnai tōn ethnōn? To de, Ephryaxan, anti tou ēlazoneusanto.
Without title among the Hebrews. Having ended the first psalm with mention of the ungodly, he began the second from the same point, teaching that the end foretold for the ungodly will also receive the kings and rulers, Jews and Gentiles, who raged against the Savior. For in the second psalm he foretells both the human sufferings and the kingdom of Christ the Lord; he also prophesies the calling of the nations and laments the unbelief of the Jews. "Why did the nations rage?" is the cry of one grieving and blaming their folly. We do not need many words for the interpretation, since the inspired Peter, the chief of the apostles, gave the interpretation in the Acts, naming Herod and Pontius Pilate, and the chief priests and scribes, as kings and rulers. The one had been sent by the emperor of the Romans and administered his authority; the other happened to be tetrarch of the Jews at that time; the one had subjects from the Jews, the other soldiers from the nations. Yet coming together and contriving the murder of the Lord, they plotted empty and vain things, since they could not consign to oblivion the one they crucified: rising on the third day, he took possession of the world. Very aptly and fittingly he joined "they meditated empty things" to the person of the people. For it was the Jews who devised this wicked plot against the Savior. The words of the holy Gospels are witness, teaching that "the Pharisees went out and took counsel how to destroy him," and so is Caiaphas, crying: "It is expedient that one man should die, and that the whole nation should not perish." "They raged" Aquila translated "were in tumult" and Symmachus "stirs up." Placed with the person of the nations, it suggests that, when the Jews brought Jesus to Pilate as a kind of usurper and said many times that he must be put to death, Pilate unwillingly pronounced the death sentence, fearing, it seems, to release him, lest a charge be contrived against himself from it. For, as the blessed Luke said, they accused him, saying: "We found this man perverting the nation and forbidding to give tribute to Caesar, saying that he himself is Christ, a king." "Why did the nations rage, and the peoples meditate empty things? The kings of the earth stood by, and the rulers gathered together against the Lord and against his Christ." He does not say "the nations" with the article, so that you would think all were included, but "nations," restricting the sense to a part. Since the Jews took him and handed him over to the Gentiles, he says this: What was the great cause, he says, or what had happened, that the peoples too should be stirred up against him and that he should be handed over into the hands of the Gentiles? "They raged" means "they acted arrogantly."
Ps 2:1 (quotation, high confidence) · Ps 2:2 (quotation, high confidence) · Acts 4:25 (allusion, high confidence) · Acts 4:27 (allusion, high confidence) · Matt 12:14 (quotation, high confidence) · John 11:50 (quotation, high confidence) · Luke 23:2 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:1–2 foretells the plot of Herod, Pilate, the Jewish leaders and the Gentile soldiers against Christ, as Peter interprets it in Acts.
- Theodoret's statements about the Jews' part in the death of Jesus are translated as written.
Notes on the original text
- Digital text corrected (stray letter (OCR)): προθεσπίζει δ τὴν → προθεσπίζει τὴν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 2.1 (PG 80 80:873; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-1
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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.
2.3PG 80 80:875
« Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀπορῥίψωμεν ἀφ᾿ ἡμῶν τὸν ζυγὸν αὐτῶν. » Ὁ γὰρ μὲ, τιμῶν, φησὶ, τὸν Υἱὸν, οὐδὲ τὸν Πατέρα τιμᾷ · καὶ εἰκότως μετὰ τοῦ Υἱοῦ, καὶ τοῦ Πατρὸς τὸν ζυγὸν ἀποπέμπονται. Ἐμοὶ δὲ δοκεῖ τοῖς πεπιστευκόσι παρεγγυᾶν τὸ πανάγιον Πνεῦμα ταῦτα λέγειν · • Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, » τῶν δυσσεβῶν ἐθνῶν», « καὶ ἀπορρίψωμεν ἀφ᾿ ἡμῶν· τὸν ζυγὸν αὐτῶν, ὁ τῶν παρανόμων Ἰουδαίων, καὶ λάβωμεν ἐφ᾿ ἡμᾶς τὸν χρηστὸν τοῦ Κυρίου ζυγόν. Αὐτοῦ γάρ ἐστιν ἡ φωνή · « Λάβετε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς, ὅτι ὁ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἐστι. » Καὶ αὐτὸς δὲ ὁ νόμος ζυγὸς ὑπὸ τῶν θείων ἀποστόλων προσηγορεύθη. Ὁ γὰρ θεσπέσιος Πέτρος περὶ τούτου φησὶν ἐν ταῖς Πράξεσι · « Τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε οἱ πατέρες ἡμῶν, οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; ἀλλ᾿ ἢ διὰ τῆς χάριτος τοῦ Κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ' ὃν τρόπον κἀκεῖνοι. » Τούτοις ἔοικε καὶ τὰ προφητικὰ ῥήματα · • Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀποῤῥίψωμεν ἀφ᾿ ἡμῶν τὸν ζυγὸν αὐτῶν τουτέστιν ἀποστήσωμεν τὴν ἑαυτῶν καρδίαν τοῦ ὑπ᾿ αὐτοῖς εἶναι θέλειν· ἀποτιναξώμεθα τὸν τοῦ νόμον ζυγόν · μηδὲν ἡγώμεθα τὰ ἐν τύποις, εἰ μὴ νοοῖντο πνευματικῶς· ἀσυντελής καταλογιζέσθω πρὸς ὄνησιν ἡ σκιά, εἰ μὴ τοῦ Χριστοῦ μυστήριον ἐφ᾽ ἑαυτῇ ζωγραφεῖ.
« Diarrhēxōmen tous desmous autōn, kai aporrhipsōmen aph᾿ hēmōn ton zygon autōn. » Ho gar me, timōn, phēsi, ton Huion, oude ton Patera timą ; kai eikotōs meta tou Huiou, kai tou Patros ton zygon apopempontai. Emoi de dokei tois pepisteukosi parengyan to panagion Pneuma tauta legein ; • Diarrhēxōmen tous desmous autōn, » tōn dyssebōn ethnōn», « kai aporripsōmen aph᾿ hēmōn; ton zygon autōn, ho tōn paranomōn Ioudaiōn, kai labōmen eph᾿ hēmas ton chrēston tou Kyriou zygon. Autou gar estin hē phōnē ; « Labete ton zygon mou eph᾽ hymas, hoti ho zygos mou chrēstos, kai to phortion mou elaphron esti. » Kai autos de ho nomos zygos hypo tōn theiōn apostolōn prosēgoreuthē. Ho gar thespesios Petros peri toutou phēsin en tais Praxesi ; « Ti peirazete ton Theon epitheinai zygon epi ton trachēlon tōn mathētōn, hon oute hoi pateres hēmōn, oute hēmeis ischysamen bastasai? all᾿ ē dia tēs charitos tou Kyriou Iēsou pisteuomen sōthēnai kath' hon tropon kakeinoi. » Toutois eoike kai ta prophētika rhēmata ; • Diarrhēxōmen tous desmous autōn, kai aporrhipsōmen aph᾿ hēmōn ton zygon autōn toutestin apostēsōmen tēn heautōn kardian tou hyp᾿ autois einai thelein; apotinaxōmetha ton tou nomon zygon ; mēden hēgōmetha ta en typois, ei mē noointo pneumatikōs; asyntelēs katalogizesthō pros onēsin hē skia, ei mē tou Christou mystērion eph᾽ heautę̄ zōgraphei.
"Let us break their bonds and cast their yoke from us." For he who does not honor the Son, he says, does not honor the Father either; and fittingly, along with the Son, they also throw off the yoke of the Father. But it seems to me that the all-holy Spirit urges believers to say these words: "Let us break their bonds," the bonds of the impious nations, "and cast from us their yoke," the yoke of the lawless Jews, and let us take upon ourselves the kindly yoke of the Lord. For his is the voice: "Take my yoke upon you, for my yoke is kindly and my burden is light." The law itself was called a yoke by the divine apostles. The inspired Peter says of it in the Acts: "Why do you tempt God by putting a yoke on the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in the same way as they." The prophetic words are like this: "Let us break their bonds and cast their yoke from us," that is, let us turn our heart away from wishing to be under them; let us shake off the yoke of the law; let us count the things in types as nothing unless they are understood spiritually; let the shadow be reckoned useless for profit unless it paints the mystery of Christ upon itself.
Ps 2:3 (quotation, high confidence) · John 5:23 (allusion, high confidence) · Matt 11:29 (quotation, high confidence) · Matt 11:30 (quotation, high confidence) · Acts 15:10 (quotation, high confidence) · Acts 15:11 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:3 is read as the believers' resolve to throw off the bonds of the Gentiles and the yoke of the law and to take up Christ's yoke.
- The remarks on the yoke of the law and the "lawless Jews" are translated as written.
Cite (SBL): Theodoret, Interp. Ps. 2.3 (PG 80 80:875; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-3
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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.
2.4PG 80 80:877
« Ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς. » Ὁ γὰρ ὑπ᾿ αὐτῶν προσηλωθεὶς, καὶ θανάτῳ παραδοθεὶς, ἐν οὐρανοῖς ὢν, καὶ τὰ πάντα περιέχων, κενὰς αὐτῶν καὶ ματαίας δείκνυσι τὰς βουλάς. Καὶ ὁ τούτου δὲ Πατὴρ, καὶ τῶν ἁπάντων Δεσπότης, τὴν ἀξίαν αὐτοὺς εἰσπράξεται δίκην.
« Ho katoikōn en ouranois ekgelasetai autous, kai ho Kyrios ekmyktēriei autous. » Ho gar hyp᾿ autōn prosēlōtheis, kai thanatǭ paradotheis, en ouranois ōn, kai ta panta periechōn, kenas autōn kai mataias deiknysi tas boulas. Kai ho toutou de Patēr, kai tōn hapantōn Despotēs, tēn axian autous eispraxetai dikēn.
"He who dwells in the heavens will laugh at them, and the Lord will mock them." For he who was nailed by them and handed over to death, being in the heavens and holding all things together, shows their plans to be empty and vain. And his Father, the Lord of all, will exact from them the punishment they deserve.
Ps 2:4 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:4: the crucified one, who is in heaven, shows the plot to be vain, and the Father punishes it.
Notes on the original text
- Digital text corrected (stray letter (OCR)): δίκην θ. → δίκην..
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 2.4 (PG 80 80:877; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-2-4) · 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.
2.5PG 80 80:877
« Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ, καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξει αὐτούς. » Καὶ τούτων δὲ τῶν ῥημάτων τὴν ἑρμηνείαν διδάσκει τῶν πραγμάτων τὸ τέλος· στρατιὰ γὰρ αὐτοῖς ἐπιστᾶσα Ῥωμαϊκὴ τὴν τε πόλιν ἐπόρθησε, καὶ ἐνέπρησε τὸν νεὼν, καὶ αὐτῶν τοὺς μὲν πλείστους θανάτῳ παρέπεμψε, τοὺς δὲ τὴν σφαγὴν ἐκφυγόντας ἐξανδραποδίσασα, δουλείᾳ παρέδωκεν. Ἐπιστῆσαι δὲ προσήκει τὸν νοῦν, ὡς δύο προσώπων ἐφεξῆς μέμνηται· καὶ πρῶτον μὲν Κυρίου καὶ Χριστοῦ· « Κατὰ τοῦ Κυ, ρίου γὰρ, ἔφη, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ· › εἶτα κατοικοῦντος ἐν οὐρανοῖς, καὶ Κυρίου· κατοικῶν γὰρ ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς. » Καὶ αὖθις δὲ τὸ αὐτὸ διετήρησε σχῆμα.
« Tote lalēsei pros autous en orgę̄ autou, kai en tǭ thymǭ autou taraxei autous. » Kai toutōn de tōn rhēmatōn tēn hermēneian didaskei tōn pragmatōn to telos; stratia gar autois epistasa Rhōmaïkē tēn te polin eporthēse, kai eneprēse ton neōn, kai autōn tous men pleistous thanatǭ parepempse, tous de tēn sphagēn ekphygontas exandrapodisasa, douleią paredōken. Epistēsai de prosēkei ton noun, hōs dyo prosōpōn ephexēs memnētai; kai prōton men Kyriou kai Christou; « Kata tou Ky, riou gar, ephē, kai kata tou Christou autou; › eita katoikountos en ouranois, kai Kyriou; katoikōn gar en ouranois ekgelasetai autous, kai ho Kyrios ekmyktēriei autous. » Kai authis de to auto dietērēse schēma.
"Then he will speak to them in his wrath, and in his anger he will trouble them." The outcome of events teaches the meaning of these words too. A Roman army came upon them, sacked the city, burned the temple, sent most of them to death, and enslaved those who escaped the slaughter and handed them over to servitude. One should notice that he mentions two persons in succession: first the Lord and Christ ("against the Lord," he said, "and against his Christ"), then the one who dwells in the heavens and the Lord ("He who dwells in the heavens will laugh at them, and the Lord will mock them"). And again he kept the same figure.
Ps 2:5 (quotation, high confidence) · Ps 2:2 (quotation, high confidence) · Ps 2:4 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:5 is fulfilled in the Roman destruction of Jerusalem; the psalm names two persons, the Lord and his Christ.
- The interpretation of the fall of Jerusalem as punishment is Theodoret's own, translated as written.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 2.5 (PG 80 80:877; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-5
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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.
2.6PG 80 80:877
· Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ᾿ αὐτοῦ. Καὶ ἐνταῦθα δὲ στίξαι προσήκει, καὶ τότε ἐπαγαγεῖν, « Ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ διαγγέλλων τὸ πρόσταγμα Κυρίου. » Οὐ γὰρ τοῦ Σιὼν ὄρους βασιλεύει μόνου, ἀλλ᾽ ὁρατῶν καὶ ἀοράτων, καὶ πάσης τῆς κτίσεως. Ἐπὶ δὲ τοῦ Σιὼν ὄρους, καὶ τῆς Ἰουδαίας, τὴν θείαν αὐτοῦ διδασκαλίαν τοῖς προσιοῦσι προσήνεγκεν· οἱ δὲ γε ταύτην δεξάμενοι μετωχέτευσαν εἰς ἅπασαν τὴν οἰκουμένην τὰ νὰματα, τοῖς θείοις αὐτοῦ πεισθέντες προστάγμασι. • Πορευθέντες γάρ, φησί, μαθητεύσατε πάντα τὰ ἔθνη. » Τὸ δὲ, « ἐγὼ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ, ὁ ἀνθρωπίνως λέγει· ὡς γὰρ Θεὸς, ἔμφυτον ἔχει τὴν βασιλείαν· ὡς δὲ ἄνθρωπος, χειροτονητὴν δέχεται ταύτην· ὅτι δὲ ὡς Θεὸς ἄναρχον ἔχει τὸ κράτος, ὁ αὐτὸς διδάσκει προφήτης λέγων· . Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. » Τοῦτον δὲ τὸν ψαλμὸν ὁ μακάριος Παῦλος εἰς τὸν Υἱὸν εἰρῆσθαί φησιν· ἀλλ᾿ ὅμως καὶ ἔχει τὴν βασιλείαν ὡς Θεὸς, καὶ λαμβάνει ὡς ἄνθρωπος. Οὕτως ὕψιστος όνομαζόμενος ὡς Θεὸς, ὑψώθη ὡς ἄνθρωπος. Καὶ ὁ μὲν Δαβὶδ τὸ θεῖον ὕψος κηρύττων βοᾷ, « Γνώτωσαν ὅτι ὄνομά σοι Κύριος, σὺ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν. » Καὶ ὁ Ζαχαρίας πρὸς τὸν Ἰωάννην, « Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ. » Τὸ δ᾽ ἀνθρώπινον ὕψος ὁ μακάριος Παῦλος διδάσκει λέγων, « Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. • Καὶ μὴν τὸ Υἱὸς μονογενής ὄνομα πρὸ τῶν αἰώνων εἶχεν ὁ Θεὸς Λόγος τῷ πράγματι συμφυές· ἀλλ᾽ ὅμως ἔχων ὡς Θεὸς τὴν τοῦ Υἱοῦ προσηγορίαν, λαμβάνει αὐτὴν καὶ ὡς ἄνθρωπος. Διὸ καὶ ἐν τῷ προκειμένῳ ψαλμῷ ἐπήγαγε λέγων
; Egō de katestathēn basileus hyp᾿ autou. Kai entautha de stixai prosēkei, kai tote epagagein, « Epi Siōn oros to hagion autou diangellōn to prostagma Kyriou. » Ou gar tou Siōn orous basileuei monou, all᾽ horatōn kai aoratōn, kai pasēs tēs ktiseōs. Epi de tou Siōn orous, kai tēs Ioudaias, tēn theian autou didaskalian tois prosiousi prosēnenken; hoi de ge tautēn dexamenoi metōcheteusan eis hapasan tēn oikoumenēn ta namata, tois theiois autou peisthentes prostagmasi. • Poreuthentes gar, phēsi, mathēteusate panta ta ethnē. » To de, « egō katestathēn basileus hyp' autou, ho anthrōpinōs legei; hōs gar Theos, emphyton echei tēn basileian; hōs de anthrōpos, cheirotonētēn dechetai tautēn; hoti de hōs Theos anarchon echei to kratos, ho autos didaskei prophētēs legōn; . Ho thronos sou, ho Theos, eis ton aiōna tou aiōnos, rhabdos euthytētos hē rhabdos tēs basileias sou. » Touton de ton psalmon ho makarios Paulos eis ton Huion eirēsthai phēsin; all᾿ homōs kai echei tēn basileian hōs Theos, kai lambanei hōs anthrōpos. Houtōs hypsistos onomazomenos hōs Theos, hypsōthē hōs anthrōpos. Kai ho men Dabid to theion hypsos kēryttōn boą, « Gnōtōsan hoti onoma soi Kyrios, sy monos hypsistos epi pasan tēn gēn. » Kai ho Zacharias pros ton Iōannēn, « Kai sy, paidion, prophētēs Hypsistou klēthēsę̄. » To d᾽ anthrōpinon hypsos ho makarios Paulos didaskei legōn, « Dio kai ho Theos auton hyperypsōse, kai echarisato autǭ onoma to hyper pan onoma. • Kai mēn to Huios monogenēs onoma pro tōn aiōnōn eichen ho Theos Logos tǭ pragmati symphyes; all᾽ homōs echōn hōs Theos tēn tou Huiou prosēgorian, lambanei autēn kai hōs anthrōpos. Dio kai en tǭ prokeimenǭ psalmǭ epēgage legōn
"But I was established king by him." Here one should put a stop, and then add: "on Zion his holy mountain, proclaiming the decree of the Lord." For he does not reign over Mount Zion alone, but over things visible and invisible and over all creation. But on Mount Zion and in Judea he offered his divine teaching to those who came to him; and those who received it channelled its streams into the whole world, obeying his divine commands: "Go," he says, "and make disciples of all the nations." "I was established king by him" he says in a human way. As God he has the kingdom by nature; as man he receives it by appointment. That as God he has power without beginning the same prophet teaches, saying: "Your throne, O God, is for ever and ever; a rod of uprightness is the rod of your kingdom." The blessed Paul says that this psalm was spoken of the Son. Yet he both has the kingdom as God and receives it as man. So too, though called Most High as God, he was exalted as man. David, proclaiming the divine height, cries, "Let them know that your name is the Lord; you alone are Most High over all the earth"; and Zechariah says to John, "And you, child, will be called a prophet of the Most High." But the blessed Paul teaches the human exaltation, saying: "Therefore God also highly exalted him and gave him the name that is above every name." Indeed, God the Word had before the ages the name "only-begotten Son," a name that belongs to what he is by nature; yet, having the title of Son as God, he receives it also as man. Therefore in the present psalm he went on to say:
Ps 2:6 (quotation, high confidence) · Matt 28:19 (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence) · Heb 1:8 (allusion, high confidence) · Ps 83:18 (82:19 LXX) (quotation, high confidence) · Luke 1:76 (quotation, high confidence) · Phil 2:9 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:6: Christ reigns over all creation as God by nature and is appointed king as man; his teaching went from Zion to the whole world.
- Theodoret distinguishes what Christ has as God from what he receives as man; translated exactly.
Notes on the original text
- Digital text corrected (OCR mark for ς; OCR punctuation): ῥάβδο; εὐθύτητος → ῥάβδος εὐθύτητος; Καὶ σὺ; παιδίον → Καὶ σὺ, παιδίον.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 2.6 (PG 80 80:877; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-6
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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.
2.7PG 80 80:879
« Κύριος εἶπε πρός με, Υἱός μου εἶ συ, ἐγὼ σήμερον γεγέννηκά σε. » Ταύτην δὲ τὴν φωνὴν οὐκ ἄν τις, τῇ τοῦ θείου Πνεύματος διδασκαλίᾳ πειθόμενος, τῇ θεότητι προσάψοι τοῦ Δεσπότου Χριστοῦ. Περὶ γὰρ ἐκείνης ἀκούσωμεν τοῦ Θεοῦ τῶν ὅλων διὰ τοῦ Δαβὶδ λέγοντος · « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. » Ὡς ἄνθρωπος τοίνυν καὶ ταύτην δέχεται τὴν φωνὴν, ὡς ἄνθρωπος καὶ τῶν ἐπαγομένων ἀκούει.
« Kyrios eipe pros me, Huios mou ei sy, egō sēmeron gegennēka se. » Tautēn de tēn phōnēn ouk an tis, tę̄ tou theiou Pneumatos didaskalią peithomenos, tę̄ theotēti prosapsoi tou Despotou Christou. Peri gar ekeinēs akousōmen tou Theou tōn holōn dia tou Dabid legontos ; « Ek gastros pro heōsphorou egennēsa se. » Hōs anthrōpos toinyn kai tautēn dechetai tēn phōnēn, hōs anthrōpos kai tōn epagomenōn akouei.
"The Lord said to me, You are my Son; today I have begotten you." No one who follows the teaching of the divine Spirit would attach these words to the divinity of Christ the Lord. About that let us hear the God of all saying through David: "From the womb before the morning star I begot you." As man, then, he receives this word too, and as man he hears what follows.
Ps 2:7 (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 2:7: "today I have begotten you" refers to Christ as man, since his divine generation is before the morning star.
- Ps 110:3 is cited in the Greek form (109:3).
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 2.7 (PG 80 80:879; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-2-7) · 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.
2.8PG 80 80:879
« Αίτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Ὡς γὰρ Θεὸς, ποιητής ἐστι τῶν ἀπάντων· « Πάντα γὰρ δι᾿ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν - · καὶ · ἐν αὐτῷ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα. • Εἰ Δεσπότης ἐστι καὶ δημιουργὸς τῶν ὅλων, καὶ Δεσπότης ἐστὶ καὶ Κύριος ὧν ἐποίησεν· ἀλλ᾽ ὅμως καὶ φύσει Δεσπότης ὢν ὡς Θεὸς, λαμβάνει καὶ ὡς ἄνθρωπος τῶν ὅλων τὴν δεσποτείαν. Καὶ ἐπειδὴ πάλαι μόνον Ἰουδαίων ἐδόκει προμηθεῖσθαι, « Ἐγενήθη γὰρ, φησὶ, μερὶς Κυρίου λαὸς Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ·· ἀπεβλήθη δὲ οὗτος, ὡς οὐδεμίαν ὠφέλειαν ἐκ τῆς κηδεμονίας δεξάμενος · εἰκότως ἐπὶ τὰ ἔθνη μεταφέρει τὴν προμήθειαν, οὐδὲ πάλαι τούτων ἡμεληκὼς, τὴν δὲ Μωσαϊκὴν χρησμολογίαν πληρῶν· ἐκείνου γάρ ἐστι φωνή, « Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. » Ἔστι δὲ καὶ τὴν ἔκβασιν εὑρεῖν τῇ προῤῥήσει συμβαίνουσαν. Τοὺς γὰρ ἐξ Ἰουδαίων πεπιστευκότας, οὐ τοὺς δώδεκα μόνον ἀποστόλους, ἀλλὰ καὶ τοὺς ἑβδομήκοντα μαθητὰς, καὶ τοὺς ἑκατὸν εἴκοσιν, ὧν συνηγμένων ὁ μακάριος ἐδημηγόρησε Πέτρος, καὶ τοὺς πεντακοσίους, οἷς μετὰ τὴν ἀνάστασιν ὤφθη κατὰ ταὐτὸν κατὰ τὴν τοῦ θεσπεσίου Παύλου φωνήν, καὶ τοὺς τρισχιλίους, καὶ τοὺς πεντακισχιλίους οὓς ὁ τῶν ἀποστόλων κορυφαῖος δημηγορῶν ἐσαγήνευσε, καὶ τὰς πολλὰς μυριάδας, περὶ ὧν ὁ μέγας Ἰάκωβος ἔφη, • Θεωρεῖς, ἀδελφὲ, πόσαι μυριάδες εἰσὶ τῶν πεπιστευκότων Ἰουδαίων·, τούτους δὴ, καὶ πρὸς τούτοις τοὺς κατὰ πᾶσαν τὴν οἰκουμένην ἐξ Ἰουδαίων πεπιστευκότας λαὸν ἅγιον ἀποφήνας, καὶ διὰ τούτων τὰ ἔθνη πάντα ζωγρήσας, πληροῖ τὴν προφητείαν τὴν λέγουσαν· · Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. » Πληροῖ δὲ πρὸς ταύτῃ καὶ τὴν οἰκείαν πρόῤῥησιν, ἣν πρὸς Ἰουδαίους ἐποιήσατο λέγων, « Καὶ ἄλλα δὲ πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης. κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Τοῦτο καὶ ἐν τῷ προκειμένῳ λέγει ψαλμῷ, « Αἴτησαι παρ᾿ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Ἀλλὰ γὰρ ἔπεισί μοι τὴν τῶν Ἰουδαίων ἀπιστίαν ὀδύρεσθαι, οἱ τῆς προφητείας ἀκούοντες τῶν τῆς γῆς περάτων ἀντικρὺς μεμνημένης, καὶ εἰδότες ὡς οὐδεὶς τῶν παρ' αὐτῶν βασιλέων τοσαύτην ἡγεμονίαν ἐκτήσατο, ἀλλὰ μόνος ὁ ἐκ Δαβίδ κατὰ σάρκα βλαστήσας Δεσπότης Χριστὸς, τυφλώττουσι τῆς διανοίας τὰ ὄμματα, καὶ τὴν προφητείαν τὴν λαλοῦσαν, « Ψηλαφοῦσιν , ὡς τυφλοὶ τοῖχον, καὶ οὐχ ὡς ὑπαρχόντων ὀφθαλμῶν ψηλαφήσουσι. » Τούτου δὴ χάριν καὶ ἀπειλεῖ αὐτοῖς ὁ προφητικὸς λόγος.
« Aitēsai par' emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Hōs gar Theos, poiētēs esti tōn apantōn; « Panta gar di᾿ autou egeneto, kai chōris autou egeneto ouden - ; kai ; en autǭ ektisthē ta panta, eite horata, eite aorata. • Ei Despotēs esti kai dēmiourgos tōn holōn, kai Despotēs esti kai Kyrios hōn epoiēsen; all᾽ homōs kai physei Despotēs ōn hōs Theos, lambanei kai hōs anthrōpos tōn holōn tēn despoteian. Kai epeidē palai monon Ioudaiōn edokei promētheisthai, « Egenēthē gar, phēsi, meris Kyriou laos Iakōb, schoinisma klēronomias autou Israēl;; apeblēthē de houtos, hōs oudemian ōpheleian ek tēs kēdemonias dexamenos ; eikotōs epi ta ethnē metapherei tēn promētheian, oude palai toutōn hēmelēkōs, tēn de Mōsaïkēn chrēsmologian plērōn; ekeinou gar esti phōnē, « Euphranthēte, ethnē, meta tou laou autou. » Esti de kai tēn ekbasin heurein tę̄ prorrhēsei symbainousan. Tous gar ex Ioudaiōn pepisteukotas, ou tous dōdeka monon apostolous, alla kai tous hebdomēkonta mathētas, kai tous hekaton eikosin, hōn synēgmenōn ho makarios edēmēgorēse Petros, kai tous pentakosious, hois meta tēn anastasin ōphthē kata tauton kata tēn tou thespesiou Paulou phōnēn, kai tous trischilious, kai tous pentakischilious hous ho tōn apostolōn koryphaios dēmēgorōn esagēneuse, kai tas pollas myriadas, peri hōn ho megas Iakōbos ephē, • Theōreis, adelphe, posai myriades eisi tōn pepisteukotōn Ioudaiōn;, toutous dē, kai pros toutois tous kata pasan tēn oikoumenēn ex Ioudaiōn pepisteukotas laon hagion apophēnas, kai dia toutōn ta ethnē panta zōgrēsas, plēroi tēn prophēteian tēn legousan; ; Euphranthēte, ethnē, meta tou laou autou. » Plēroi de pros tautę̄ kai tēn oikeian prorrhēsin, hēn pros Ioudaious epoiēsato legōn, « Kai alla de probata echō, ha ouk estin ek tēs aulēs tautēs. kakeina me dei agagein, kai tēs phōnēs mou akousousi, kai genēsetai mia poimnē, heis poimēn. » Touto kai en tǭ prokeimenǭ legei psalmǭ, « Aitēsai par᾿ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Alla gar epeisi moi tēn tōn Ioudaiōn apistian odyresthai, hoi tēs prophēteias akouontes tōn tēs gēs peratōn antikrys memnēmenēs, kai eidotes hōs oudeis tōn par' autōn basileōn tosautēn hēgemonian ektēsato, alla monos ho ek Dabid kata sarka blastēsas Despotēs Christos, typhlōttousi tēs dianoias ta ommata, kai tēn prophēteian tēn lalousan, « Psēlaphousin , hōs typhloi toichon, kai ouch hōs hyparchontōn ophthalmōn psēlaphēsousi. » Toutou dē charin kai apeilei autois ho prophētikos logos.
"Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." As God he is the maker of all things: "For all things came into being through him, and without him nothing came into being"; and "in him all things were created, whether visible or invisible." If he is Lord and craftsman of all, he is also Lord and master of what he made. Yet, though Lord by nature as God, as man he also receives lordship over all. And since of old he seemed to care for the Jews alone ("For the people of Jacob became the Lord's portion, Israel the lot of his inheritance"), and this people was cast off as having gained no benefit from his care, he fittingly transfers his providence to the nations. He had not neglected them in the past either, and he fulfills the oracle of Moses, whose word it is: "Rejoice, O nations, with his people." One can find the outcome agreeing with the prediction. For he made a holy people of those from the Jews who believed: not only the twelve apostles, but also the seventy disciples, and the hundred and twenty to whom, when gathered together, the blessed Peter preached; the five hundred to whom he appeared together after the resurrection, according to the words of the inspired Paul; the three thousand and the five thousand whom the chief of the apostles caught in his net by his preaching; and the many tens of thousands of whom the great James said, "You see, brother, how many tens of thousands of the Jews have believed"; and besides these, those from the Jews throughout the world who believed. Through them he captured all the nations alive, and so fulfills the prophecy that says, "Rejoice, O nations, with his people." He also fulfills his own prediction, which he made to the Jews, saying: "And I have other sheep, which are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd." This is what he says in the present psalm too: "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." But I am moved to lament the unbelief of the Jews. They hear the prophecy plainly mentioning the ends of the earth, and they know that none of their kings acquired such dominion, but only Christ the Lord, who sprang from David according to the flesh; yet they blind the eyes of their understanding and [fulfill] the prophecy that says, "They will grope like the blind for a wall, and grope as if they had no eyes." For this reason the prophetic word also threatens them:
Ps 2:8 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Deut 32:9 (quotation, high confidence) · Deut 32:43 (quotation, high confidence) · Acts 1:15 (allusion, high confidence) · 1 Cor 15:6 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence) · Acts 21:20 (quotation, high confidence) · John 10:16 (quotation, high confidence) · Isa 59:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:8: as God Christ is Lord of all, as man he receives the nations; the prophecy is fulfilled in the Jewish believers through whom the nations were won.
- A verb (probably "fulfill") seems to be missing before the quotation of Isa 59:10; supplied in brackets. Theodoret's lament over Jewish unbelief is translated as written.
Notes on the original text
- Digital text corrected (OCR letter; stray letters (OCR)): Εὐφράνθητε, Τέθνη → Εὐφράνθητε, ἔθνη; λέγει οι ψαλμῷ → λέγει ψαλμῷ; τρὸς Ἰουδαίους → πρὸς Ἰουδαίους.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 2.8 (PG 80 80:879; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-2-8) · 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.
2.9PG 80 80:881
« Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· ὡς σκεύη κεραμέως συντρίψεις αὐτούς. » Τῇ Ῥωμαϊκῇ δηλονότι βασιλείᾳ, ἣν σίδηρον τροπικῶς, διὰ τὸ ἰσχυρόν τε καὶ ἀῤῥαγὲς, ἡ τοῦ Δανιὴλ προφητεία καλεῖ · καὶ συντρίψει αὐτοὺς πηλίνων δίκην σκευῶν. Ἐπειδὴ γὰρ αὐτὸν μόνον ἔχειν ἠρνήθησαν βασιλέα, μεγάλῃ δὲ κεχρημένοι βοῇ ἔλεγον, « Ἡμεῖς οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα, » ἐπέστησεν αὐτοῖς ὃν ἥτησαν Καίσαρα, καὶ διὰ τῆς ἐκείνων στρατιᾶς τῆς ἀσεβείας ποινὴν εἰσεπράξατο . Ει δέ τις μὴ περὶ Ἰουδαίων, ἀλλὰ περὶ ἐθνῶν , ταῦτα νομίζει εἰρῆσθαι, οὕτω νοῆσαι προσήκει· ὅτι ποιμανεῖ τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ, τῇ ἰσχυρᾷ αὐτοῦ καὶ ἀῤῥαγεῖ βασιλείᾳ· καὶ συντρίψει αὐτοὺς, ὡς σκεύη κεραμέως, ἀναλύων καὶ ἀναπλάττων διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας, καὶ τῷ πυρὶ τοῦ Πνεύματος στερεμνίους ἀπεργαζόμενος. Οὕτω ταῦτα προαγορεύσας ὁ μακάριος Δαβίδ, παραινεῖ λοιπὸν καὶ βασιλεῦσι καὶ ὑπηκόοις προσδραμεῖν τῷ Σωτῆρι, καὶ τοὺς σωτηρίους ἀσπάσασθαι νόμους, καὶ τῇ δι' ἐκείνων παιδείᾳ καὶ διδασκαλίᾳ τὴν ὠφέλειαν καρπώσασθαι· Φησὶ γάρ ·
« Poimaneis autous en rhabdǭ sidērą; hōs skeuē kerameōs syntripseis autous. » Tę̄ Rhōmaïkę̄ dēlonoti basileią, hēn sidēron tropikōs, dia to ischyron te kai arrhages, hē tou Daniēl prophēteia kalei ; kai syntripsei autous pēlinōn dikēn skeuōn. Epeidē gar auton monon echein ērnēthēsan basilea, megalę̄ de kechrēmenoi boę̄ elegon, « Hēmeis ouk echomen basilea ei mē Kaisara, » epestēsen autois hon hētēsan Kaisara, kai dia tēs ekeinōn stratias tēs asebeias poinēn eisepraxato . Ei de tis mē peri Ioudaiōn, alla peri ethnōn , tauta nomizei eirēsthai, houtō noēsai prosēkei; hoti poimanei ta ethnē en rhabdǭ sidērą, tę̄ ischyrą autou kai arrhagei basileią; kai syntripsei autous, hōs skeuē kerameōs, analyōn kai anaplattōn dia tēs tou loutrou palingenesias, kai tǭ pyri tou Pneumatos steremnious apergazomenos. Houtō tauta proagoreusas ho makarios Dabid, parainei loipon kai basileusi kai hypēkoois prosdramein tǭ Sōtēri, kai tous sōtērious aspasasthai nomous, kai tę̄ di' ekeinōn paideią kai didaskalią tēn ōpheleian karpōsasthai; Phēsi gar ;
"You will shepherd them with a rod of iron; you will shatter them like a potter's vessels." That is, by the Roman empire, which the prophecy of Daniel figuratively calls iron because of its strength and unbreakableness; and he will shatter them like clay vessels. Since they refused to have him alone as king and cried with a loud shout, "We have no king but Caesar," he set over them the Caesar they asked for, and through his army exacted the penalty of their impiety. If anyone thinks this was said not of the Jews but of the nations, it should be understood thus: he will shepherd the nations with a rod of iron, his strong and unbreakable kingdom; and he will shatter them like a potter's vessels, dissolving and remolding them through the washing of rebirth and making them solid by the fire of the Spirit. Having foretold these things, the blessed David then urges both kings and subjects to run to the Savior, to embrace the saving laws, and to reap the benefit of the training and teaching they give. For he says:
Ps 2:9 (quotation, high confidence) · Dan 2:40 (allusion, high confidence) · John 19:15 (quotation, high confidence) · Titus 3:5 (allusion, medium confidence)
Notes and citation
Summary: Psalm 2:9: the iron rod is the Roman power that punished the Jews; or, of the nations, Christ breaks and remolds them through baptism and the Spirit.
- Theodoret's reading of the Roman conquest as a penalty on the Jews is translated as written.
Notes on the original text
- Digital text corrected (stray letters (OCR)): παραινεῖ λοιπὸν λὴν καὶ → παραινεῖ λοιπὸν καὶ.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 2.9 (PG 80 80:881; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-9
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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.
2.10PG 80 80:883
« Καὶ νῦν, βασιλεῖς, σύνετε· παιδεύθητε πάντες οἱ κρίνοντες τὴν γῆν. » Πάντων γὰρ ἡμῶν βασιλεὺς , ὁ πάλαι δόξας μόνων Ἰουδαίων κρατεῖν.
« Kai nyn, basileis, synete; paideuthēte pantes hoi krinontes tēn gēn. » Pantōn gar hēmōn basileus , ho palai doxas monōn Ioudaiōn kratein.
"And now, O kings, understand; be instructed, all you who judge the earth." For he is king of us all, he who of old seemed to rule the Jews alone.
Ps 2:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:10: Christ is now king of all, not only of the Jews.
Cite (SBL): Theodoret, Interp. Ps. 2.10 (PG 80 80:883; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-10
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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.
2.11PG 80 80:883
« Δουλεύσατε τῷ Κυρίῳ ἐν φόβῳ, καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ. » Οὐ γὰρ δεῖ μόνῃ τῇ φιλανθρωπίᾳ θαῤῥῆσαι, ἀλλὰ καὶ τὴν ταύτῃ συνημμένην δικαιοσύνην, ἀγαλλομένους ἐπὶ τῇ σωτηρίᾳ καὶ χαίροντας, δεδιέναι καὶ τρέμειν. « Ὁ γὰρ δοκῶν, φησὶν, ἑστάναι, βλεπέτω μὴ πέσῃ. » [ Ἐπειδ᾽ ἂν γὰρ φοβηθέντες τὸν Δεσπότην τὰ προσήκοντα διαπραξώμεθα, πλείστην ἐκ τῶν πραχθέντων ἡμῖν ἔχομεν τὴν εὐφροσύνην ἐγγινομένην, τοῦ συνειδότος ἀγαθοῦ μὲν τυγχάνοντος, μεγίστην δὲ ἡμῖν διὰ τούτου τὴν χαρὰν παρεχομένου.] - Ἐν τρόμῳ · δὲ, τουτέστιν, ἐν κατανύξει· μήποτε ἡ τοῦ Θεοῦ χαρὰ εἰς τὴν τοῦ κόσμου μεταπέσῃ χαράν.
« Douleusate tǭ Kyriǭ en phobǭ, kai agalliasthe autǭ en tromǭ. » Ou gar dei monę̄ tę̄ philanthrōpią tharrhēsai, alla kai tēn tautę̄ synēmmenēn dikaiosynēn, agallomenous epi tę̄ sōtērią kai chairontas, dedienai kai tremein. « Ho gar dokōn, phēsin, hestanai, blepetō mē pesę̄. » [ Epeid᾽ an gar phobēthentes ton Despotēn ta prosēkonta diapraxōmetha, pleistēn ek tōn prachthentōn hēmin echomen tēn euphrosynēn enginomenēn, tou syneidotos agathou men tynchanontos, megistēn de hēmin dia toutou tēn charan parechomenou.] - En tromǭ ; de, toutestin, en katanyxei; mēpote hē tou Theou chara eis tēn tou kosmou metapesę̄ charan.
"Serve the Lord with fear, and rejoice in him with trembling." We must not take confidence in his love for humankind alone; while we exult and rejoice in our salvation, we must also fear and tremble at the justice joined to it. "For let him who thinks he stands," it says, "take heed lest he fall." [For when we fear the Lord and do what is fitting, we have very great gladness arising in us from what we have done, since our conscience is good and through it affords us the greatest joy.] "With trembling," that is, with compunction, lest the joy of God turn into the joy of the world.
Ps 2:11 (quotation, high confidence) · 1 Cor 10:12 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:11: we must rejoice in salvation while fearing God's justice, with compunction.
- The sentence in square brackets is bracketed in the printed text (probably an addition from another source); it is translated and kept in brackets.
Notes on the original text
- Digital text corrected (split word (OCR)): τού του → τούτου.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 2.11 (PG 80 80:883; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-11
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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.
2.12PG 80 80:883
« Δράξασθε παιδείας, μήποτε ὀργισθῇ Κύριος, καὶ ἀπόλησθε ἐξ ὁδοῦ δικαίας. » Οὐκ ἀρκεῖ γὰρ μόνη τῆς θεογνωσίας ἡ κτῆσις εἰς τελειότητα· ἀλλὰ χρὴ καὶ τὴν πρακτικὴν μετελθεῖν ἀρετήν· ἧς ἐπιλαμβανόμενοι τὴν ἀπλανή πορείαν ὀδεύσετε.
« Draxasthe paideias, mēpote orgisthę̄ Kyrios, kai apolēsthe ex hodou dikaias. » Ouk arkei gar monē tēs theognōsias hē ktēsis eis teleiotēta; alla chrē kai tēn praktikēn metelthein aretēn; hēs epilambanomenoi tēn aplanē poreian odeusete.
"Lay hold of instruction, lest the Lord be angry, and you perish from the righteous way." For the acquisition of the knowledge of God alone is not enough for perfection; one must also pursue practical virtue. Laying hold of it, you will travel a road without straying.
Ps 2:12 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:12a: knowledge of God must be joined to practical virtue.
Notes on the original text
- Digital text corrected (stray letters (OCR)): δικαίας δι. » → δικαίας. »; γὰρ δε μόνη → γὰρ μόνη.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 2.12 (PG 80 80:883; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-12
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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.
2.13PG 80 80:883
« Ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ· μακάριοι πάντες οἱ πεποιθότες ἐπ' αὐτῷ., Ἐν γὰρ τῷ τῆς κρίσεως καιρῷ, τῆς ὑμετέρας κακίας, οἷόν τινος ὕλης εὐπρήστου, καθάπερ πῦρ τὴν θείαν ἐκκαιούσης ὀργὴν, πόῤῥω που γενήσεσθε τῆς τῶν δικαίων ὁδοῦ, δίκας τίνοντες ὧν κατὰ τόνδε τὸν βίον πεπλημμελήκατε. Τηνικαῦτα δὲ καὶ οἱ ἀληθῶς καὶ βεβαίως εἰς αὐτὸν ἠλπικότες, λήψονται τῆς ἐλπίδος καρπὸν, τὸν μακαρισμόν. « Μακάριοι γὰρ, φησὶν, οἱ πεποιθότες ἐπ᾿ αὐτῷ. » Εἰ καὶ γὰρ κατὰ τὸν παρόντα βίον τὸν μακαρισμὸν ἔχουσιν οἱ τῆς ἀρετῆς ἀθληταὶ, ἀλλ᾽ οὖν ἀληθέστερον αὐτὸν δέξονται κατ' ἐκείνην τὴν ἡμέραν, καθ᾿ ἣν οἱ πονηρίᾳ συνεζηκότες τὴν θείαν ὀργὴν καθ' ἑαυτῶν ἐπισπάσονται.
« Hotan ekkauthę̄ en tachei ho thymos autou; makarioi pantes hoi pepoithotes ep' autǭ., En gar tǭ tēs kriseōs kairǭ, tēs hymeteras kakias, hoion tinos hylēs euprēstou, kathaper pyr tēn theian ekkaiousēs orgēn, porrhō pou genēsesthe tēs tōn dikaiōn hodou, dikas tinontes hōn kata tonde ton bion peplēmmelēkate. Tēnikauta de kai hoi alēthōs kai bebaiōs eis auton ēlpikotes, lēpsontai tēs elpidos karpon, ton makarismon. « Makarioi gar, phēsin, hoi pepoithotes ep᾿ autǭ. » Ei kai gar kata ton paronta bion ton makarismon echousin hoi tēs aretēs athlētai, all᾽ oun alēthesteron auton dexontai kat' ekeinēn tēn hēmeran, kath᾿ hēn hoi ponērią synezēkotes tēn theian orgēn kath' heautōn epispasontai.
"When his anger is quickly kindled, blessed are all who trust in him." For at the time of judgment, when your wickedness, like easily kindled fuel, sets the divine wrath ablaze like fire, you will be far from the way of the righteous, paying the penalty for the sins you committed in this life. But then those who have truly and firmly hoped in him will receive the fruit of their hope, blessedness. "For blessed," he says, "are those who trust in him." Even though the athletes of virtue have blessedness in the present life, they will receive it more truly on that day on which those who have lived in wickedness will draw the divine wrath upon themselves.
Ps 2:12 (quotation, high confidence)
Notes and citation
Summary: Psalm 2:12b: at the judgment the wicked kindle God's anger, while those who trust in him receive true blessedness.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray mark (OCR)): βίον & πεπλημμελήκατε → βίον πεπλημμελήκατε; γὰρ δ' κατὰ → γὰρ κατὰ.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 2.13 (PG 80 80:883; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/2-13
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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.
Chapter 3
3.1PG 80 80:883
« Ψαλμὸς τῷ Δαβίδ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου ᾿Αβεσσαλώμ τοῦ υἱοῦ αὐτοῦ. » Δήλη μὲν τοῖς ἐμμελεστέροις ἡ ἱστορία· τῶν δὲ ῥαθυμοτέρων ἕνεκα συντόμως ταύτην ἐρῶ. Μετὰ τὴν διπλῆν ἐκείνην παρανομίαν, ὁ μέγας Δαβὶδ πολλαῖς καὶ παντοδαπαῖς περιέπεσε συμφοραῖς. Οὐ γὰρ μόνον τὰ προσοικοῦντα ἔθνη πρὸς μάχην εκινήθη καὶ πόλεμον, ἀλλὰ καὶ αὐτὸς ὁ οἶκος τὴν στάσιν ἐδέξατο, καὶ παρανομία παρανομίαν διεδέξατο. Τὴν τοῦ ᾿Αμνὼν ἀκολασίαν ἡ τοῦ ᾿Αβεσσαλώμ μιαιφονία, καὶ τὴν ἀδελφοκτονίαν ἡ κατὰ τοῦ πατρὸς ἐπανάστασις, καὶ ἡ τῶν ὑπηκόων ἀπόστασις. Προμηθουμένης γὰρ τῆς θείας χάριτος, τούτων οὐδὲν ἐπέλασε τῷ Δαβίδ· ἐκείνης δὲ διὰ τὴν γεγενημένην ἀποστάσης παρανομίαν, χῶραν ἔλαβεν ἡ κακία, καὶ τραγῳδίας ἄξια δέδρακε, καὶ φορὰν ἐβλάστησε συμφορῶν. Κατ' ἐκεῖνον τοίνυν τὸν καιρὸν, τὸν πατραλοίαν ἀποδιδράσκων υἱὸν, καὶ τοὺς σὺν αὐτῷ τὴν πρὸς αὐτὸν ἀναδεξαμένους παράταξιν, τοῦτον ἔγραψε τὸν ψαλμόν· τοῦ θείου Πνεύματος δηλονότι καὶ τηνικαῦτα ἐνηργηκότος διὰ τὴν θερμὴν ὑπ᾿ αὐτοῦ γεγενημένην μετάνοιαν.
« Psalmos tǭ Dabid, hopote apedidrasken apo prosōpou ᾿Abessalōm tou huiou autou. » Dēlē men tois emmelesterois hē historia; tōn de rhathymoterōn heneka syntomōs tautēn erō. Meta tēn diplēn ekeinēn paranomian, ho megas Dabid pollais kai pantodapais periepese symphorais. Ou gar monon ta prosoikounta ethnē pros machēn ekinēthē kai polemon, alla kai autos ho oikos tēn stasin edexato, kai paranomia paranomian diedexato. Tēn tou ᾿Amnōn akolasian hē tou ᾿Abessalōm miaiphonia, kai tēn adelphoktonian hē kata tou patros epanastasis, kai hē tōn hypēkoōn apostasis. Promēthoumenēs gar tēs theias charitos, toutōn ouden epelase tǭ Dabid; ekeinēs de dia tēn gegenēmenēn apostasēs paranomian, chōran elaben hē kakia, kai tragǭdias axia dedrake, kai phoran eblastēse symphorōn. Kat' ekeinon toinyn ton kairon, ton patraloian apodidraskōn huion, kai tous syn autǭ tēn pros auton anadexamenous parataxin, touton egrapse ton psalmon; tou theiou Pneumatos dēlonoti kai tēnikauta enērgēkotos dia tēn thermēn hyp᾿ autou gegenēmenēn metanoian.
"A psalm of David, when he fled from the presence of Absalom his son." The story is plain to the more attentive; but for the sake of the less diligent I shall tell it briefly. After that double transgression the great David fell into many calamities of every kind. Not only were the neighboring nations stirred to battle and war, but his own house received rebellion, and transgression followed transgression: Absalom's murder followed Amnon's licentiousness, and the revolt against his father and the defection of his subjects followed the murder of his brother. While divine grace was caring for him, none of these things came near David; but when it withdrew because of the transgression he had committed, wickedness found room, did deeds worthy of tragedy, and produced a crop of calamities. At that time, then, fleeing his parricidal son and those who had taken up arms with him against him, he wrote this psalm; clearly the divine Spirit was at work in him even then because of the fervent repentance he had shown.
Ps 3:1 (quotation, high confidence) · 2 Sam 11:4 (allusion, medium confidence) · 2 Sam 13:14 (allusion, medium confidence) · 2 Sam 13:28 (allusion, medium confidence) · 2 Sam 15:14 (allusion, high confidence)
Notes and citation
Summary: The title of Psalm 3 refers to David's flight from Absalom, one of the calamities that followed his sin with Bathsheba and Uriah.
- The "double transgression" is David's adultery with Bathsheba and the killing of Uriah (2 Sam 11).
Notes on the original text
- Digital text corrected (stray letter (OCR); stray letters (OCR); stray mark (OCR)): Οὐ γὰρ ) μόνον → Οὐ γὰρ μόνον; Τὴν ὅ τοῦ ᾿Αμνὼν → Τὴν τοῦ ᾿Αμνὼν; ἀποστάσης το παρανομίαν → ἀποστάσης παρανομίαν; ἄξια τι δέδρακε → ἄξια δέδρακε; αὐτὸν τὸ ἀναδεξαμένους → αὐτὸν ἀναδεξαμένους; γεγενημένην το μετάνοιαν → γεγενημένην μετάνοιαν.
Cite (SBL): Theodoret, Interp. Ps. 3.1 (PG 80 80:883; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-1
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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.
3.2PG 80 80:885
« Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με. Πολλοὶ ἐπανίστανται ἐπ᾿ ἐμέ. Πολλοὶ λέγουσι τῇ ψυχῇ μου· Οὐκ ἔστι σωτηρία αὐτῷ ἐν τῷ Θεῷ αὐτοῦ. » Πολλοὶ μὲν τοι καὶ παντοδαποὶ πολέμιοι πολλαχόθεν προσβάλλουσιν· ἀνιῶσι δὲ με πλέον οἱ ἐπιτωθάζοντες, καὶ τῆς σῆς προμηθείας γεγυμνῶσθαί με λέγοντες. Ἐγὼ δὲ οἶδα, ὡς οὐκ ἀνέξῃ με παριδεῖν, καί τοι πεπλημμεληκότα μεγάλα. ᾿Αλλὰ τὸν τὸ νῦν ταπεινὸν διὰ τὴν ἁμαρτίαν γεγενημένον ὑψώσεις, καὶ κρείττονα δείξεις τῶν δυσμενῶν· τοῦτο γὰρ παρεδήλωσεν εἰρηκώς·
« Kyrie, ti eplēthynthēsan hoi thlibontes me. Polloi epanistantai ep᾿ eme. Polloi legousi tę̄ psychę̄ mou; Ouk esti sōtēria autǭ en tǭ Theǭ autou. » Polloi men toi kai pantodapoi polemioi pollachothen prosballousin; aniōsi de me pleon hoi epitōthazontes, kai tēs sēs promētheias gegymnōsthai me legontes. Egō de oida, hōs ouk anexę̄ me paridein, kai toi peplēmmelēkota megala. ᾿Alla ton to nyn tapeinon dia tēn hamartian gegenēmenon hypsōseis, kai kreittona deixeis tōn dysmenōn; touto gar paredēlōsen eirēkōs;
"Lord, why have those who afflict me multiplied? Many rise up against me. Many say to my soul, There is no salvation for him in his God." Many enemies of every kind attack from many sides; but those who mock me grieve me more, saying that I have been stripped of your providence. But I know that you will not bear to overlook me, even though I have sinned greatly. You will exalt the one who has now been brought low because of sin, and make him stronger than his enemies. This he indicated by saying:
Ps 3:1 (3:2 LXX) (quotation, high confidence) · Ps 3:2 (3:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 3:1–2: David is grieved most by those who say God has abandoned him, but trusts God will not overlook him despite his sin.
Cite (SBL): Theodoret, Interp. Ps. 3.2 (PG 80 80:885; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-2
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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.
3.4PG 80 80:885
« Σὺ δὲ, Κύριε, ἀντιλήπτωρ μου εἶ, δόξα μου, καὶ ὑψῶν τὴν κεφαλήν μου. » Οὐδὲ " γὰρ τῇ βασιλείᾳ, καὶ τῇ δυναστείᾳ θαῤῥῶ, ἀλλὰ σὲ δόξαν ἐμὴν εἶναι πιστεύω, καὶ ὑπὸ τῆς σῆς ἐλπίζω ταχέως ὑψωθήσεσθαι δεξιᾶς.
« Sy de, Kyrie, antilēptōr mou ei, doxa mou, kai hypsōn tēn kephalēn mou. » Oude " gar tę̄ basileią, kai tę̄ dynasteią tharrhō, alla se doxan emēn einai pisteuō, kai hypo tēs sēs elpizō tacheōs hypsōthēsesthai dexias.
"But you, Lord, are my helper, my glory, and the one who lifts up my head." For I do not trust in my kingship and power; I believe that you are my glory, and I hope to be lifted up quickly by your right hand.
Ps 3:3 (3:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 3:3: David trusts in God, not in his royal power.
Cite (SBL): Theodoret, Interp. Ps. 3.4 (PG 80 80:885; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-4
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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.
3.5PG 80 80:885
« Φωνῇ μου πρὸς Κύριον ἐκέκραξα, καὶ ἐπήκουσέ μου ἐξ ὅρους ἁγίου αὐτοῦ. » Διά τοι τοῦτο μετὰ πάσης προθυμίας προσφέρω σοι τὰς δεήσεις, εἰδὼς ὅτι παραυτίκα τὰς αἰτήσεις παρέξεις. Οὐ φωνὴν δὲ ἐνταῦθα καὶ βοὴν τὴν κραυγήν νοητέον, ἀλλὰ τὴν τῆς ψυχῆς προθυμίαν. Οὕτω γὰρ καὶ ὁ τῶν ὅλων Θεὸς πρὸς σιγῶντα τὸν μακάριον ἔφη Μωσῆν · « Τί βοᾶς πρός με; · βοὴν τὴν σιγὴν ὀνομάζων διὰ τὴν σπουδαίαν τῆς διανοίας εὐχήν. Τὸ δὲ, « Εἰσήκουσέ μου ἐξ ὅρους ἁγίου αὐτοῦ, » κατὰ τὴν πάλαι κατέχουσαν εἴρηται δόξαν. Ἐνομίζετο γὰρ ἐν τῇ σκηνῇ κατοικεῖν ὁ τῶν ὅλων Θεὸς, ἐπειδὴ καὶ τοὺς χρησμοὺς ἐκεῖθεν τοῖς ἱερεῦσιν ἐδίδου.
« Phōnę̄ mou pros Kyrion ekekraxa, kai epēkouse mou ex horous hagiou autou. » Dia toi touto meta pasēs prothymias prospherō soi tas deēseis, eidōs hoti parautika tas aitēseis parexeis. Ou phōnēn de entautha kai boēn tēn kraugēn noēteon, alla tēn tēs psychēs prothymian. Houtō gar kai ho tōn holōn Theos pros sigōnta ton makarion ephē Mōsēn ; « Ti boas pros me? ; boēn tēn sigēn onomazōn dia tēn spoudaian tēs dianoias euchēn. To de, « Eisēkouse mou ex horous hagiou autou, » kata tēn palai katechousan eirētai doxan. Enomizeto gar en tę̄ skēnę̄ katoikein ho tōn holōn Theos, epeidē kai tous chrēsmous ekeithen tois hiereusin edidou.
"With my voice I cried to the Lord, and he heard me from his holy mountain." For this reason I offer my petitions to you with all eagerness, knowing that you will grant my requests at once. Here "cry" must be understood not as voice and shout but as the eagerness of the soul. So the God of all said to the blessed Moses when he was silent, "Why do you cry to me?" calling the silence a cry because of the earnest prayer of his mind. "He heard me from his holy mountain" is said according to the belief that prevailed of old: the God of all was thought to dwell in the tabernacle, since he gave his oracles to the priests from there.
Ps 3:4 (3:5 LXX) (quotation, high confidence) · Exod 14:15 (quotation, high confidence)
Notes and citation
Summary: Psalm 3:4: the "cry" is the eagerness of the soul, as with Moses' silent prayer; the "holy mountain" reflects the old belief that God dwelt in the tabernacle.
Notes on the original text
- Digital text corrected (margin letter (OCR); stray letter (OCR); stray letters (OCR)): ἐπήκουσέ δι μου → ἐπήκουσέ μου; Διά τοι Ε τοῦτο → Διά τοι τοῦτο; ὁ Ιτῶν ὅλων → ὁ τῶν ὅλων; σιγῶντα α τὸν → σιγῶντα τὸν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 3.5 (PG 80 80:885; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-5
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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.
3.6PG 80 80:885
« Ἐγὼ δὲ ἐκοιμήθην καὶ ὕπνωσα · ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεταί μου. » Νύκτα τὰς συμφορὰς πολλάκις ἡ θεία καλεῖ Γραφή · ἐπειδὴ ὡς ἐν σκότει διάγειν νομίζουσιν οἱ τοῖς ἄγαν ἀνιαροῖς περιπίπτοντες · ταῖς δὲ νυξὶν ὁ ὕπνος συνέζευκται· σημαίνει τοίνυν κατὰ ταυτὸν τὰς θλίψεις, καὶ τὴν τούτων ἀπαλλαγήν. Τὸ γὰρ · Ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεταί μου, » τοῦτο δηλοῖ, ὅτι τῆς θείας ἀπολαύσας ῥοπῆς κρείττων ἐγενόμην τῶν προσπεσόντων κακῶν. Διὸ,
« Egō de ekoimēthēn kai hypnōsa ; exēgerthēn, hoti Kyrios antilēpsetai mou. » Nykta tas symphoras pollakis hē theia kalei Graphē ; epeidē hōs en skotei diagein nomizousin hoi tois agan aniarois peripiptontes ; tais de nyxin ho hypnos synezeuktai; sēmainei toinyn kata tauton tas thlipseis, kai tēn toutōn apallagēn. To gar ; Exēgerthēn, hoti Kyrios antilēpsetai mou, » touto dēloi, hoti tēs theias apolausas rhopēs kreittōn egenomēn tōn prospesontōn kakōn. Dio,
"I lay down and slept; I awoke, for the Lord will help me." Divine Scripture often calls calamities night, since those who fall into great distress think they are living in darkness; and sleep is joined to the nights. So he indicates at once the afflictions and the release from them. "I awoke, for the Lord will help me" shows this: having enjoyed God's support I prevailed over the evils that fell upon me. Therefore:
Ps 3:5 (3:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 3:5: sleep and night stand for calamity, and waking for deliverance by God's help.
Notes on the original text
- Digital text corrected (OCR capital): ὅτι Τῆς θείας → ὅτι τῆς θείας.
Cite (SBL): Theodoret, Interp. Ps. 3.6 (PG 80 80:885; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-6
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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.
3.7PG 80 80:887
« Οὐ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ τῶν κύκλῳ συνεπιτιθεμένων μοι· ἀνάστα, Κύριε, σῶσόν με ὁ Θεός μου. » ᾿Αρκεῖς γὰρ καὶ παρὼν τὰς πολλὰς μυριάδας διασκεδάσαι.
« Ou phobēthēsomai apo myriadōn laou tōn kyklǭ synepitithemenōn moi; anasta, Kyrie, sōson me ho Theos mou. » ᾿Arkeis gar kai parōn tas pollas myriadas diaskedasai.
"I will not be afraid of the tens of thousands of the people who set themselves against me round about. Arise, Lord, save me, my God." For by your presence alone you are able to scatter the many tens of thousands.
Ps 3:6 (3:7 LXX) (quotation, high confidence) · Ps 3:7 (3:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 3:6–7a: God's presence alone can scatter the many enemies.
Cite (SBL): Theodoret, Interp. Ps. 3.7 (PG 80 80:887; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-7
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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.
3.8PG 80 80:887
« Ὅτι σὺ ἐπάταξας πάντας τοὺς ἐχθραίνοντάς μοι ματαίως, ὀδόντας ἁμαρτωλῶν συνέτριψας. » Τελείας μοι τοίνυν μετάδος τῆς σωτηρίας · καὶ καθάπερ πολλάκις ἄδικον κατ᾿ ἐμοῦ δυσμένειαν ἐσχηκότας, καὶ ὁμοφύλους καὶ ἀλλοφύλους, καὶ Ἰσραηλίτας καὶ ᾿Αμαληκίτας , καὶ μέντοι καὶ αὐτὸν τὸν Σαούλ, ποινὴν εἰσεπράξω τῆς ἀδικίας · οὕτω με καὶ νῦν τῆς σωτηρίας ἀξίωσον. Τὸ δὲ, • Ὀδόντας ἁμαρτωλῶν συνέτριψας, ὁ ἀντὶ τοῦ, Πάσης αὐτοὺς ἐγύμνωσας ἰσχύος, ἐκ μεταφορᾶς τῶν θηρίων, ἃ τῶν ὀδόντων στερούμενα, εὐκαταφρόνητα λίαν ἐστὶ καὶ εὐκαταγώνιστα.
« Hoti sy epataxas pantas tous echthrainontas moi mataiōs, odontas hamartōlōn synetripsas. » Teleias moi toinyn metados tēs sōtērias ; kai kathaper pollakis adikon kat᾿ emou dysmeneian eschēkotas, kai homophylous kai allophylous, kai Israēlitas kai ᾿Amalēkitas , kai mentoi kai auton ton Saoul, poinēn eisepraxō tēs adikias ; houtō me kai nyn tēs sōtērias axiōson. To de, • Odontas hamartōlōn synetripsas, ho anti tou, Pasēs autous egymnōsas ischyos, ek metaphoras tōn thēriōn, ha tōn odontōn steroumena, eukataphronēta lian esti kai eukatagōnista.
"For you struck all who are hostile to me without cause; you broke the teeth of sinners." Grant me, then, complete salvation; and as you have often exacted the penalty of injustice from those who held unjust enmity against me, both kinsmen and foreigners, Israelites and Amalekites, and Saul himself, so count me worthy of salvation now as well. "You broke the teeth of sinners" means you stripped them of all strength. It is a metaphor from wild beasts, which, deprived of their teeth, are very contemptible and easily overcome.
Ps 3:7 (3:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 3:7b: David asks God to save him as he has before; breaking the teeth means stripping enemies of strength.
Notes on the original text
- Digital text corrected (line displaced by the OCR from 3.9 (restored there); split word (OCR)): εὐκαταφρό νητα → εὐκαταφρόνητα; εὐλογίαις τὴν εἰρήνην συντάττει · → .
Cite (SBL): Theodoret, Interp. Ps. 3.8 (PG 80 80:887; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-8
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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.
3.9PG 80 80:887
« Τοῦ Κυρίου ἡ σωτηρία. » Οὐκ ἔχων, φησὶν, εἰς ἄνθρωπον τὴν ἐλπίδα, ἀλλὰ παρὰ σοῦ τὴν σωτηρίαν προσμένω· οὐκ ἐγὼ δὲ μόνος, ἀλλὰ καὶ ὁ σὸς λαὸς ὁ σὺν ἐμοὶ πολεμούμενος. Κήδομαι δὲ καὶ αὐτῶν τῶν πολεμούντων · καὶ γὰρ ἐκεῖνος ' σὸς χρηματίζει λαός. Δὸς τοίνυν, Δέσποτα, καὶ τούτοις, κἀκείνοις,· τῆς εἰρήνης τὴν εὐλογίαν· τοῦτο γὰρ παρεδήλωσεν εἰρηκώς Καὶ ἐπὶ τὸν λαόν σου ἡ εὐλογία σου. » Καὶ γὰρ ὁ μακάριος Μωσῆς ταῖς εὐλογίαις τὴν εἰρήνην συντάττει· εὑρίσκομεν δὲ κὰν τῇ ἱστορίᾳ σφόδρα τοῦ λαοῦ κηδόμενον τὸν μακάριον Δαβίδ, καὶ αὐτοῦ τοῦ πατραλοίου παιδὸς, καὶ μᾶλλον τῆς εἰρήνης, ἢ τῆς κατὰ τοῦ λαοῦ προμηθούμενον νίκης.
« Tou Kyriou hē sōtēria. » Ouk echōn, phēsin, eis anthrōpon tēn elpida, alla para sou tēn sōtērian prosmenō; ouk egō de monos, alla kai ho sos laos ho syn emoi polemoumenos. Kēdomai de kai autōn tōn polemountōn ; kai gar ekeinos ' sos chrēmatizei laos. Dos toinyn, Despota, kai toutois, kakeinois,; tēs eirēnēs tēn eulogian; touto gar paredēlōsen eirēkōs Kai epi ton laon sou hē eulogia sou. » Kai gar ho makarios Mōsēs tais eulogiais tēn eirēnēn syntattei; heuriskomen de kan tę̄ historią sphodra tou laou kēdomenon ton makarion Dabid, kai autou tou patraloiou paidos, kai mallon tēs eirēnēs, ē tēs kata tou laou promēthoumenon nikēs.
"Salvation is the Lord's." Having no hope in man, he says, I await salvation from you; and not I alone, but also your people who are being warred against with me. But I care also for those who make war, for they too are called your people. Give, then, O Master, to these and to those the blessing of peace. This he indicated by saying, "And your blessing is upon your people." For the blessed Moses too joins peace to his blessings. And in the history too we find the blessed David caring greatly for the people, and even for his parricidal son, and concerned for peace more than for victory over the people.
Ps 3:8 (3:9 LXX) (quotation, high confidence) · Num 6:26 (allusion, medium confidence) · 2 Sam 18:5 (allusion, medium confidence)
Notes and citation
Summary: Psalm 3:8: David hopes in God alone and asks the blessing of peace even for the rebels, caring for his son Absalom more than for victory.
Notes on the original text
- Digital text corrected (line displaced by the OCR into 3.8, restored; split word (OCR)): σωτη ρίαν → σωτηρίαν; Μωσῆς ταῖς εὑρίσκομεν → Μωσῆς ταῖς εὐλογίαις τὴν εἰρήνην συντάττει· εὑρίσκομεν.
Cite (SBL): Theodoret, Interp. Ps. 3.9 (PG 80 80:887; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/3-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 4
4.1PG 80 80:887
«Εἰς τὸ τέλος, ἐν ὕμνοις· ψαλμὸς τῷ Δαβίδ· » ᾿Αντὶ τοῦ, εἰς τὸ τέλος, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων, τῷ νικοποιῷ ἡρμήνευσαν· ὁ δὲ Σύμμαχος, ἐπινίκιος. Σημαίνει δὲ τὸ μὲν εἰς τὸ τέλος, ὅτι μακροῖς ὕστερον χρόνοις πληρωθήσεται τὰ προφητευόμενα. Προηγόρευσε δὲ ἐν τῷ τέλει τοῦ ψαλμοῦ, τὴν ἐκ νεκρῶν ἀνάστασιν, εἰρηκώς · · Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω· ὅτι σὺ, Κύριε κατὰ μόνας ἐπ᾿ ἐλπίδι κατῴκησάς με. » Κατὰ δέ γε τοὺς λοιποὺς, ὕμνος ὁ ἐπινίκιος τῷ νικοποιῷ προσφέρεται Θεῷ ὁ παρὼν ψαλμὸς ὑπὸ τοῦ μακαρίου Δαβίδ, μετὰ τὴν γενομένην τοῦ ᾿Αβεσσαλώμ νίκην. Ἔοικε γὰρ τούτοις ὁ ψαλμὸς εἰρῆσθαι μετὰ τὴν ἐκείνου τοῦ πολέμου διάλυσιν· ἐν γὰρ τῷ πρὸ τούτου ψαλμῷ ὁ μακάριος ἔφη Δαβίδ· « Πολλοὶ λέγουσι τῇ ψυχῇ μου, Οὐκ ἔστι σωτηρία αὐτῷ ἐν τῷ Θεῷ αὐτοῦ. › Ἐν δὲ τούτῳ φησὶν, «Υἱοὶ ἀνθρώπων", ἕως πότε βαρυκάρδιοι; ἵνα τί ἀγαπᾶτε ματαιότητα, καὶ ζητεῖτε ψεῦδος; Καὶ γνῶτεὶ, ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ. » Διδάσκει τοίνυν ἐν τῷ παρόντι ψαλμῷ τοὺς ἀθεΐαν νοσοῦντας, καὶ προνοεῖν τὸν Θεὸν, καὶ κυβερνᾷν τὰ ἀνθρώπινα, μὴ νομίζοντας, ὡς ἔστιν ὁ ἐφορῶν καὶ πρυτανεύων ἅπαντα· καὶ εἰς ἀπόδειξιν τῆς διδασκαλίας τὰ καθ᾿ ἕκαστον διηγεῖται.
«Eis to telos, en hymnois; psalmos tǭ Dabid; » ᾿Anti tou, eis to telos, ho men ᾿Akylas kai ho Theodotiōn, tǭ nikopoiǭ hērmēneusan; ho de Symmachos, epinikios. Sēmainei de to men eis to telos, hoti makrois hysteron chronois plērōthēsetai ta prophēteuomena. Proēgoreuse de en tǭ telei tou psalmou, tēn ek nekrōn anastasin, eirēkōs ; ; En eirēnę̄ epi to auto koimēthēsomai kai hypnōsō; hoti sy, Kyrie kata monas ep᾿ elpidi katǭkēsas me. » Kata de ge tous loipous, hymnos ho epinikios tǭ nikopoiǭ prospheretai Theǭ ho parōn psalmos hypo tou makariou Dabid, meta tēn genomenēn tou ᾿Abessalōm nikēn. Eoike gar toutois ho psalmos eirēsthai meta tēn ekeinou tou polemou dialysin; en gar tǭ pro toutou psalmǭ ho makarios ephē Dabid; « Polloi legousi tę̄ psychę̄ mou, Ouk esti sōtēria autǭ en tǭ Theǭ autou. › En de toutǭ phēsin, «Huioi anthrōpōn", heōs pote barykardioi? hina ti agapate mataiotēta, kai zēteite pseudos? Kai gnōtei, hoti ethaumastōse Kyrios ton hosion autou. » Didaskei toinyn en tǭ paronti psalmǭ tous atheïan nosountas, kai pronoein ton Theon, kai kybernąn ta anthrōpina, mē nomizontas, hōs estin ho ephorōn kai prytaneuōn hapanta; kai eis apodeixin tēs didaskalias ta kath᾿ hekaston diēgeitai.
"To the end, in hymns: a psalm of David." In place of "to the end" Aquila and Theodotion translated "to the victory-giver," and Symmachus "a song of victory." "To the end" signifies that what is prophesied will be fulfilled long ages later; at the end of the psalm he foretold the resurrection from the dead, saying: "In peace I will lie down and sleep at once, for you, Lord, have made me dwell alone in hope." According to the other translators, the present psalm is a hymn of victory offered by the blessed David to God the victory-giver after the victory over Absalom. The psalm seems to have been spoken after the end of that war. For in the psalm before this the blessed David said, "Many say to my soul, There is no salvation for him in his God"; but in this one he says, "Sons of men, how long will you be heavy of heart? Why do you love vanity and seek falsehood? Know that the Lord has made his holy one wonderful." In the present psalm, then, he teaches those sick with atheism, who do not believe that there is one who oversees and governs all things, that God exercises providence and steers human affairs; and to prove this teaching he recounts his own experiences one by one.
Ps 4:1 (quotation, high confidence) · Ps 4:8 (4:9 LXX) (quotation, high confidence) · Ps 3:2 (3:3 LXX) (quotation, high confidence) · Ps 4:2 (4:3 LXX) (quotation, high confidence) · Ps 4:3 (4:4 LXX) (quotation, high confidence)
Notes and citation
Summary: The title of Psalm 4 is explained: "to the end" points to the resurrection; with the other translators it is a victory song after Absalom's defeat, teaching God's providence.
Notes on the original text
- Digital text corrected (OCR misreading; margin letter (OCR); split word (OCR); stray letter (OCR)): Θεοδο τίων → Θεοδοτίων; Κατὰ Η δέ γε → Κατὰ δέ γε; Ἔρικες γὰρ → Ἔοικε γὰρ; ὡς ὁ ἔστιν ὁ ἐφορῶν → ὡς ἔστιν ὁ ἐφορῶν.
Cite (SBL): Theodoret, Interp. Ps. 4.1 (PG 80 80:887; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-1
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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.
4.2PG 80 80:889
· Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσέ μου ὁ Θεὸς τῆς δικαιοσύνης μου. » Μάθετε, φησὶν, ἐκ τῶν εἰς ἐμὲ γεγενημένων, ὅπως ἐφέστηκε τοῖς ἀνθρωπίνοις ὁ τῶν ὅλων Θεὸς, καὶ τῶν εἰλικρινῶς ἐπικαλουμένων ἀκούει. Ἐγὼ γοῦν παραυτίκα προσενεγκών μου τὴν δέησιν ἔτυχον τῆς αἰτήσεως. Τὸ δὲ, « Τῆς δικαιοσύνης μου, » ἀντὶ τοῦ τῆς δικαίας μου αἰτήσεως τέθεικεν. Οὐδὲ γὰρ ἴδιον τοῦ φρονήματος τοῦ Δαβὶδ δικαιοσύνην αὐτῷ καὶ ἀρετὴν μαρτυρεῖν· ἔοικε δὲ ταυτὶ τὰ ῥήματα τοῖς διὰ τοῦ Ἡσαΐου ὑπὸ τοῦ Θεοῦ εἰρημένοις, « Τότε καλέσεις, ἐγὼ δὲ σου ὑπακούσομαι · ἔτι λαλοῦντός σου, ἐρῶ, Ἰδοὺ πάρειμι. »-« Ἐν θλίψει ἐπλάτυνάς μοι. » Εἴωθεν ὁ τῶν ὅλων Θεὸς συγχωρεῖν μὲν γίνεσθαι τοῖς ἁγίοις τὰ λυπηρά· μετὰ δὲ τὴν γυμνασίαν καὶ δοκιμασίαν ἀνακηρύττειν τοὺς ἀθλητάς · καὶ μέντοι καὶ ἐν αὐτοῖς τοῖς πειρασμοῖς πᾶσαν προσφέρειν ψυχαγωγίαν. Τοῦτο καὶ ἐνταῦθα ὁ μέγας διδάσκει Δαβίδ, ὅτι Ἐν αὐταῖς ταῖς θλίψεσι τῆς σῆς ἐπικουρίας καὶ ψυχαγωγίας ἀπήλαυσα. Τοιοῦτόν ἐστι τὸ ὑπὸ τοῦ Θεοῦ τῶν ὅλων πρὸς τὸν θεσπέσιον Παῦλον εἰρημένον, « ᾿Αρκεῖ σοι ἡ χάρις μου ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. »
; En tǭ epikaleisthai me eisēkouse mou ho Theos tēs dikaiosynēs mou. » Mathete, phēsin, ek tōn eis eme gegenēmenōn, hopōs ephestēke tois anthrōpinois ho tōn holōn Theos, kai tōn eilikrinōs epikaloumenōn akouei. Egō goun parautika prosenenkōn mou tēn deēsin etychon tēs aitēseōs. To de, « Tēs dikaiosynēs mou, » anti tou tēs dikaias mou aitēseōs tetheiken. Oude gar idion tou phronēmatos tou Dabid dikaiosynēn autǭ kai aretēn martyrein; eoike de tauti ta rhēmata tois dia tou Hēsaïou hypo tou Theou eirēmenois, « Tote kaleseis, egō de sou hypakousomai ; eti lalountos sou, erō, Idou pareimi. »-« En thlipsei eplatynas moi. » Eiōthen ho tōn holōn Theos synchōrein men ginesthai tois hagiois ta lypēra; meta de tēn gymnasian kai dokimasian anakēryttein tous athlētas ; kai mentoi kai en autois tois peirasmois pasan prospherein psychagōgian. Touto kai entautha ho megas didaskei Dabid, hoti En autais tais thlipsesi tēs sēs epikourias kai psychagōgias apēlausa. Toiouton esti to hypo tou Theou tōn holōn pros ton thespesion Paulon eirēmenon, « ᾿Arkei soi hē charis mou hē gar dynamis mou en astheneią teleioutai. »
"When I called, the God of my righteousness heard me." Learn, he says, from what happened to me, how the God of all presides over human affairs and hears those who call on him sincerely. At least I, having offered my petition, at once obtained my request. "Of my righteousness" he put for "of my just request"; for it is not in keeping with David's mind to bear witness to his own righteousness and virtue. These words are like those spoken by God through Isaiah: "Then you will call, and I will hear you; while you are still speaking I will say, Here I am." "In affliction you made room for me." The God of all is accustomed to allow painful things to happen to the saints, and after the training and the testing to proclaim the athletes victors; and even in the trials themselves to offer every comfort. This is what the great David teaches here too: in the afflictions themselves I enjoyed your help and comfort. Such is what the God of all said to the inspired Paul: "My grace is sufficient for you, for my power is made perfect in weakness."
Ps 4:1 (4:2 LXX) (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · 2 Cor 12:9 (quotation, high confidence)
Notes and citation
Summary: Psalm 4:1: God heard David's just request at once, and in affliction gave him comfort, as he did Paul.
Notes on the original text
- Digital text corrected (split word (OCR); stray letter (OCR)): ὅπως ὁ ἐφέστηκε → ὅπως ἐφέστηκε; ἀνθρω πίνοις → ἀνθρωπίνοις.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 4.2 (PG 80 80:889; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-2
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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.
4.3PG 80 80:889
« Οἰκτείρησόν με, καὶ εἰσάκουσον τῆς προσευχῆς μου. » Οὐ λαμβάνει κόρον ὁ δίκαιος προσευχῆς· ἀλλὰ καὶ δεόμενος, καὶ εὐμενείας ἀπολαύων, καὶ τῆς δεήσεως τρυγῶν τοὺς καρποὺς ἐπιμένει τὰς ἱκετείας προσφέρων, ἅτε δὴ τὴν ἐντεῦθεν ἐσομένην ἐπιστάμενος ὠφέλειαν.
« Oikteirēson me, kai eisakouson tēs proseuchēs mou. » Ou lambanei koron ho dikaios proseuchēs; alla kai deomenos, kai eumeneias apolauōn, kai tēs deēseōs trygōn tous karpous epimenei tas hiketeias prospherōn, hate dē tēn enteuthen esomenēn epistamenos ōpheleian.
"Have mercy on me and hear my prayer." The righteous man never has his fill of prayer. Even while he asks, enjoys favor, and gathers the fruits of his petition, he keeps on offering his supplications, since he knows the benefit that will come of it.
Ps 4:1 (4:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:1b: the righteous never tire of prayer.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 4.3 (PG 80 80:889; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-3
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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.
4.4PG 80 80:889
« Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; ἵνα τἱ ἀγαπᾶτε ματαιότητα, καὶ ζητεῖτε ψεῦδος; » Ἐκ τῶν εἰς ἐμὲ γεγενημένων μάθετε, ὦ ἄνθρωποι, τῶν ὅλων τὸν πρύτανιν· ὅπως καὶ ἐφορᾷ τὰ ἀνθρώπεια, καὶ τοῖς ἐπιμελῶς προσιοῦσι τὰς αἰτήσεις ὀρέγει · καὶ τοὺς ματαίους ὑμῶν λογισμοὺς ἀποῤῥίψαντες.
« Huioi anthrōpōn, heōs pote barykardioi? hina ti agapate mataiotēta, kai zēteite pseudos? » Ek tōn eis eme gegenēmenōn mathete, ō anthrōpoi, tōn holōn ton prytanin; hopōs kai ephorą ta anthrōpeia, kai tois epimelōs prosiousi tas aitēseis oregei ; kai tous mataious hymōn logismous aporrhipsantes.
"Sons of men, how long will you be heavy of heart? Why do you love vanity and seek falsehood?" Learn, O men, from what happened to me, the ruler of all: how he oversees human affairs and grants their requests to those who approach him diligently; and cast away your vain reasonings.
Ps 4:2 (4:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:2: from David's experience people should learn God's providence and give up vain thoughts.
Notes on the original text
- Digital text corrected (OCR letter): τὸς αἰτήσεις → τὰς αἰτήσεις.
Cite (SBL): Theodoret, Interp. Ps. 4.4 (PG 80 80:889; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-4
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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.
4.5PG 80 80:889
« Γνῶτε ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ· Κύριος εἰσακούσεταί μου, ἐν τῷ κεκραγέναι με πρὸς αὐτόν. » Οὐ γὰρ ἁπλῶς με τῶν προσπεσουσῶν ἠλευθέρωσε συμφορῶν, ἀλλὰ καὶ περιφανῆ, καὶ περίβλεπτον διὰ τῆς νίκης πεποίηκε · τοῦτο γὰρ εἶπεν, « ἐθαυμάστωσε·, καὶ ἐπιμένει διηνεκῶς τὰς ἐμὰς δεήσεις δεχόμενος. "Οσιον δὲ πάλιν ἐνταῦθα ἀντὶ τοῦ τὸν ἀθῶον τέθεικε, καὶ τὸν οὐδὲν ἠδικηκότα τοὺς πολεμοῦντας, ἀλλ᾽ ὑπ᾿ εἰκότως ἠδικημένον. Βαρυκαρδίους δὲ τοὺς ἀπίστους τως ὠνόμασεν, φησὶ, καὶ δυσχεραίνετε τοὺς ἀδίκως ὑμῖν ἐπανισταἐθέλοντας, καὶ τὰς θείας οἰκονομίας οὐ βουλομένους ὁρᾷν· ἐκ μεταφορᾶς τῶν ὑπό τινος οἰνοφλυγίας βαρυνομένων τὴν κεφαλὴν ἐκ τῶν κάτωθεν ἀναπεμπομένων ἀτμῶν, καὶ μύειν τοὺς ὀφθαλμοὺς ἀναγκαζομένων, καὶ διανοίγειν οὐ δυναμένων. ᾿Οργίζεσθε. Ἐνταῦθα ὑποστικτέον, καὶ οὕτως τὰ λοιπὰ ἀναγνωστέον, « καὶ μὴ ἁμαρτάνετε. › ᾿Αγανακτεῖτε, μένους εὐημεροῦντας ὁρῶντες. ᾿Αλλὰ μὴ αὔξετε κακὸν τῷ κακῷ, πείθειν καὶ τοὺς ἄλλους πειρώμενοι, ὡς ἄτακτα πάντα καὶ ἀκυβέρνητα φέρεται. Τούτων γὰρ τοὐναντίον προσήκει ποιεῖν, τῶν μεθ' ἡμέρας γινομένων ἁμαρτάδων σφᾶς αὐτοὺς νύκτωρ τὰς εὐθύνας εἰσπράττειν. « "Α λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε.» Ἐπειδὴ γὰρ ὁ νυκτερινὸς καιρὸς τῶν ἔξωθεν θορύβων ἀπηλλαγμένος πολλὴν παρέχει τοῖς λογισμοῖς ἡσυχίαν · εἰκότως ἐν τούτῳ τὴν ἐξέτασιν ποιεῖσθαι « προσέταξε τῶν ἐν ἡμέρᾳ λεγομένων ἢ πραττομένων, καὶ τῷ τῆς κατανύξεως φαρμάκῳ τὰ τραύματα θεραπεύειν ἐνομοθέτησε. )
« Gnōte hoti ethaumastōse Kyrios ton hosion autou; Kyrios eisakousetai mou, en tǭ kekragenai me pros auton. » Ou gar haplōs me tōn prospesousōn ēleutherōse symphorōn, alla kai periphanē, kai periblepton dia tēs nikēs pepoiēke ; touto gar eipen, « ethaumastōse;, kai epimenei diēnekōs tas emas deēseis dechomenos. "Osion de palin entautha anti tou ton athōon tetheike, kai ton ouden ēdikēkota tous polemountas, all᾽ hyp᾿ eikotōs ēdikēmenon. Barykardious de tous apistous tōs ōnomasen, phēsi, kai dyscherainete tous adikōs hymin epanistaethelontas, kai tas theias oikonomias ou boulomenous horąn; ek metaphoras tōn hypo tinos oinophlygias barynomenōn tēn kephalēn ek tōn katōthen anapempomenōn atmōn, kai myein tous ophthalmous anankazomenōn, kai dianoigein ou dynamenōn. ᾿Orgizesthe. Entautha hypostikteon, kai houtōs ta loipa anagnōsteon, « kai mē hamartanete. › ᾿Aganakteite, menous euēmerountas horōntes. ᾿Alla mē auxete kakon tǭ kakǭ, peithein kai tous allous peirōmenoi, hōs atakta panta kai akybernēta pheretai. Toutōn gar tounantion prosēkei poiein, tōn meth' hēmeras ginomenōn hamartadōn sphas autous nyktōr tas euthynas eisprattein. « "A legete en tais kardiais hymōn, epi tais koitais hymōn katanygēte.» Epeidē gar ho nykterinos kairos tōn exōthen thorybōn apēllagmenos pollēn parechei tois logismois hēsychian ; eikotōs en toutǭ tēn exetasin poieisthai « prosetaxe tōn en hēmerą legomenōn ē prattomenōn, kai tǭ tēs katanyxeōs pharmakǭ ta traumata therapeuein enomothetēse. )
"Know that the Lord has made his holy one wonderful; the Lord will hear me when I cry to him." He did not simply free me from the calamities that befell me, but made me famous and admired through the victory (this is what he meant by "made wonderful"), and he continues always to receive my petitions. Here again he put "holy" for "innocent," one who has done no wrong to those who make war on him but has been wronged by them. He called "heavy of heart" the unbelievers, [who distrust God's providence] and do not wish to see the divine dispensations. The metaphor is from those whose heads are weighed down by drunkenness from the vapors rising from below, who are forced to close their eyes and cannot open them. "Be angry": here one should put a comma, and so read the rest: "and do not sin." You are vexed and indignant, he says, seeing those who rose up against you unjustly prospering; but do not add evil to evil by trying to persuade others too that everything moves without order and without a pilot. You ought to do the opposite: by night to call yourselves to account for the sins committed by day. "What you say in your hearts, be pricked with compunction for it on your beds." Since the night time, free of outside noise, gives the thoughts great quiet, he fittingly commanded that the examination of what is said or done by day be made then, and he legislated that the wounds be healed by the medicine of compunction.
Ps 4:3 (4:4 LXX) (quotation, high confidence) · Ps 4:4 (4:5 LXX) (quotation, high confidence) · Ps 4:2 (4:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:3–4: God made David's innocence famous by the victory; the heavy-hearted who doubt providence should not sin in their anger but examine themselves at night with compunction.
- Several lines are displaced in the OCR of this passage; they are translated in their sense order. The words in brackets come from a line displaced into 4.7 and are restored there by sense.
Notes on the original text
- Digital text corrected (stray mark (OCR)): ἀλλὰ καὶ - περιφανῆ → ἀλλὰ καὶ περιφανῆ.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 4.5 (PG 80 80:889; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-5
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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.
4.6PG 80 80:891
« Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον. » Καὶ διὰ τούτων τῶν ῥημάτων τὴν νομικὴν λατρείαν, ὡς περιττὴν, ἀποπέμπεται, καὶ τὴν τῆς δικαιοσύνης θυσίαν προσφέρειν νομοθετεῖ · πάσης γὰρ ἑκατόμβης καὶ χιλιόμβης τῆς δικαιοσύνης ἡ κτῆσις θυμηρεστέρα τῷ Θεῷ, συνημμένης αὐτῇ δηλονότι τῆς εἰς αὐτὸν ἐλπίδος. Ἐπεὶ πολλοὶ καὶ Ἑλλήνων καὶ Ἰουδαίων, καὶ τῶν τἀναντία φρονούντων αἱρετικῶν, καὶ σωφροσύνην, καὶ δικαιοσύνην ἔστιν ὅτε μετίασιν· ἀλλὰ τῆς εὐσεβείας ἐστερημένοι, καρπὸν ἐντεῦθεν οὐδένα πορίζονται. Διὸ τὸ πανάγιον Πνεῦμα διὰ τοῦ θεσπεσίου Δαβὶδ παρεγγυᾷ, οὐ μόνον θῦσαι θυσίαν δικαιοσύνης, ἀλλὰ καὶ ἐλπίσαι ἐπὶ Κύριον. Οὕτω δὲ καὶ ὁ Δεσπότης Χριστός φησι τοῖς ἑαυτοῦ μαθηταῖς, « Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα , καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι. » Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτὸ · καὶ οὐχ ἁπλῶς εἶπε, « Μὴ φέρον καρπὸν,» ἀλλ᾽ ἐν ἐμοὶ μὴ φέρον καρπὸν, » τουτέστι, κατὰ τὰς ἐμὰς ἐντολὰς, κατὰ τὰ τὰς ἐμὰς νομοθεσίας, μετὰ τῆς εἰς ἐμὲ πίστεως ὡς τινων καὶ δίχα τῆς εἰς αὐτὸν ὁμολογίας διὰ δόξαν ἀνθρωπίνην ἀρετῆς ἐπιμελεῖσθαι δοκούντων. Πολλοὶ λέγουσι, Τίς δείξει ἡμῖν τὰ ἀγαθά; › Αἰνίττεται οὓς βαρυκαρδίους ὠνόμασεν, ὡς δυσχεραίνοντας ἐπὶ τοῖς προσπίπτουσι λυπηροῖς, λέγειν τοῦτο τολμῶντας.
« Thysate thysian dikaiosynēs, kai elpisate epi Kyrion. » Kai dia toutōn tōn rhēmatōn tēn nomikēn latreian, hōs perittēn, apopempetai, kai tēn tēs dikaiosynēs thysian prospherein nomothetei ; pasēs gar hekatombēs kai chiliombēs tēs dikaiosynēs hē ktēsis thymērestera tǭ Theǭ, synēmmenēs autę̄ dēlonoti tēs eis auton elpidos. Epei polloi kai Hellēnōn kai Ioudaiōn, kai tōn tanantia phronountōn hairetikōn, kai sōphrosynēn, kai dikaiosynēn estin hote metiasin; alla tēs eusebeias esterēmenoi, karpon enteuthen oudena porizontai. Dio to panagion Pneuma dia tou thespesiou Dabid parengyą, ou monon thysai thysian dikaiosynēs, alla kai elpisai epi Kyrion. Houtō de kai ho Despotēs Christos phēsi tois heautou mathētais, « Egō eimi hē ampelos hē alēthinē, hymeis ta klēmata , kai ho Patēr mou ho geōrgos esti. » Pan klēma en emoi mē pheron karpon, airei auto ; kai ouch haplōs eipe, « Mē pheron karpon,» all᾽ en emoi mē pheron karpon, » toutesti, kata tas emas entolas, kata ta tas emas nomothesias, meta tēs eis eme pisteōs hōs tinōn kai dicha tēs eis auton homologias dia doxan anthrōpinēn aretēs epimeleisthai dokountōn. Polloi legousi, Tis deixei hēmin ta agatha? › Ainittetai hous barykardious ōnomasen, hōs dyscherainontas epi tois prospiptousi lypērois, legein touto tolmōntas.
"Offer a sacrifice of righteousness, and hope in the Lord." By these words too he dismisses the worship of the law as superfluous and legislates the offering of the sacrifice of righteousness. For the acquisition of righteousness is more pleasing to God than any hecatomb or sacrifice of a thousand victims, provided, of course, that hope in him is joined to it. For many Greeks and Jews, and heretics who hold contrary views, sometimes pursue temperance and righteousness; but being deprived of true religion they gain no fruit from it. Therefore the all-holy Spirit, through the inspired David, urges not only to offer a sacrifice of righteousness but also to hope in the Lord. So too Christ the Lord says to his disciples: "I am the true vine, you are the branches, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away." He did not simply say "that does not bear fruit," but "in me that does not bear fruit," that is, according to my commandments and my laws, with faith in me; since some seem to cultivate virtue for human glory even without confessing him. "Many say, Who will show us good things?" He hints at those he called heavy of heart, who, vexed at the painful things that befall them, dare to say this.
Ps 4:5 (4:6 LXX) (quotation, high confidence) · John 15:1 (quotation, high confidence) · John 15:5 (quotation, high confidence) · John 15:2 (quotation, high confidence) · Ps 4:6 (4:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:5–6a: the sacrifice God wants is righteousness joined with hope in him; virtue without faith bears no fruit.
- The remark that Greeks, Jews and heretics gain no fruit from their virtue is translated as written.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 4.6 (PG 80 80:891; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-6
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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.
4.7PG 80 80:893
· Ἐσημειώθη ἐφ᾿ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε · ἔδωκας εὐφροσύνην εἰς τὴν καρδίαν μου » Ἐκεῖνοι μὲν οὖν τοιαῦτα καὶ λογίζονται καὶ φθέγγονται · ἡμεῖς δὲ οἱ τῆς σῆς θεογνωσίας τὴν αἴγλην δεξάμενοι, καὶ ταῖς παρὰ σοῦ φωτισθέντες ἀκτῖσι, καὶ ἐν αὐταῖς ταῖς ἐπανισταμέναις ἡμῖν συμφοραῖς ἀποχρῶσαν ἔχομεν παραψυχὴν τὴν εἰς σὲ ἐλπίδα.
; Esēmeiōthē eph᾿ hēmas to phōs tou prosōpou sou, Kyrie ; edōkas euphrosynēn eis tēn kardian mou » Ekeinoi men oun toiauta kai logizontai kai phthengontai ; hēmeis de hoi tēs sēs theognōsias tēn aiglēn dexamenoi, kai tais para sou phōtisthentes aktisi, kai en autais tais epanistamenais hēmin symphorais apochrōsan echomen parapsychēn tēn eis se elpida.
"The light of your face, Lord, has been marked upon us; you have put gladness into my heart." Those men, then, think and speak such things; but we who have received the radiance of your knowledge and been enlightened by your rays have in hope in you a sufficient comfort even in the calamities that rise against us.
Ps 4:6 (4:7 LXX) (quotation, high confidence) · Ps 4:7 (4:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:6b–7a: those enlightened by God find comfort in hope even in calamity.
- The last words of the printed section ("and distrusting the providence of God, and") belong with the description of the heavy-hearted in 4.5 and are removed here by a logged correction.
Notes on the original text
- Digital text corrected (line displaced by the OCR from 4.5 (translated there)): καὶ τῇ τοῦ Θεοῦ προμηθείᾳ διαπιστοῦντας, καὶ → .
Cite (SBL): Theodoret, Interp. Ps. 4.7 (PG 80 80:893; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-7
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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.
4.8PG 80 80:893
« Ἀπὸ καρποῦ σίτου, οἴνου, καὶ ἑλαίου αὐτῶν ἐπληθύνθησαν.» Πάλιν ἐκείνων κατηγορεῖ τῶν λεγόντων· « Τίς δείξει ἡμῖν τὰ ἀγαθά;» ὡς τοσούτων καὶ κατὰ τὸν παρόντα βίον ἀπολαυόντων, καὶ ἀχαριστίαν νοσούντων. Ἔστι δὲ τὸ νόημα μεθυπέρβατον· « Πολλοὶ λέγουσι· Τίς δείξει ἡμῖν τὰ ἀγαθά; ἀπὸ καρποῦ σίτου, καὶ οἴνου, καὶ ἐλαίου αὐτῶν ἐπληθύνθησαν.» Καίτοι, φησὶν, οἱ ταῦτα λέγοντες τῶν παντοδαπῶν τῆς γῆς καρπῶν ἀπολαύουσι· διὰ γὰρ τῶν τριῶν τούτων εἰδῶν τῶν τῇ ἀνθρωπείᾳ φύσει διαφερόντων, ἀναγκαίως καὶ τὰ ἄλλα συμπεριέλαβεν ἀγαθά · τὴν ἐκείνων ἐλέγχων ἀγνωμοσύνην, ὅτι καὶ ἐν ταῖς χερσὶ φέροντες τὰς τοῦ Θεοῦ δωρεὰς, καὶ φιλοτίμως αὐτοῦ τοῖς ἀγαθοῖς ἐντρυφῶντες, ὡς μηδενὸς ἀπολαύοντες λέγειν τολμῶσι· « Τίς δείξει ἡμῖν τὰ ἀγαθά ; » Ἐγὼ δὲ τοῦ σοῦ φωτὸς ἀπολαύσας, καὶ τὴν γνῶσιν σε κτησάμενος,
« Apo karpou sitou, oinou, kai helaiou autōn eplēthynthēsan.» Palin ekeinōn katēgorei tōn legontōn; « Tis deixei hēmin ta agatha?» hōs tosoutōn kai kata ton paronta bion apolauontōn, kai acharistian nosountōn. Esti de to noēma methyperbaton; « Polloi legousi; Tis deixei hēmin ta agatha? apo karpou sitou, kai oinou, kai elaiou autōn eplēthynthēsan.» Kaitoi, phēsin, hoi tauta legontes tōn pantodapōn tēs gēs karpōn apolauousi; dia gar tōn triōn toutōn eidōn tōn tę̄ anthrōpeią physei diapherontōn, anankaiōs kai ta alla symperielaben agatha ; tēn ekeinōn elenchōn agnōmosynēn, hoti kai en tais chersi pherontes tas tou Theou dōreas, kai philotimōs autou tois agathois entryphōntes, hōs mēdenos apolauontes legein tolmōsi; « Tis deixei hēmin ta agatha ? » Egō de tou sou phōtos apolausas, kai tēn gnōsin se ktēsamenos,
"From the fruit of their grain, wine, and oil they have been multiplied." Again he accuses those who say, "Who will show us good things?", since they enjoy so many things even in the present life and are sick with ingratitude. The sense is transposed: "Many say, Who will show us good things? From the fruit of their grain, wine, and oil they have been multiplied." And yet, he says, those who say this enjoy the fruits of the earth of every kind; through these three kinds, which matter most to human nature, he necessarily included the other good things as well. He is refuting their ingratitude: though they carry God's gifts in their hands and luxuriate lavishly in his good things, they dare to say, as if they enjoyed nothing, "Who will show us good things?" But I, having enjoyed your light and acquired the knowledge of you,
Ps 4:7 (4:8 LXX) (quotation, high confidence) · Ps 4:6 (4:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:7b: those who ask who will show them good things are ungrateful, since they enjoy grain, wine and oil.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray letters (OCR)): καρποῦ δι σίτου, οἴνου δε, καὶ → καρποῦ σίτου, οἴνου, καὶ; καὶ δ οἴνου → καὶ οἴνου; ἐλέγχων ὦ ἀγνωμοσύνην → ἐλέγχων ἀγνωμοσύνην.
Cite (SBL): Theodoret, Interp. Ps. 4.8 (PG 80 80:893; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-8
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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.
4.9PG 80 80:893
« Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι, καὶ ὑπνώσω. Ὅτι σὺ, Κύριε, κατὰ μόνας ἐπ᾿ ἐλπίδι κατῴκισάς με. » Πάντα γὰρ θόρυβον, καὶ διχόνοιαν τῶν λογισμῶν ἐξελάσας, καὶ τούτοις πρυτανεύσας εἰρήνην, καὶ ταῦτα περὶ τῆς ἀγαθῆς σου προνοίας διδάξας φρονεῖν, ἐπ᾿ ἐλπίδι τῆς ἀναστάσεως τὸν θάνατον δέξομαι. Ὕπνον γὰρ ἐνταῦθα τὸ θάνατον προσηγόρευσεν. Εἰκότως δὲ μάλα τῇ τοῦ θανάτου μνήμῃ τὴν ἐλπίδα συνέζευξε, τοὺς περὶ προνοίας λόγους διεξελθών. Ἐπειδὴ γὰρ πολλοὶ κατὰ τὸν παρόντα βίον δυσπραγία περιπεσόντες, καὶ ὑπὸ τῶν πονηρίᾳ συζώντων ἀδικούμενοι, δέχονται τοῦ βίου τὸ τέλος οὐδεμιᾶς τινὸς ἐπικουρίας τετυχηκότες, διδάσκει μὴ δυσχεραίνειν ὁ μέγας Δαβίδ, ὡς τῆς ἐλπίδος τῷ θανάτῳ συνεζευγμένης, καὶ μετὰ θάνατον τῆς ἀντιδόσεως ἐσομένης.
« En eirēnę̄ epi to auto koimēthēsomai, kai hypnōsō. Hoti sy, Kyrie, kata monas ep᾿ elpidi katǭkisas me. » Panta gar thorybon, kai dichonoian tōn logismōn exelasas, kai toutois prytaneusas eirēnēn, kai tauta peri tēs agathēs sou pronoias didaxas phronein, ep᾿ elpidi tēs anastaseōs ton thanaton dexomai. Hypnon gar entautha to thanaton prosēgoreusen. Eikotōs de mala tę̄ tou thanatou mnēmę̄ tēn elpida synezeuxe, tous peri pronoias logous diexelthōn. Epeidē gar polloi kata ton paronta bion dyspragia peripesontes, kai hypo tōn ponērią syzōntōn adikoumenoi, dechontai tou biou to telos oudemias tinos epikourias tetychēkotes, didaskei mē dyscherainein ho megas Dabid, hōs tēs elpidos tǭ thanatǭ synezeugmenēs, kai meta thanaton tēs antidoseōs esomenēs.
"In peace I will lie down and sleep at once, for you, Lord, have made me dwell alone in hope." Having driven out all turmoil and division from my thoughts, having established peace over them, and having taught them to think these things about your good providence, I shall receive death in the hope of the resurrection. For here he called death sleep. Very fittingly he joined hope to the mention of death after going through his discourse on providence. Since many in the present life fall into misfortune, are wronged by those who live in wickedness, and reach the end of life without obtaining any help, the great David teaches them not to be vexed, since hope is joined to death and the recompense will come after death.
Ps 4:8 (4:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 4:8: David will die in peace in hope of the resurrection; recompense for the wronged comes after death.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 4.9 (PG 80 80:893; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/4-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-4-9) · 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.