Interpretation of the Psalms 21.1–22.6
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 21
21.1PG 80 80:1007
« Εἰς τὸ τέλος. Ὑπὲρ τῆς ἀντιλήψεως τῆς ἑωθινῆς ψαλμὸς τῷ Δαβίδ. » Οὗτος δὲ ὁ ψαλμὸς τοῦ Δεσπότου Χριστοῦ προαγορεύει τὰ τοῦ πάθους, καὶ τῆς ἀναστάσεως, καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ τῆς οἰκουμένης τὴν σωτηρίαν. Καὶ ἡ ἐπιγραφὴ δὲ τοῦτο δηλοῖ. [Εἰς τὸ τέλος γὰρ ὑπὲρ τῆς ἑωθινῆς ἀντιλήψεως· τὸ μὲν εἰς τὸ τέλος, κεῖται, ἵνα τὴν οἰκονομίαν ἐννοῇς τὴν ἐπὶ συντελείᾳ τῶν αἰώνων γεγενημένην παρ' αὐτοῦ.] Ἀντίληψις γὰρ εωθινή τοῦ Σωτῆρος ἡμῶν ἐπιφάνεια, ἡ δίκην ὄρθρου τοῖς ἐν σκότῳ καθημένοις ἐπιλάμψασα. Φῶς γὰρ ἀληθινὸν ὁ Δεσπότης. Ανίσχον δὲ τὸ φῶς, τὸν ὄρθρον ἀποτελεῖ, οὗ φανέντος ἐλύθη τὸ σκότος, [καὶ ἡ διαβολικὴ ἀχλύς. Ἡ γὰρ κακία πολλαχοῦ τῆς Γραφῆς διὰ τοῦ σκότους ἐν αἰνίγματι νοεῖται. Τινὲς δὲ ἀντίληψιν ἑωθινὴν λέγουσι τὸν τῆς ἀναστάσεως τοῦ Σωτῆρος καιρόν.] Εἰς αὐτὸν τοίνυν εἴρηται ὁ ψαλμός. Μᾶλλον γὰρ πιστευτέον τοῖς ἱεροῖς ἀποστόλοις, καὶ αὐτῷ τῷ Σωτῆρι χρωμένῳ σαφῶς τῷ τοῦ ψαλμοῦ προοιμίῳ, ἢ τοῖς παρερμηνεύειν ἐπιχειροῦσιν.
« Eis to telos. Hyper tēs antilēpseōs tēs heōthinēs psalmos tǭ Dabid. » Houtos de ho psalmos tou Despotou Christou proagoreuei ta tou pathous, kai tēs anastaseōs, kai tōn ethnōn tēn klēsin, kai tēs oikoumenēs tēn sōtērian. Kai hē epigraphē de touto dēloi. [Eis to telos gar hyper tēs heōthinēs antilēpseōs; to men eis to telos, keitai, hina tēn oikonomian ennoę̄s tēn epi synteleią tōn aiōnōn gegenēmenēn par' autou.] Antilēpsis gar eōthinē tou Sōtēros hēmōn epiphaneia, hē dikēn orthrou tois en skotǭ kathēmenois epilampsasa. Phōs gar alēthinon ho Despotēs. Anischon de to phōs, ton orthron apotelei, hou phanentos elythē to skotos, [kai hē diabolikē achlys. Hē gar kakia pollachou tēs Graphēs dia tou skotous en ainigmati noeitai. Tines de antilēpsin heōthinēn legousi ton tēs anastaseōs tou Sōtēros kairon.] Eis auton toinyn eirētai ho psalmos. Mallon gar pisteuteon tois hierois apostolois, kai autǭ tǭ Sōtēri chrōmenǭ saphōs tǭ tou psalmou prooimiǭ, ē tois parermēneuein epicheirousin.
"To the end, concerning the help at dawn: a psalm of David." This psalm foretells the events of the passion of Christ the Lord, and of the resurrection, the calling of the nations, and the salvation of the world. The title too shows this. [For "to the end, concerning the help at dawn": "to the end" is set so that you may understand the dispensation accomplished by him at the consummation of the ages.] The help at dawn is the appearing of our Savior, which shone like the dawn on those sitting in darkness. For the Lord is the true light; and the rising light makes the dawn, at whose appearing the darkness was dispelled, [and the diabolical mist. For in many places of Scripture wickedness is understood figuratively by darkness. Some say that the help at dawn is the time of the Savior's resurrection.] The psalm, then, is spoken of him. For we must believe the holy apostles, and the Savior himself, who plainly used the opening of the psalm, rather than those who try to misinterpret it.
Ps 22:1 (21:1 LXX) (quotation, high confidence) · Matt 4:16 (allusion, medium confidence) · John 1:9 (allusion, medium confidence) · Matt 27:46 (allusion, high confidence)
Notes and citation
Summary: The title of Psalm 22 (Greek 21), "help at dawn," refers to Christ's appearing; the psalm foretells his passion, resurrection, and the calling of the nations.
- The bracketed passages are bracketed in the printed text (probably additions from another commentator).
Notes on the original text
- Digital text corrected (stray letters (OCR); word order disturbed by the OCR): Οὗτος ὁ δὲ ψαλμὸς → Οὗτος δὲ ὁ ψαλμὸς; Χριστοῦ σε προαγορεύει → Χριστοῦ προαγορεύει; ἐπιγραφὴ δὲ κο τοῦτο → ἐπιγραφὴ δὲ τοῦτο; [καὶ δι ἡ διαβολικὴ → [καὶ ἡ διαβολικὴ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.1 (PG 80 80:1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-21-1) · 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.
21.2PG 80 80:1009
« Ὁ Θεὸς, ὁ Θεός μου, πρόσχες μοι · ἵνα τί ἐγκατέλιπές με; » Τῷ ἰκρίῳ δὲ προσηλωμένος ταύτην ὁ Δεσπότης προήκατο τὴν φωνὴν, αὐτῇ χρησάμενος τῇ Ἑβραίων φωνῇ, ἡλὶ, ἡλί, λεμὰ σαβαχθανί; Πῶς τοίνυν οἷόν τε τῆς αὐτῆς τῆς ἀληθείας παραγράψασθαι μαρτυρίαν; Ἐγκαταλελείφθαι δὲ λέγει, ὡς ἁμαρτίας μὲν οὐδεμιᾶς ὑπ᾿ αὐτοῦ γενομένης, τοῦ δὲ θανάτου κεκρατηκότος, ὅς κατὰ τῶν ἡμαρτηκότων τὴν ἐξουσίαν ἐδέδεκτο. Ἐγκατάλειψιν τοίνυν καλεῖ, οὐ τὸν τῆς ἡνωμένης θεότητος χωρισμὸν, ὡς τινες ὑπειλήφασιν, ἀλλὰ τὴν γεγενῃμένην τοῦ πάθους συγχώρησιν. Παρῆν γὰρ ἡ θεότης καὶ πασχούσῃ τῇ τοῦ δούλου μορφῇ, καὶ συνεχώρησε παθεῖν, πάσῃ τῇ φύσει μηχανωμένη τὴν σωτηρίαν. Αὕτη μέντοι πάθος ἐκεῖθεν οὐκ εἰσεδέχετο· πῶς γὰρ οἷόν τε ἦν τὴν ἀπαθῆ φύσιν παθεῖν; Λέγει δὲ ταῦτα ὁ Δεσπότης Χριστὸς ὡς ἄνθρωπος, καὶ ἐπειδὴ ἀπαρχὴ τῆς ἀνθρωπείας φύσεως ἦν, ὑπὲρ ἁπάσης τῆς φύσεως ἐν τοῖς ἐπαγομένοις ποιεῖται τοὺς λόγους · · Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. » Ἰστέον δὲ, ὡς τῶν παραπτωμάτων οὐδεὶς τῶν ἄλλων ἑρμηνευτῶν ἐμνημόνευσεν· ἀλλ᾽ ὁ μὲν Ακύλας, βρυχήματός μου, ὁ δὲ Σύμμαχος, ὀδυρμῶν μου, ὁ δὲ Θεοδοτίων, βοήσεώς μου. Ἵνα δὲ μὴ δόξωμεν τοῖς ἄλλοις ἐρμηνευταῖς ἐνταῦθα κεχρημένοι, ἐκ περινοίας τοὺς ἑτέρους τὸν ψαλμὸν ἑρμηνευκότας ἐλέγχειν, τῇ τῶν Ἑβδομήκοντα ἑρμηνείᾳ χρησόμεθα. Ταύτῃ γὰρ κἀκεῖνοι τῇ ῥήσει προσεσχηκότες οὐκ ἔφασαν ἁρμόττειν τὸν ψαλμὸν τῷ Κυρίῳ. Πῶς γὰρ, φησὶν, οἷόν τε ἦν τὸν οὐχ ἡμαρτηκότα λέγειν, μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου; Ακουσάτωσαν τοίνυν Ἰωάννου τοῦ πάνυ βοῶντος· • Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.» Τοῦ δὲ θεσπεσίου Παύλου λέγοντος· «Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη ἐν αὐτῷ. » πάλιν· «Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Τοιγαροῦν ὥσπερ δικαιοσύνης ὑπάρχων πηγή, τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε, καὶ εὐλογίας ὢν πέλαγος, τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, καὶ σταυρὸν ὑπέμεινεν αἰσχύνης καταφρονήσας · οὕτω καὶ τοὺς ὑπὲρ ἡμῶν ἐποιήσατο λόγους. Εἰ γὰρ τὴν ὡρισμένην ὑμῖν παιδείαν ὑπῆλθεν ἑκών • « Παιδεία γὰρ εἰρήνης ἡμῶν ἐπ᾿ αὐτὸν, » ᾗ φησιν ὁ προφήτης πολλῷ μᾶλλον τοῖς ὑπὲρ ἡμῶν ἀνθ᾽ ἡμῶν ἐχρήσατο λόγοις, καὶ βοᾷ « Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. • Μὴ ἀποβλέψῃς, φησὶν, εἰς τὰ τῆς φύσεως πλημμελήματα· ἀλλὰ δὸς τὴν σωτηρίαν διὰ τὰ ἐμὰ παθήματα. Καὶ ἐπειδὴ τὸ πάθος ἀνθρωπίνως οἰκονομῶν πολλάκις προσηύξατο παρὰ τὸν τοῦ πάθους καιρόν· « Πάτερ, λέγων, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· · καὶ ἀθυμῶν ἔλεγε· « Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου·, εἰκότως καὶ ὁ ψαλμὸς ταῦτα προαγορεύων ἔφη·
« Ho Theos, ho Theos mou, prosches moi ; hina ti enkatelipes me? » Tǭ ikriǭ de prosēlōmenos tautēn ho Despotēs proēkato tēn phōnēn, autę̄ chrēsamenos tę̄ Hebraiōn phōnę̄, hēli, hēli, lema sabachthani? Pōs toinyn hoion te tēs autēs tēs alētheias paragrapsasthai martyrian? Enkataleleiphthai de legei, hōs hamartias men oudemias hyp᾿ autou genomenēs, tou de thanatou kekratēkotos, hos kata tōn hēmartēkotōn tēn exousian ededekto. Enkataleipsin toinyn kalei, ou ton tēs hēnōmenēs theotētos chōrismon, hōs tines hypeilēphasin, alla tēn gegenę̄menēn tou pathous synchōrēsin. Parēn gar hē theotēs kai paschousę̄ tę̄ tou doulou morphę̄, kai synechōrēse pathein, pasę̄ tę̄ physei mēchanōmenē tēn sōtērian. Hautē mentoi pathos ekeithen ouk eisedecheto; pōs gar hoion te ēn tēn apathē physin pathein? Legei de tauta ho Despotēs Christos hōs anthrōpos, kai epeidē aparchē tēs anthrōpeias physeōs ēn, hyper hapasēs tēs physeōs en tois epagomenois poieitai tous logous ; ; Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. » Isteon de, hōs tōn paraptōmatōn oudeis tōn allōn hermēneutōn emnēmoneusen; all᾽ ho men Akylas, brychēmatos mou, ho de Symmachos, odyrmōn mou, ho de Theodotiōn, boēseōs mou. Hina de mē doxōmen tois allois ermēneutais entautha kechrēmenoi, ek perinoias tous heterous ton psalmon hermēneukotas elenchein, tę̄ tōn Hebdomēkonta hermēneią chrēsometha. Tautę̄ gar kakeinoi tę̄ rhēsei proseschēkotes ouk ephasan harmottein ton psalmon tǭ Kyriǭ. Pōs gar, phēsin, hoion te ēn ton ouch hēmartēkota legein, makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou? Akousatōsan toinyn Iōannou tou pany boōntos; • Ide ho Amnos tou Theou, ho airōn tēn hamartian tou kosmou.» Tou de thespesiou Paulou legontos; «Ton mē gnonta hamartian hyper hēmōn hamartian epoiēsen, hina hēmeis genōmetha dikaiosynē en autǭ. » palin; «Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara. Toigaroun hōsper dikaiosynēs hyparchōn pēgē, tēn hēmeteran hamartian anelabe, kai eulogias ōn pelagos, tēn epikeimenēn hēmin edexato kataran, kai stauron hypemeinen aischynēs kataphronēsas ; houtō kai tous hyper hēmōn epoiēsato logous. Ei gar tēn hōrismenēn hymin paideian hypēlthen hekōn • « Paideia gar eirēnēs hēmōn ep᾿ auton, » hę̄ phēsin ho prophētēs pollǭ mallon tois hyper hēmōn anth᾽ hēmōn echrēsato logois, kai boą « Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. • Mē apoblepsę̄s, phēsin, eis ta tēs physeōs plēmmelēmata; alla dos tēn sōtērian dia ta ema pathēmata. Kai epeidē to pathos anthrōpinōs oikonomōn pollakis prosēuxato para ton tou pathous kairon; « Pater, legōn, ei dynaton, parelthetō to potērion touto ap᾿ emou; ; kai athymōn elege; « Perilypos estin hē psychē mou heōs thanatou;, eikotōs kai ho psalmos tauta proagoreuōn ephē;
"O God, my God, attend to me; why have you forsaken me?" The Lord uttered this cry when nailed to the wood, using the very language of the Hebrews: "Eli, Eli, lema sabachthani?" How, then, can one set aside the testimony of the Truth himself? He says he has been forsaken, not because he had committed any sin, but because death, which had received authority over sinners, had prevailed. He calls "forsaking," then, not the separation of the united divinity, as some have supposed, but the permission given to the passion. For the divinity was present to the form of the servant even as it suffered, and permitted it to suffer, devising salvation for the whole nature; yet the divinity itself received no suffering from this. For how could the impassible nature suffer? Christ the Lord says these things as man; and since he was the firstfruits of human nature, in what follows he speaks on behalf of the whole nature: "Far from my salvation are the words of my transgressions." It should be known that none of the other translators mentioned transgressions: Aquila has "of my roaring," Symmachus "of my lamentations," and Theodotion "of my crying." But lest we seem to use the other translators here in order to refute by a stratagem those who have interpreted the psalm otherwise, we shall use the translation of the Seventy. For they, attending to this phrase, said that the psalm does not fit the Lord: "How," they say, "could one who had not sinned say, Far from my salvation are the words of my transgressions?" Let them hear, then, the great John crying, "Behold the Lamb of God, who takes away the sin of the world"; and the inspired Paul saying, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God"; and again, "Christ redeemed us from the curse of the law, having become a curse for us." As, then, being the fountain of righteousness he took up our sin, and being an ocean of blessing he received the curse that lay on us, and endured the cross, despising the shame, so too he spoke words on our behalf. For if he willingly underwent the discipline appointed for us ("The discipline of our peace was upon him," as the prophet says), much more did he use words for us and in our place, and cry, "Far from my salvation are the words of my transgressions." Do not look, he says, at the faults of the nature, but give salvation because of my sufferings. And since, accomplishing the passion in a human way, he prayed many times at the time of the passion, saying, "Father, if it is possible, let this cup pass from me," and in his distress said, "My soul is very sorrowful, even to death," the psalm too, foretelling these things, fittingly said:
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Matt 27:46 (quotation, high confidence) · John 1:29 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence) · Gal 3:13 (quotation, high confidence) · Heb 12:2 (allusion, high confidence) · Isa 53:5 (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · Matt 26:38 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:1: Christ's cry from the cross means not that the divinity left him but that it permitted the passion; the "transgressions" are ours, which he took up for us.
- Theodoret's account of the divinity permitting but not undergoing the suffering is translated exactly. Those who denied the psalm applies to Christ are not named.
Notes on the original text
- Digital text corrected (marginal note mixed into the line (OCR); split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR)): ἐγ κατέλιπές → ἐγκατέλιπές; ὁ Δεσπότης σε προήκατο → ὁ Δεσπότης προήκατο; λεμά σε σα- ἡλλ, λεμὰ σαβαχθανί ; βαχθανί; → λεμὰ σαβαχθανί;; Παρῆν το γὰρ → Παρῆν γὰρ; ὡς ἄνθρωπος, τε καὶ → ὡς ἄνθρωπος, καὶ; ἑρμηνευτῶν το ἐμνημόνευσεν → ἑρμηνευτῶν ἐμνημόνευσεν; Ἵνα δὲ μὴ το δόξωμεν → Ἵνα δὲ μὴ δόξωμεν; ἑρμηνευκότας τη ἐλέγχειν → ἑρμηνευκότας ἐλέγχειν; χρησόμεθα". → χρησόμεθα.; ἐξηγόρασεν δ' ἐκ → ἐξηγόρασεν ἐκ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.2 (PG 80 80:1009; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-21-2) · 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.
21.3PG 80 80:1011
«Ὁ Θεός μου κεκράξομαι ἡμέρας πρὸς σὲ, καὶ οὐκ εἰσακούσῃ, καὶ νυκτὸς, καὶ οὐκ εἰς ἄνοιαν ἐμοί. » κατὰ τοὺς λοιποὺς, καὶ νυκτὸς, καὶ οὐ σιγή. Νύκτωρ, φησὶ, καὶ μεθ᾽ ἡμέραν διηνεκῶς βοῶντος, καὶ σιγᾷν οὐκ ἀνεχομένου, οὐκ ἀκήκοας, · ἀλλὰ τῷ πάθει παρέδωκας· ἀλλ᾿ ὅμως οἶδα τὸ τῆς οἰκονομίας μυστήριον. Τοῦτο γὰρ παρεδήλου τὸ, «Οὐκ εἰς ἄνοιαν ἐμοί. » Νενόηκα γὰρ ὡς οὐ μάτην ἀνεβάλου τὴν τῆς αἰτήσεως δόσιν, ἀλλὰ μέγα τι καὶ σωτήριον ἐκ τοῦ πάθους οἰκονομῶν.
«Ho Theos mou kekraxomai hēmeras pros se, kai ouk eisakousę̄, kai nyktos, kai ouk eis anoian emoi. » kata tous loipous, kai nyktos, kai ou sigē. Nyktōr, phēsi, kai meth᾽ hēmeran diēnekōs boōntos, kai sigąn ouk anechomenou, ouk akēkoas, ; alla tǭ pathei paredōkas; all᾿ homōs oida to tēs oikonomias mystērion. Touto gar paredēlou to, «Ouk eis anoian emoi. » Nenoēka gar hōs ou matēn anebalou tēn tēs aitēseōs dosin, alla mega ti kai sōtērion ek tou pathous oikonomōn.
"My God, I will cry to you by day, and you will not hear; and by night, and it is not for folly to me." According to the others: "and by night, and there is no silence." Though I cry continually night and day and cannot keep silent, he says, you have not heard, but have handed me over to the passion. Yet I know the mystery of the dispensation. This is what "it is not for folly to me" indicated: I have understood that not in vain did you postpone granting the request, but you were arranging something great and saving through the passion.
Ps 22:2 (21:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:2: Christ's prayer was not granted, but he understood the saving purpose of the passion.
Notes on the original text
- Digital text corrected (OCR letter; stray word (OCR)): τὸ τῆ οἰκονομίας → τὸ τῆς οἰκονομίας; ἐκ τοῦ πάθους οἰκονομῶν. τῆς → ἐκ τοῦ πάθους οἰκονομῶν..
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.3 (PG 80 80:1011; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-21-3) · 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.
21.4PG 80 80:1011
«Σὺ δὲ ἐν ἁγίῳ κατοικεῖς ὁ ἔπαινος τοῦ Ἰσραήλ.» Τὸ δὲ πάντων παραδοξότατόν φησιν, ὅτι σοῦ ἐν τῷ ἁγίῳ τούτῳ σώματι κατοικοῦντος, ἐνεργεῖται τὸ πάθος. Ἔπαινον δὲ Ἰσραὴλ αὐτὸν ὀνομάζει, ὡς ὑπὸ τῶν οἰκείων θεραπευτῶν ἐπαινούμενον καὶ ὑμνούμενον· ἀντὶ γὰρ τοῦ ἔπαινος, ὕμνος οἱ ἄλλοι τεθείκασιν ἑρμηνευταί.
«Sy de en hagiǭ katoikeis ho epainos tou Israēl.» To de pantōn paradoxotaton phēsin, hoti sou en tǭ hagiǭ toutǭ sōmati katoikountos, energeitai to pathos. Epainon de Israēl auton onomazei, hōs hypo tōn oikeiōn therapeutōn epainoumenon kai hymnoumenon; anti gar tou epainos, hymnos hoi alloi tetheikasin hermēneutai.
"But you dwell in the holy one, the praise of Israel." The most extraordinary thing of all, he says, is that while you dwell in this holy body the passion is carried out. He calls him the praise of Israel as praised and hymned by his own servants; for "praise" the other translators put "hymn."
Ps 22:3 (21:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:3: the wonder is that the passion happens while God dwells in this holy body.
- Theodoret reads "the holy" as the holy body of Christ in which God dwells.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.4 (PG 80 80:1011; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-4
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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.
21.5PG 80 80:1011
· Ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν. » Δείκνυσι τῆς ἐλπίδος τὸ κέρδος. • Ἤλπισαν καὶ ἐῤῥύσω αὐτούς. Πρὸς σὲ ἐκέκραξαν, καὶ ἐσώθησαν· ἐπὶ σοὶ ἤλπισαν, καὶ οὐ κατῃσχύνθησαν. » Καίτοι, φησὶν, οἶδα σαφῶς, ὡς ἅπαντες ἡμῶν οἱ πατέρες τῇ σῇ βοηθείᾳ θαῤῥήσαντες, οὐκ ἐψεύσθησαν τῆς ἐλπίδος · καὶ εἰς ἐπικουρίαν σε καλέσαντες τῆς σῆς προνοίας ἀπήλαυσαν.
; Epi soi ēlpisan hoi pateres hēmōn. » Deiknysi tēs elpidos to kerdos. • Ēlpisan kai errhysō autous. Pros se ekekraxan, kai esōthēsan; epi soi ēlpisan, kai ou katę̄schynthēsan. » Kaitoi, phēsin, oida saphōs, hōs hapantes hēmōn hoi pateres tę̄ sę̄ boētheią tharrhēsantes, ouk epseusthēsan tēs elpidos ; kai eis epikourian se kalesantes tēs sēs pronoias apēlausan.
"In you our fathers hoped." He shows the gain of hope. "They hoped, and you delivered them. To you they cried, and were saved; in you they hoped, and were not put to shame." And yet, he says, I know clearly that all our fathers who trusted in your help were not deceived in their hope; calling you to their help, they enjoyed your providence.
Ps 22:4 (21:5 LXX) (quotation, high confidence) · Ps 22:5 (21:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:4–5: all the fathers who trusted God were helped.
Notes on the original text
- Digital text corrected (split word (OCR)): ἐκέ κραξαν → ἐκέκραξαν.
Cite (SBL): Theodoret, Interp. Ps. 21.5 (PG 80 80:1011; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-5
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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.
21.7PG 80 80:1013
« Ἐγὼ δὲ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος · ὄνειδος ἀνθρώπου, καὶ ἐξουθένημα λαοῦ. » Ἐγὼ δὲ, φησὶ, δίκην σκώληκος, εὐτελής τε ὤφθην, καὶ καταγέλαστος ἐγενόμην. Τινὲς δὲ διὰ τοῦ σκώληκος εἶπον παραδηλοῦσθαι καὶ τὴν ἐκ Παρθένου γέννησιν· οὐκ ἐκ συνουσίας γὰρ οὗτος ἔχει τὸ εἶναι. Ἐγὼ δὲ ἡγοῦμαι τὴν εὐτέλειαν διὰ τοῦ σκώληκος ἐνταῦθα μόνον παραδηλοῦσθαι τεκμαιρόμενος· φησὶ γάρ·
« Egō de eimi skōlēx, kai ouk anthrōpos ; oneidos anthrōpou, kai exouthenēma laou. » Egō de, phēsi, dikēn skōlēkos, eutelēs te ōphthēn, kai katagelastos egenomēn. Tines de dia tou skōlēkos eipon paradēlousthai kai tēn ek Parthenou gennēsin; ouk ek synousias gar houtos echei to einai. Egō de hēgoumai tēn euteleian dia tou skōlēkos entautha monon paradēlousthai tekmairomenos; phēsi gar;
"But I am a worm and not a man, a reproach of men and despised by the people." But I, he says, like a worm, was seen as lowly and became a laughingstock. Some said that the worm also hints at the birth from the Virgin, since the worm has its being not from intercourse. But I think that here only lowliness is indicated by the worm, judging from what follows; for he says:
Ps 22:6 (21:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:6: the "worm" signifies Christ's lowliness in the passion; some also saw in it the virgin birth.
Notes on the original text
- Digital text corrected (OCR punctuation): τεκμαιρόμενος , φησὶ γάρ· → τεκμαιρόμενος· φησὶ γάρ·.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.7 (PG 80 80:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-7
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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.
21.8PG 80 80:1013
« Πάντες οἱ θεωροῦντές με, ἐξεμυκτήρισάν με· ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν. Ἤλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτὸν, ὅτι θέλει αὐτόν. » Καὶ ταῦτά ἐστιν ἐν τοῖς ἱεροῖς Εὐαγγελίοις προσκείμενα· « Πολλοὶ γὰρ, φησὶ, κινοῦντες τὰς κεφαλὰς, ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. » Καὶ τῶν λῃστῶν θάτερος ἔλεγεν · • Εἰ Υἱὸς εἶ τοῦ Θεοῦ, σῶσον σεαυτὸν καὶ ἡμᾶς., Καὶ μέντοι καὶ τό· « Ἥλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτὸν, σωσάτω αὐτὸν, ὅτι θέλει αὐτὸν, » ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔστιν εὑρεῖν.
« Pantes hoi theōrountes me, exemyktērisan me; elalēsan en cheilesin, ekinēsan kephalēn. Ēlpisen epi Kyrion, rhysasthō auton; sōsatō auton, hoti thelei auton. » Kai tauta estin en tois hierois Euangeliois proskeimena; « Polloi gar, phēsi, kinountes tas kephalas, elegon; allous esōsen, heauton ou dynatai sōsai. » Kai tōn lę̄stōn thateros elegen ; • Ei Huios ei tou Theou, sōson seauton kai hēmas., Kai mentoi kai to; « Hēlpisen epi Kyrion, rhysasthō auton, sōsatō auton, hoti thelei auton, » en tois hierois Euangeliois estin heurein.
"All who see me mocked me; they spoke with their lips, they shook their heads: He hoped in the Lord; let him deliver him; let him save him, since he delights in him." These things too are set down in the holy Gospels: "Many," it says, "shaking their heads, said, He saved others; he cannot save himself." And one of the robbers said, "If you are the Son of God, save yourself and us." And indeed "He hoped in the Lord; let him deliver him; let him save him, since he delights in him" can be found in the holy Gospels.
Ps 22:7 (21:8 LXX) (quotation, high confidence) · Ps 22:8 (21:9 LXX) (quotation, high confidence) · Matt 27:39 (quotation, high confidence) · Matt 27:42 (quotation, high confidence) · Luke 23:39 (quotation, high confidence) · Matt 27:43 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:7–8 was fulfilled in the mockery at the cross recorded in the Gospels.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.8 (PG 80 80:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-8
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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.
21.10PG 80 80:1013
«Ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός· ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου. Ἐπὶ σὲ ἐπεῤῥίφην ἐκ μήτρας· ἀπὸ γαστρὸς μητρός μου Θεός μου εἶ σύ. » Ταῦτα καὶ ὁ μακάριος προεθέσπισεν Ἡσαΐας · εἰρηκὼς γὰρ, ὅτι : Ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, » ἐπήγαγε · « Βούτυρον καὶ μέλι φάγεται, πρὶν ἢ γνῶναι αὐτὸν ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. » Καὶ ὁ μακάριος τοίνυν Δαβίδ, τῷ τοῦ Δεσπότου Χριστοῦ κεχρημένος προσώπῳ φησὶν, ὅτι Σύ με καὶ διέπλασας ἐν μήτρᾳ, καὶ ἐκεῖθεν πάλιν ἐξήγαγες, καὶ ἔτι τιθηνούμενος, καὶ τὴν μητρώαν ἕλκων θηλὴν, τῆς σῆς κηδεμονίας τὰς ἐμὰς ἐλπίδας ἐξήρτησα.
«Hoti sy ei ho ekspasas me ek gastros; hē elpis mou apo masthōn tēs mētros mou. Epi se eperrhiphēn ek mētras; apo gastros mētros mou Theos mou ei sy. » Tauta kai ho makarios proethespisen Hēsaïas ; eirēkōs gar, hoti : Hē parthenos en gastri lēpsetai, kai texetai huion, kai kalesousi to onoma autou Emmanouēl, » epēgage ; « Boutyron kai meli phagetai, prin ē gnōnai auton agathon ē kakon, apeithei ponērią, tou eklexasthai to agathon. » Kai ho makarios toinyn Dabid, tǭ tou Despotou Christou kechrēmenos prosōpǭ phēsin, hoti Sy me kai dieplasas en mētrą, kai ekeithen palin exēgages, kai eti tithēnoumenos, kai tēn mētrōan helkōn thēlēn, tēs sēs kēdemonias tas emas elpidas exērtēsa.
"For you are the one who drew me from the womb; my hope from my mother's breasts. Upon you I was cast from the womb; from my mother's belly you are my God." The blessed Isaiah too foretold this. Having said, "The virgin will conceive in the womb and bear a son, and they will call his name Emmanuel," he added, "Butter and honey he will eat, before he knows good or evil, he refuses evil to choose the good." The blessed David, then, speaking in the person of Christ the Lord, says: you formed me in the womb and brought me out from there, and while still being nursed and drawing my mother's breast I hung my hopes on your care.
Ps 22:9 (21:10 LXX) (quotation, high confidence) · Ps 22:10 (21:11 LXX) (quotation, high confidence) · Isa 7:14 (quotation, high confidence) · Isa 7:15 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:9–10: Christ, formed and born under God's care, hoped in God from infancy, as Isaiah's Emmanuel prophecy shows.
Notes on the original text
- Digital text corrected (stray mark (OCR)): ἀγαθὸν ᾿ ἢ κακόν → ἀγαθὸν ἢ κακόν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.10 (PG 80 80:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-10
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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.
21.12PG 80 80:1013
« Μὴ ἀποστῆς ἀπ᾿ ἐμοῦ, ὅτι θλίψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν μοι. » Καὶ γὰρ τότε τῶν μαθητῶν αὐτὸν κατελελοίπει χορός· εἶτα προλέγει τῆς θλίψεως τὰ εἴδη.
« Mē apostēs ap᾿ emou, hoti thlipsis engys, hoti ouk estin ho boēthōn moi. » Kai gar tote tōn mathētōn auton kateleloipei choros; eita prolegei tēs thlipseōs ta eidē.
"Do not stand far from me, for affliction is near, for there is none to help me." For at that time the band of disciples had forsaken him. Then he foretells the forms of the affliction.
Ps 22:11 (21:12 LXX) (quotation, high confidence) · Matt 26:56 (allusion, high confidence)
Notes and citation
Summary: Psalm 22:11: at the passion the disciples had fled.
Notes on the original text
- Digital text corrected (stray mark (OCR)): τότε ' τῶν → τότε τῶν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.12 (PG 80 80:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-12
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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.
21.13PG 80 80:1013
« Περιεκύκλωσάν με μόσχοι πολλοί · ταῦροι πίονες περιέσχον με. Ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὑτῶν, ὡς λέων ἁρπάζων καὶ ὠρυόμενος. » Καλεῖ δὲ ταύρους, τοὺς ἱερέας καὶ Γραμματέας, τὴν τοῦ λαοῦ πεπιστευμένους ἀρχὴν, καὶ πολλῇ θρασύτητι κεχρημένους· μόσχους δὲ, τοὺς ὑπ᾿ αὐτοὺς τεταγμένους · πίονας δὲ αὐτοὺς ὀνομάζει, ὡς τοῖς ὑπ᾿ αὐτοῦ χορηγηθεῖσιν ἐντρυφήσαντας ἀγαθοῖς. Ουτω γὰρ καὶ ὁ μέγας προείρηκε Μωσῆς· « Καὶ ἔφαγεν Ἰακώβ, καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος, ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ ἐγκατέλιπε Κύριον τὸν ποιήσαντα αὐτόν. » Καὶ μέντοι καὶ ὁ μακάριος Ωσηέ, δαμάλει αὐτὸν ἀπεικάζει θρασυνομένῃ · · Ὡς δάμαλις γὰρ παροιστρῶσα παροίστρησεν Ἐφραίμ. » Οὕτω δὲ τὸν λαὸν προσηγόρευσεν· « Οὕτω δὲ καὶ Ἐφραὶμ, φησὶ, δάμαλις δεδιδαγμένη ἀγαπᾶν νεῖκος·, τουτέστιν, ἐριστικὴ καὶ φιλόνεικος. Νεῖκος γὰρ οὐ τὴν νίκην, ἀλλὰ τὴν φιλονεικίαν καλεῖ. Καὶ δεικνὺς τὴν μετὰ ταῦτα ταπείνωσιν ἐπήγαγεν· « Ἐγὼ δὲ ἐπιβήσομαι ἐπὶ τὸ κάλλος τοῦ τραχήλου αὐτῆς. » Τὸν γαῦρον αὐτῆς αὐχένα ταπεινώσω, καὶ τὸν τῆς δουλείας ἐπιθήσω ζυγόν. Τοιγαροῦν καὶ ὁ ψαλμὸς προδιαγράφει τὰς τῶν ἀρχιερέων, καὶ Γραμματέων, καὶ Φαρισαίων ἐπαναστάσεις, οἳ ταύρων θρασύτητα, καὶ λεόντων μανίαν μιμούμενοι περιεστοίχιζον τὸν Δεσπότην Χριστόν.
« Periekyklōsan me moschoi polloi ; tauroi piones perieschon me. Ēnoixan ep᾿ eme to stoma hautōn, hōs leōn harpazōn kai ōryomenos. » Kalei de taurous, tous hiereas kai Grammateas, tēn tou laou pepisteumenous archēn, kai pollę̄ thrasytēti kechrēmenous; moschous de, tous hyp᾿ autous tetagmenous ; pionas de autous onomazei, hōs tois hyp᾿ autou chorēgētheisin entryphēsantas agathois. Outō gar kai ho megas proeirēke Mōsēs; « Kai ephagen Iakōb, kai eneplēsthē, kai apelaktisen ho ēgapēmenos, elipanthē, epachynthē, eplatynthē, kai enkatelipe Kyrion ton poiēsanta auton. » Kai mentoi kai ho makarios Ōsēe, damalei auton apeikazei thrasynomenę̄ ; ; Hōs damalis gar paroistrōsa paroistrēsen Ephraim. » Houtō de ton laon prosēgoreusen; « Houtō de kai Ephraim, phēsi, damalis dedidagmenē agapan neikos;, toutestin, eristikē kai philoneikos. Neikos gar ou tēn nikēn, alla tēn philoneikian kalei. Kai deiknys tēn meta tauta tapeinōsin epēgagen; « Egō de epibēsomai epi to kallos tou trachēlou autēs. » Ton gauron autēs auchena tapeinōsō, kai ton tēs douleias epithēsō zygon. Toigaroun kai ho psalmos prodiagraphei tas tōn archiereōn, kai Grammateōn, kai Pharisaiōn epanastaseis, hoi taurōn thrasytēta, kai leontōn manian mimoumenoi periestoichizon ton Despotēn Christon.
"Many calves surrounded me; fat bulls encircled me. They opened their mouth against me like a lion that tears and roars." He calls bulls the priests and scribes, who were entrusted with the rule of the people and showed great boldness; calves, those ranked under them. He calls them fat as having luxuriated in the good things he supplied. So the great Moses foretold: "And Jacob ate and was filled, and the beloved kicked; he grew fat, he grew thick, he grew broad, and he forsook the Lord who made him." And the blessed Hosea likens him to a heifer running wild: "For like a heifer stung by the gadfly Ephraim ran wild." So he named the people: "And Ephraim," he says, "is a heifer taught to love strife," that is, contentious and quarrelsome; for by strife he means not victory but love of quarrel. And showing the humiliation afterward he added: "But I will mount upon the beauty of her neck": I will humble her proud neck and put on it the yoke of slavery. So the psalm too sketches in advance the uprisings of the chief priests, scribes, and Pharisees, who, imitating the boldness of bulls and the madness of lions, surrounded Christ the Lord.
Ps 22:12 (21:13 LXX) (quotation, high confidence) · Ps 22:13 (21:14 LXX) (quotation, high confidence) · Deut 32:15 (quotation, high confidence) · Hos 4:16 (quotation, high confidence) · Hos 10:11 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:12–13: the bulls and calves are the priests, scribes and their followers who surrounded Christ.
- The application to the Jewish leaders and to the people under the image of a fattened, unruly heifer is Theodoret's own, translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray mark (OCR)): Καλεῖ " δὲ → Καλεῖ δὲ; παροι στρῶσα → παροιστρῶσα.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.13 (PG 80 80:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-13
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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.
21.15PG 80 80:1015
« Ὡσεὶ ὕδωρ ἐξεχύθη πάντα τὰ ὀστᾶ μου.» Ὀστᾶ καλεῖ τοὺς ἱεροὺς ἀποστόλους · ἐπειδὴ καὶ σῶμα τὴν Ἐκκλησίαν καλεῖ· ἰσχὺς δὲ τοῦ σώματος τὰ ὀστᾶ· ὑπὸ τούτων γὰρ τὸ μανὸν καὶ διαῤῥέον τοῦ σώματος φέρεται · ἐσκορπίσθησαν δὲ ἅπαντες κατὰ τὸν τοῦ πάθους καιρὸν, δίκην ὕδατος τῇδε κὰκεῖσε διαιρηθέντες. • Ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος, ἐν μέσῳ τῆς κοιλίας μου. Ἐξηράνθη ὡς ὅστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, καὶ εἰς χοῦν θανάτου κατήγαγές με.» Καὶ ταῦτα πάντα γεγένηται παρὰ τὸν τοῦ πάθους καιρόν. Ἡ καρδία μὲν γὰρ τῇ δειλίᾳ, ὡς ὁ κηρὸς τῷ πυρὶ, διελύθη, καὶ ἡ ἰσχὺς τὴν προτέραν ἐνέργειαν οὐκ ἐδείκνυ· καὶ μέντοι καὶ ἡ γλῶσσα ἀκίνητος ἔμενε. Καὶ διδάσκουσιν ἡμᾶς οἱ θεσπέσιοι εὐαγγελισταί, ὅτι πολλάκις ἐρωτηθεὶς οὐδὲν ἀπεκρίνατο. Παρεδόθη δὲ καὶ τῷ τάφῳ μετὰ τὸ πάθος, ὅπερ χοῦν θανάτου ὠνόμασεν, ἅτε δὴ χωννυμένων τῶν θαπτομένων.
« Hōsei hydōr exechythē panta ta osta mou.» Osta kalei tous hierous apostolous ; epeidē kai sōma tēn Ekklēsian kalei; ischys de tou sōmatos ta osta; hypo toutōn gar to manon kai diarrheon tou sōmatos pheretai ; eskorpisthēsan de hapantes kata ton tou pathous kairon, dikēn hydatos tę̄de kakeise diairēthentes. • Egenēthē hē kardia mou hōsei kēros tēkomenos, en mesǭ tēs koilias mou. Exēranthē hōs hostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou, kai eis choun thanatou katēgages me.» Kai tauta panta gegenētai para ton tou pathous kairon. Hē kardia men gar tę̄ deilią, hōs ho kēros tǭ pyri, dielythē, kai hē ischys tēn proteran energeian ouk edeikny; kai mentoi kai hē glōssa akinētos emene. Kai didaskousin hēmas hoi thespesioi euangelistai, hoti pollakis erōtētheis ouden apekrinato. Paredothē de kai tǭ taphǭ meta to pathos, hoper choun thanatou ōnomasen, hate dē chōnnymenōn tōn thaptomenōn.
"All my bones were poured out like water." He calls the holy apostles bones, since he also calls the church a body; and bones are the strength of the body, for by them the loose and flowing part of the body is carried. All of them were scattered at the time of the passion, divided here and there like water. "My heart became like wax melting in the midst of my belly. My strength was dried up like a potsherd, and my tongue has stuck to my throat, and you have brought me down into the dust of death." All these things too happened at the time of the passion. The heart was dissolved by fear as wax by fire, and his strength did not show its former working; and the tongue remained motionless. The inspired evangelists teach us that, though often questioned, he answered nothing. And after the passion he was handed over to the tomb, which he called the dust of death, since the buried are covered with earth.
Ps 22:14 (21:15 LXX) (quotation, high confidence) · Ps 22:15 (21:16 LXX) (quotation, high confidence) · Matt 26:31 (allusion, medium confidence) · Matt 27:14 (allusion, high confidence)
Notes and citation
Summary: Psalm 22:14–15: the scattered bones are the apostles who fled; the silent tongue is Christ's silence before his judges; the dust of death is his burial.
Notes on the original text
- Digital text corrected (stray letter (OCR)): ὡς ς ὁ κηρὸς → ὡς ὁ κηρὸς.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.15 (PG 80 80:1015; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
21.17PG 80 80:1015
« Ὅτι ἐκύκλωσάν με κύνες πολλοί· συναγωγή πονηρευομένων περιέσχον με. » Μετὰ τοὺς Ἰουδαίους, τοῦ ἐξ ἐθνῶν μνημονεύει στρατοῦ· τούτοις γὰρ αὐτὸν ἐκεῖνοι παραδεδώκασιν. Διὸ καὶ τὴν τάξιν ἡ προφητεία τῶν πραγμάτων ἐφύλαξεν. Εἰκότως δὲ ταύρους μὲν ἐκείνους, κύνας δὲ τούτους ὠνόμασεν· οἱ μὲν γὰρ ὑπὸ τὸν τοῦ νόμου ζυγὸν ἦσαν· εἰ καὶ προφανῶς τὸν νόμον παρέβαινον· οἱ δὲ κατὰ νόμον ἦσαν ἀκάθαρτοι. Οὕτω δὲ καὶ δοῦναι τοῖς κυναρίοις. » ᾿Αλλ' ὅμως μετὰ τὸ πάθος, οἱ πάλαι κύνες, διὰ πίστεως εἰς τὴν τῶν υἱῶν μεταβεβήκασι τάξιν· οἱ δὲ πάλαι τὴν υἱῶν ἐσχηκότες κηδεμονίαν, τὴν κυνῶν προσηγορίαν ἐδέξαντο, ἅτε δὴ κυνῶν δίκην κατὰ τοῦ Δεσπότοῦ λυττήσαντες. Περὶ τούτων ὁ μακάριος Παῦλος βοᾷ · · Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. » Ὁ μέντοι προφητικὸς λόγος κύνας προσαγορεύσας ἔφη. • Συναγωγή πονηρευομένων περιέσχον με. » Εἶτα διηγεῖται τὰ ὑπ᾿ αὐτῶν τολμηθέντα. « Ὥρυξαν χεῖράς μου, καὶ πόδας μου. Ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. » Καὶ τοῦτο δῆλόν ἐστι , καὶ σαφὲς, καὶ τοῖς λίαν φιλονεικοῦσιν. ᾿Ακούομεν γὰρ ἐν τοῖς ἱεροῖς Εὐαγγελίοις αὐτοῦ τοῦ Κυρίου πρὸς τοὺς ἁγίους αὐτοῦ λέγοντος μαθητάς· • Βλέπετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι αὐτὸς ἐγώ εἰμι. » Καὶ μέντοι καὶ τῷ Θωμᾷ τῶν ἥλων τοὺς τύπους ὑπέδειξε, καὶ τὴν ἀπὸ τῆς λόγχης πληγήν. Τὸ δὲ · ἐξηρίθμησαν, πάντα τὰ ὀστᾶ μου, » τοῦτο δηλοῖ, ὅτι Οὕτω με διέτειναν προσηλοῦντες, ὥς τε ῥάδιον εἶναι τῷ βουλομένῳ καὶ τὸν τῶν ὀστῶν ἀριθμὸν διαγνῶναι. « Αὐτοὶ δὲ κατενόησαν, καὶ ἐπεῖδόν με, » ἀντὶ τοῦ, ἐπιτωθάζοντες καὶ γελῶντες
« Hoti ekyklōsan me kynes polloi; synagōgē ponēreuomenōn perieschon me. » Meta tous Ioudaious, tou ex ethnōn mnēmoneuei stratou; toutois gar auton ekeinoi paradedōkasin. Dio kai tēn taxin hē prophēteia tōn pragmatōn ephylaxen. Eikotōs de taurous men ekeinous, kynas de toutous ōnomasen; hoi men gar hypo ton tou nomou zygon ēsan; ei kai prophanōs ton nomon parebainon; hoi de kata nomon ēsan akathartoi. Houtō de kai dounai tois kynariois. » ᾿All' homōs meta to pathos, hoi palai kynes, dia pisteōs eis tēn tōn huiōn metabebēkasi taxin; hoi de palai tēn huiōn eschēkotes kēdemonian, tēn kynōn prosēgorian edexanto, hate dē kynōn dikēn kata tou Despotou lyttēsantes. Peri toutōn ho makarios Paulos boą ; ; Blepete tous kynas, blepete tous kakous ergatas, blepete tēn katatomēn. » Ho mentoi prophētikos logos kynas prosagoreusas ephē. • Synagōgē ponēreuomenōn perieschon me. » Eita diēgeitai ta hyp᾿ autōn tolmēthenta. « Hōryxan cheiras mou, kai podas mou. Exērithmēsan panta ta osta mou. » Kai touto dēlon esti , kai saphes, kai tois lian philoneikousin. ᾿Akouomen gar en tois hierois Euangeliois autou tou Kyriou pros tous hagious autou legontos mathētas; • Blepete tas cheiras mou kai tous podas mou, hoti autos egō eimi. » Kai mentoi kai tǭ Thōmą tōn hēlōn tous typous hypedeixe, kai tēn apo tēs lonchēs plēgēn. To de ; exērithmēsan, panta ta osta mou, » touto dēloi, hoti Houtō me dieteinan prosēlountes, hōs te rhadion einai tǭ boulomenǭ kai ton tōn ostōn arithmon diagnōnai. « Autoi de katenoēsan, kai epeidon me, » anti tou, epitōthazontes kai gelōntes
"For many dogs surrounded me; a gathering of evildoers encircled me." After the Jews he mentions the army from the nations, for they handed him over to these. So the prophecy kept the order of the events. Fittingly he called those bulls and these dogs: the former were under the yoke of the law, even if they openly transgressed the law; the latter were unclean according to the law. So too: "[It is not right to take the children's bread and] give it to the dogs." Yet after the passion those who were once dogs passed by faith into the rank of sons, while those who once enjoyed the care given to sons received the name of dogs, since they raged like dogs against the Lord. Of them the blessed Paul cries: "Look out for the dogs, look out for the evil workers, look out for the mutilation." The prophetic word, however, having called them dogs, said: "A gathering of evildoers encircled me." Then he recounts what they dared: "They dug my hands and my feet; they counted all my bones." This is clear and plain even to the most contentious. For we hear in the holy Gospels the Lord himself saying to his holy disciples, "See my hands and my feet, that it is I myself"; and to Thomas he showed the marks of the nails and the wound from the spear. "They counted all my bones" shows that they stretched me so in nailing me that anyone who wished could easily tell the number of my bones. "And they looked and gazed upon me," that is, mocking and laughing.
Ps 22:16 (21:17 LXX) (quotation, high confidence) · Ps 22:17 (21:18 LXX) (quotation, high confidence) · Matt 15:26 (quotation, high confidence) · Phil 3:2 (quotation, high confidence) · Luke 24:39 (quotation, high confidence) · John 20:27 (allusion, high confidence)
Notes and citation
Summary: Psalm 22:16–17: the dogs are the Gentile soldiers; the pierced hands and feet were shown by the risen Christ to his disciples and Thomas.
- The first half of the quotation of Matt 15:26 has been lost in the OCR and is supplied in brackets. The reversal of "dogs" and "sons" is Theodoret's polemic, translated as written.
Notes on the original text
- Digital text corrected (OCR letter; OCR letters): Διδ καὶ → Διὸ καὶ; Ὁ μένποι → Ὁ μέντοι; Ετα διηγεῖται → Εἶτα διηγεῖται.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.17 (PG 80 80:1015; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
21.19PG 80 80:1017
« Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. » Καὶ τοῦτο δὲ σαφῶς ἡ τῶν ἱερῶν Εὐαγγελίων ἱστορία διδάσκει. «Σὺ δὲ, Κύριε, μὴ μακρύνῃς τὴν βοήθειάν σου ἀπ᾿ ἐμοῦ εἰς τὴν ἀντίληψίν μου πρόσχες. Ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς “ κυνὸς τὴν μονογενῆ μου. Σῶσόν με ἐκ στόματος λέοντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. » Ἐπειδὴ, φησὶν, οὐδεμίαν ἀνθρωπίνην ἔχω βοήθειαν, τῆς σῆς ἀντιλήψεως τύχοιμι, καὶ ῥυσθείην ἀπό τε τούτων, ἀπό τε τοῦ διὰ τούτων ἐνεργοῦντος, καὶ δίκην κυνὸς καὶ λέοντος ἐπιόντος • λέοντα γὰρ καλεῖ, καὶ κύνα, καὶ μονοκέρωτα, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, κατὰ τὴν τοῦ ᾿Αποστόλου φωνήν· τουτέστι τὸν διάβολον, ὃς καὶ παρὰ τὸν τοῦ πάθους καιρὸν θηρὸς αὐτῷ δίκην ἐπῆλθε, τὸν θάνατον ἐπαγόμενος. Τοῦτο δὲ καὶ ὁ Κύριος εἴρηκεν ἐν τοῖς θείοις Εὐαγγελίοις· « Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. » Καὶ πάλιν· • Ἔρχεται ὁ τοῦ κόσμου τούτου ἄρχων, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. » Αλλ' ὅμως καὶ μηδὲν εὑρὼν ὧν ἐπεζήτει, ἐπεζήτει δὲ τῆς ἁμαρτίας τοὺς μώμους, ἀναιδῶς καὶ λίαν ἀδίκως τῷ θανάτῳ παρέδωκεν. αὐτὸς δὲ τῆς ἀδικίας ἡνέσχετο, λῦσαι τὸν κοινὸν μηχανώμενος θάνατον.
« Diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron. » Kai touto de saphōs hē tōn hierōn Euangeliōn historia didaskei. «Sy de, Kyrie, mē makrynę̄s tēn boētheian sou ap᾿ emou eis tēn antilēpsin mou prosches. Rhysai apo rhomphaias tēn psychēn mou, kai ek cheiros “ kynos tēn monogenē mou. Sōson me ek stomatos leontos, kai apo keratōn monokerōtōn tēn tapeinōsin mou. » Epeidē, phēsin, oudemian anthrōpinēn echō boētheian, tēs sēs antilēpseōs tychoimi, kai rhystheiēn apo te toutōn, apo te tou dia toutōn energountos, kai dikēn kynos kai leontos epiontos • leonta gar kalei, kai kyna, kai monokerōta, ton to kratos echonta tou thanatou, kata tēn tou ᾿Apostolou phōnēn; toutesti ton diabolon, hos kai para ton tou pathous kairon thēros autǭ dikēn epēlthe, ton thanaton epagomenos. Touto de kai ho Kyrios eirēken en tois theiois Euangeliois; « Nyn krisis esti tou kosmou toutou; nyn ho archōn tou kosmou toutou ekblēthēsetai exō. » Kai palin; • Erchetai ho tou kosmou toutou archōn, kai en emoi heurēsei ouden. » All' homōs kai mēden heurōn hōn epezētei, epezētei de tēs hamartias tous mōmous, anaidōs kai lian adikōs tǭ thanatǭ paredōken. autos de tēs adikias hēnescheto, lysai ton koinon mēchanōmenos thanaton.
"They divided my garments among themselves, and for my clothing they cast lots." The history of the holy Gospels teaches this too clearly. "But you, Lord, do not keep your help far from me; attend to my support. Deliver my soul from the sword, and my only one from the hand of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns." Since, he says, I have no human help, may I obtain your support and be delivered both from these and from the one who works through them and attacks like a dog and a lion. For he calls lion, dog, and unicorn the one who has the power of death, according to the Apostle's words, that is, the devil, who at the time of the passion came upon him like a wild beast, bringing death. The Lord too said this in the divine Gospels: "Now is the judgment of this world; now the ruler of this world will be cast out"; and again: "The ruler of this world is coming, and he will find nothing in me." Yet, though he found nothing of what he sought (he sought the blemishes of sin), he shamelessly and most unjustly handed him over to death. And he endured the injustice, contriving to destroy the common death.
Ps 22:18 (21:19 LXX) (quotation, high confidence) · John 19:24 (allusion, high confidence) · Ps 22:19 (21:20 LXX) (quotation, high confidence) · Ps 22:20 (21:21 LXX) (quotation, high confidence) · Ps 22:21 (21:22 LXX) (quotation, high confidence) · Heb 2:14 (allusion, high confidence) · John 12:31 (quotation, high confidence) · John 14:30 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:18–21: the dividing of the garments is in the Gospels; the dog, lion and unicorn are the devil, who unjustly brought death on the sinless Christ.
Notes on the original text
- Digital text corrected (OCR letter; marginal verse numbers (OCR); stray letters (OCR)): διδάσκει. χ'-κβ'. « → διδάσκει. «; Ἐπειδὴ δι, φησὶν → Ἐπειδὴ, φησὶν; ἀνθρωπ!νην → ἀνθρωπίνην; λέοντα γὰρ δε καλεῖ → λέοντα γὰρ καλεῖ; καὶ ἐν χιν,. ἐμοὶ → καὶ ἐν ἐμοὶ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.19 (PG 80 80:1017; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-21-19) · 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.
21.23PG 80 80:1019
« Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. » Κάντεῦθεν δῆλον, ὡς ἀνθρωπίνως ταῦτα ἐφθέγγετο, ἅτε δὴ καὶ ἀνθρωπίνως ὑπομένων ἅπερ ἐφθέγγετο. Ἀδελφοὺς γὰρ καλεῖ τοὺς εἰς αὐτὸν πεπιστευκότας. Αδελφοὶ δὲ εἰσιν, ὡς ἀνθρώπου. Ὡς γὰρ Θεὸς, δεσπότης καὶ Κύριος· ὡς δὲ ἄνθρωπος, καὶ ἀδελφὸς ὀνομάζεται. Μονογενής γάρ ἐστι καὶ πρωτότοκος. Καὶ τὸ μὲν ἁρμόττει ὡς Θεῷ καὶ Κυρίῳ· τὸ δὲ ὡς ἀνθρώπῳ.] Ἧ γὰρ Θεὸς, μόνος γεγέννηται, καὶ μονογενὴς ὀνομάζεται· ᾗ δὲ ἄνθρωπος, καὶ πρωτότοκος κέκληται. Καὶ μάρτυς ὁ ᾿Απόστολος λέγων· « Εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. » Ταῦτα τοίνυν φησὶ τοῖς ἐμοῖς διηγησάμενος ἀδελφοῖς, δι᾿ αὐτῶν σε ὑμνήσω, παρασκευάζων ἐκείνους τοῦτον ὑφαίνειν τὸν ὕμνον· εἶτα πληροῖ τὴν ὑπόσχεσιν. « Οἱ φοβούμενοι τὸν Κύριον, αἰνέσατε αὐτόν· ἅπαν τὸ σπέρμα Ἰακώβ, δοξάσατε αὐτόν. Φοβηθήτω σε δὴ ἀπ᾿ αὐτοῦ ἅπαν τὸ σπέρμα Ἰσραήλ. » Ἐπειδὴ γὰρ ἡ Ἐκκλησία καὶ ἐξ ἐθνῶν καὶ ἐξ Ἰουδαίων συνέστηκε, καὶ τούτους κἀκείνους εἰς τὸν ὕμνον ἐγείρει τοὺς μὲν ἀπὸ τοῦ προπάτορος ὀνομάζων, Ἰακώβ τε καὶ Ἰσραὴλ, τοὺς δὲ ἀπὸ τῆς ἀρετῆς, ὡς δὲ ἀρκούσης ἀντὶ γένους κοσμῆσαι. Οὕτω δὲ καὶ Ἰουδαίους τοὺς ἐξ ἐθνῶν τῷ νόμῳ προσιόντας ἔθος ἦν ὀνομάζειν· καὶ τοῦτο ἡμᾶς ἡ τῶν Πράξεων ἱστορία διδάσκει. Δημηγορῶν γὰρ ὁ θεῖος ᾿Απόστολος οὕτως ἔφη · « "Ανδρες Ἰσραηλίται, καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν Θεόν. • - - Ὅτι οὐκ ἐξουδένωσεν, οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀπ᾿ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέ μου.» Ὑμνήσατε, φησὶ, τὸν αἴτιον τῆς σωτηρίας ταύτης ὑμῖν γενόμενον, τὸν τὴν εὐτελεστάτην ὑμῶν φύσιν οὐκ ἀνασχόμενον παριδεῖν, ἀλλ᾽ εἰσακούσαντα, καὶ διὰ τῆς ἐμῆς τὸ ἀναστάσεως ὑμῖν τὰ τὴν μετὰ ταῦτα παραδηλοῖ τὰ ἣν ὡς Θεὸς ἔχει πρὸς τὸν Πατέρα ἰσότητα· σωτηρίαν πραγματευσάμενον Ἐπήγαγε γάρ· κς'. « Παρὰ σοῦ ὁ ἔπαινός μου, ἐν ἐκκλησίᾳ μεγάλῃ ἐξομολογήσομαί σοι. » Ὥσπερ γὰρ ἐγὼ δῆλον σε τοῖς ἀνθρώποις ποιῶ, οὕτω καὶ σὺ πάντας ἀνθρώπους διδάσκεις τὴν αὐτήν μοι προσφέρειν τιμὴν, νῦν μὲν λέγων, « Οὗτός μού ἐστιν ὁ Υἱὸς ἀγαπητὸς ἐν ᾧ ηὐδόκησα, αὐτοῦ ἀκούετε·» νῦν δὲ, « Καὶ ἐδόξατά σε, καὶ πάλιν δοξάσω. » Οὕτω τὴν περὶ αὐτοῦ γνῶσιν ἀπεκάλυψε τῷ Πέτρῳ, οὕτω τῷ Παύλῳ, οὕτω διὰ τούτων πάλιν δὲ ἀνθρώποις. Ἐκκλησίαν γὰρ μεγάλην, τὴν μέχρι τῶν τερμάτων τῆς γῆς διήκουσαν προσηγόρευσε. • Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. » Εὐχὰς ἐνταῦθα οὐ προσευχὰς λέγει, ἀλλὰ τὰς ὑποσχέσεις. Ταύτην γὰρ καὶ ὁ νόμος τὴν διαίρεσιν οἶδεν· « Εὔξῃ εὐχὴν Κυρίῳ, » ἀντὶ τοῦ, ἐὰν ὑπόσχῃ τι τῷ Θεῷ. Ἐπειδὴ τοίνυν ὑπέσχετο ἄνω διὰ τῶν εἰς αὐτὸν πιστευόντων ὕμνον ὑφαί- · νειν, σαφέστερον ἐνταῦθα διδάσκει, ὅτι ταῖς ἐπαγγελίαις ἐπιθήσει τὸ πέρας, ἵνα δι᾿ αὐτῶν τῶν πραγμάτων οἱ τὰ θεῖα λόγια μελετῶντες μάθωσι τὴν τῶν λόγων ἀλήθειαν. Ἐπειδὴ δὲ ἐκκλησίας ἐμνημόνευσεν, ἀναγκαίως τὰ περὶ ταύτης ποιεῖται θεσπίσματα, καὶ τῶν ἐθνῶν ἁπάντων προαγορεύει τὴν κλῆσιν. Αὐτοὺς γὰρ πένητας ὀνομάζει, ὡς πάλαι τῆς εὐσεβείας οὐκ ἐσχηκότας τὸν πλοῦτον, ἀλλὰ τῇ τῆς ἀγνοίας δεδουλευκότας πενίᾳ.
« Diēgēsomai to onoma sou tois adelphois mou; en mesǭ ekklēsias hymnēsō se. » Kanteuthen dēlon, hōs anthrōpinōs tauta ephthengeto, hate dē kai anthrōpinōs hypomenōn haper ephthengeto. Adelphous gar kalei tous eis auton pepisteukotas. Adelphoi de eisin, hōs anthrōpou. Hōs gar Theos, despotēs kai Kyrios; hōs de anthrōpos, kai adelphos onomazetai. Monogenēs gar esti kai prōtotokos. Kai to men harmottei hōs Theǭ kai Kyriǭ; to de hōs anthrōpǭ.] Hē gar Theos, monos gegennētai, kai monogenēs onomazetai; hę̄ de anthrōpos, kai prōtotokos keklētai. Kai martys ho ᾿Apostolos legōn; « Eis to einai auton prōtotokon en pollois adelphois. » Tauta toinyn phēsi tois emois diēgēsamenos adelphois, di᾿ autōn se hymnēsō, paraskeuazōn ekeinous touton hyphainein ton hymnon; eita plēroi tēn hyposchesin. « Hoi phoboumenoi ton Kyrion, ainesate auton; hapan to sperma Iakōb, doxasate auton. Phobēthētō se dē ap᾿ autou hapan to sperma Israēl. » Epeidē gar hē Ekklēsia kai ex ethnōn kai ex Ioudaiōn synestēke, kai toutous kakeinous eis ton hymnon egeirei tous men apo tou propatoros onomazōn, Iakōb te kai Israēl, tous de apo tēs aretēs, hōs de arkousēs anti genous kosmēsai. Houtō de kai Ioudaious tous ex ethnōn tǭ nomǭ prosiontas ethos ēn onomazein; kai touto hēmas hē tōn Praxeōn historia didaskei. Dēmēgorōn gar ho theios ᾿Apostolos houtōs ephē ; « "Andres Israēlitai, kai hoi en hymin phoboumenoi ton Theon. • - - Hoti ouk exoudenōsen, oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon autou ap᾿ emou, kai en tǭ kekragenai me pros auton eisēkouse mou.» Hymnēsate, phēsi, ton aition tēs sōtērias tautēs hymin genomenon, ton tēn eutelestatēn hymōn physin ouk anaschomenon paridein, all᾽ eisakousanta, kai dia tēs emēs to anastaseōs hymin ta tēn meta tauta paradēloi ta hēn hōs Theos echei pros ton Patera isotēta; sōtērian pragmateusamenon Epēgage gar; ks'. « Para sou ho epainos mou, en ekklēsią megalę̄ exomologēsomai soi. » Hōsper gar egō dēlon se tois anthrōpois poiō, houtō kai sy pantas anthrōpous didaskeis tēn autēn moi prospherein timēn, nyn men legōn, « Houtos mou estin ho Huios agapētos en hǭ ēudokēsa, autou akouete;» nyn de, « Kai edoxata se, kai palin doxasō. » Houtō tēn peri autou gnōsin apekalypse tǭ Petrǭ, houtō tǭ Paulǭ, houtō dia toutōn palin de anthrōpois. Ekklēsian gar megalēn, tēn mechri tōn termatōn tēs gēs diēkousan prosēgoreuse. • Tas euchas mou apodōsō enōpion tōn phoboumenōn auton. » Euchas entautha ou proseuchas legei, alla tas hyposcheseis. Tautēn gar kai ho nomos tēn diairesin oiden; « Euxę̄ euchēn Kyriǭ, » anti tou, ean hyposchę̄ ti tǭ Theǭ. Epeidē toinyn hypescheto anō dia tōn eis auton pisteuontōn hymnon hyphai- ; nein, saphesteron entautha didaskei, hoti tais epangeliais epithēsei to peras, hina di᾿ autōn tōn pragmatōn hoi ta theia logia meletōntes mathōsi tēn tōn logōn alētheian. Epeidē de ekklēsias emnēmoneusen, anankaiōs ta peri tautēs poieitai thespismata, kai tōn ethnōn hapantōn proagoreuei tēn klēsin. Autous gar penētas onomazei, hōs palai tēs eusebeias ouk eschēkotas ton plouton, alla tę̄ tēs agnoias dedouleukotas penią.
"I will declare your name to my brothers; in the midst of the assembly I will hymn you." From this too it is clear that he uttered these things in a human way, since he also endured in a human way what he spoke of. He calls those who have believed in him brothers; and they are brothers as of a man. As God he is Master and Lord; as man he is also called brother. For he is both only-begotten and firstborn; the one fits him as God and Lord, the other as man. As God he alone was begotten and is called only-begotten; as man he is also called firstborn. The Apostle is witness, saying: "that he might be the firstborn among many brothers." Having declared these things to my brothers, then, he says, I will hymn you through them, preparing them to weave this hymn. Then he fulfills the promise: "You who fear the Lord, praise him; all the seed of Jacob, glorify him; let all the seed of Israel fear him." Since the church is made up both of the nations and of the Jews, he rouses both to the hymn, naming the latter from their forefather, Jacob and Israel, and the former from their virtue, as being enough to adorn them instead of descent. So too it was customary to call "Jews" those from the nations who came over to the law; the history of the Acts teaches us this. For preaching, the divine Apostle said: "Men of Israel, and you who fear God." "For he has not despised or abhorred the petition of the poor, nor turned his face away from me, and when I cried to him he heard me." Hymn, he says, the one who has become the cause of this salvation for you, who would not overlook your most lowly nature but heard, and accomplished salvation for you through my resurrection. For he added: "From you comes my praise; in the great assembly I will confess you." As I make you known to people, so you teach all people to offer me the same honor, now saying, "This is my beloved Son, with whom I am well pleased; listen to him," now, "I have glorified you, and I will glorify you again." So he revealed the knowledge of him to Peter, so to Paul, and through them again to people. He called the church that reaches to the ends of the earth the great assembly. [This indicates … the equality he has with the Father as God.] "I will pay my vows before those who fear him." Here by vows he means not prayers but promises. The law too knows this distinction: "If you vow a vow to the Lord," that is, if you promise something to God. Since, then, he promised above to weave a hymn through those who believe in him, here he teaches more clearly that he will bring the promises to completion, so that those who study the divine oracles may learn the truth of the words through the events themselves. And since he mentioned the assembly, he necessarily makes prophecies about it and foretells the calling of all the nations. He calls them the poor, since of old they did not have the wealth of true religion but were slaves to the poverty of ignorance.
Ps 22:22 (21:23 LXX) (quotation, high confidence) · Heb 2:12 (allusion, high confidence) · Rom 8:29 (quotation, high confidence) · Ps 22:23 (21:24 LXX) (quotation, high confidence) · Acts 13:16 (quotation, high confidence) · Ps 22:24 (21:25 LXX) (quotation, high confidence) · Ps 22:25 (21:26 LXX) (quotation, high confidence) · Matt 17:5 (quotation, high confidence) · John 12:28 (quotation, high confidence) · Deut 23:21 (allusion, medium confidence)
Notes and citation
Summary: Psalm 22:22–25: Christ's "brothers" are believers, Jewish and Gentile; as God he is only-begotten, as man firstborn; the great assembly is the worldwide church.
- Several lines are displaced in the OCR of this section; it is translated in its sense order, and a displaced fragment about Christ's equality with the Father, whose context is lost, is set in brackets with "…". The sentence "For he is both only-begotten and firstborn …" ends with a stray bracket in the printed text.
Notes on the original text
- Digital text corrected (OCR letters; OCR mark; marginal verse numbers (OCR); split word (OCR); stray letters (OCR)): εἶτα πληροῖ τὴν ὑπόσχεσιν. κό, κει, « → εἶτα πληροῖ τὴν ὑπόσχεσιν. «; προπάτορο: όνομάζων → προπάτορος ὀνομάζων; τοῦ πτων χοῦ → τοῦ πτωχοῦ; ἐξομολογήσομαί σοι. » "Ωσπερ → ἐξομολογήσομαί σοι. » Ὥσπερ; πάντας το ἀνθρώπους → πάντας ἀνθρώπους; ἀλλὰ οἱ τῇ τῆς → ἀλλὰ τῇ τῆς.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.23 (PG 80 80:1019; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-23
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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.
21.27PG 80 80:1021
« Φάγονται πένητες, καὶ ἐμπλησθήσονται, καὶ αἰνέσουσιν Κύριον, οἱ ἐκζητοῦντες αὐτόν. » Οὐ πάντες, οὐδὲ γὰρ πάντες ὑπήκουσαν τῷ Εὐαγγελίῳ, ἀλλ᾽ οἱ τὸν θεῖον εἰσδεξάμενοι πόθον · τούτους ἅτε δὴ πεινῶντας καὶ διψῶντας, κορεσθήσεσθαι ἔφη τῆς ἀθανάτου τροφῆς ἀπολαύσαντας· τὴν δὲ θείαν τροφὴν, καὶ τὴν πνευματικὴν ἴσμεν διδασκαλίαν, καὶ τὴν μυστικὴν καὶ ἀθάνατον εὐωχίαν, ἣν οἱ μεμυημένοι γινώσκουσι. « Ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος. • Καὶ γὰρ ἔτι φθαρτὸν περικείμενοι σῶμα, τῇ ἐλπίδι τῆς ἀναστάσεως ψυχαγωγούμενοι, προσμένουσι τὴν ζωὴν αἰώνιον.
« Phagontai penētes, kai emplēsthēsontai, kai ainesousin Kyrion, hoi ekzētountes auton. » Ou pantes, oude gar pantes hypēkousan tǭ Euangeliǭ, all᾽ hoi ton theion eisdexamenoi pothon ; toutous hate dē peinōntas kai dipsōntas, koresthēsesthai ephē tēs athanatou trophēs apolausantas; tēn de theian trophēn, kai tēn pneumatikēn ismen didaskalian, kai tēn mystikēn kai athanaton euōchian, hēn hoi memyēmenoi ginōskousi. « Zēsontai hai kardiai autōn eis aiōna aiōnos. • Kai gar eti phtharton perikeimenoi sōma, tę̄ elpidi tēs anastaseōs psychagōgoumenoi, prosmenousi tēn zōēn aiōnion.
"The poor will eat and be filled, and those who seek him will praise the Lord." Not all, for not all obeyed the Gospel, but those who received the divine longing; these, as hungering and thirsting, he said will be filled, enjoying the immortal food. By divine food we understand both the spiritual teaching and the mystical and immortal feast, which the initiated know. "Their hearts will live for ever and ever." For while still clothed in a corruptible body, cheered by the hope of the resurrection, they await eternal life.
Ps 22:26 (21:27 LXX) (quotation, high confidence) · Matt 5:6 (allusion, medium confidence)
Notes and citation
Summary: Psalm 22:26: the poor who eat are believers fed with spiritual teaching and the mystical feast, awaiting eternal life.
- "The mystical and immortal feast, which the initiated know" refers to the Eucharist in the reserved language of the time.
Topics: Eucharist
Cite (SBL): Theodoret, Interp. Ps. 21.27 (PG 80 80:1021; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-27
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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.
21.28PG 80 80:1021
« Μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς. » Καλῶς τὸ μνησθήσονται τέθεικε· ἐπειδὴ ὑπὸ τοῦ Θεοῦ τὸ εἶναι δεξάμενοι, τοῦ δημιουργήσαντος ἐπελήσθησαν. Πάντα μέντοι τὰ πέρατα τῆς γῆς, οὐχ ἓν ἔθνος, οὐδὲ δύο, ἀλλ᾽ ἐκ πάντων τῶν κατὰ τὴν οἰκουμένην προσδραμοῦνται μυρίοι, καὶ δέξονται προθύμως τὴν τῆς θεογνωσίας ἀκτῖνα. • Καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. » Καὶ διδάσκων ὡς οἰκεία τοῦ Θεοῦ ἡ δεσποτεία, καὶ οὐκ ἀλλοτρία, τέθεικεν. « "Ὅτι τοῦ Κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν. › Οὐ γὰρ μόνον Ἰουδαίων Θεὸς ὁ Θεὸς, ὡς ἐκεῖνοι νομίζουσιν, ἀλλὰ πάσης τῆς τῶν ἀνθρώπων φύσεως ποιητής. Οὕτω καὶ ὁ ᾿Απόστολος ἔφη· "Η Ἰουδαίων ὁ Θεὸς μόνον οὐχὶ δὲ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν· ἐπείπερ εἷς ὁ Θεὸς, ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
« Mnēsthēsontai kai epistraphēsontai pros Kyrion panta ta perata tēs gēs. » Kalōs to mnēsthēsontai tetheike; epeidē hypo tou Theou to einai dexamenoi, tou dēmiourgēsantos epelēsthēsan. Panta mentoi ta perata tēs gēs, ouch hen ethnos, oude dyo, all᾽ ek pantōn tōn kata tēn oikoumenēn prosdramountai myrioi, kai dexontai prothymōs tēn tēs theognōsias aktina. • Kai proskynēsousin enōpion autou pasai hai patriai tōn ethnōn. » Kai didaskōn hōs oikeia tou Theou hē despoteia, kai ouk allotria, tetheiken. « "Hoti tou Kyriou hē basileia, kai autos despozei tōn ethnōn. › Ou gar monon Ioudaiōn Theos ho Theos, hōs ekeinoi nomizousin, alla pasēs tēs tōn anthrōpōn physeōs poiētēs. Houtō kai ho ᾿Apostolos ephē; "Ē Ioudaiōn ho Theos monon ouchi de kai ethnōn? nai kai ethnōn; epeiper heis ho Theos, hos dikaiōsei peritomēn ek pisteōs, kai akrobystian dia tēs pisteōs.
"All the ends of the earth will remember and turn to the Lord." He set "they will remember" well, since, having received their being from God, they forgot their Creator. All the ends of the earth: not one nation or two, but countless people from all those throughout the world will run to him and eagerly receive the ray of the knowledge of God. "And all the families of the nations will worship before him." And teaching that lordship is God's own and not alien to him, he set down: "For the kingdom is the Lord's, and he rules over the nations." For God is not God of the Jews only, as they think, but maker of the whole human nature. So too the Apostle said: "Or is God the God of Jews only? Is he not of the nations also? Yes, of the nations also, since God is one, who will justify the circumcised by faith and the uncircumcised through faith."
Ps 22:27 (21:28 LXX) (quotation, high confidence) · Ps 22:28 (21:29 LXX) (quotation, high confidence) · Rom 3:29 (quotation, high confidence) · Rom 3:30 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:27–28: all nations will remember their forgotten Creator and turn to him, for God is God of the Gentiles too.
Notes on the original text
- Digital text corrected (split word (OCR); split word and marginal verse number (OCR)): οὐκ ἀλω λοτρία, τέθεικεν. κθ'. « → οὐκ ἀλλοτρία, τέθεικεν. «; δε σπόζει → δεσπόζει.
Cite (SBL): Theodoret, Interp. Ps. 21.28 (PG 80 80:1021; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-28
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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.
21.30PG 80 80:1023
« Ἔφαγον καὶ προσεκύνησαν αὐτῷ πάντες οἱ πίονες τῆς γῆς, ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν. » Οἱ γὰρ φαγόντες καὶ ἐμπλησθέντες, χάριν ὁμολογοῦντες περὶ τῆς ἀθανάτου τροφῆς, προσκυνήσουσιν ὡς Θεὸν τὸν τούτων γενόμενον χορηγόν. Καὶ ἐπειδὴ ἐν τῷ προτέρῳ στίχῳ τῶν πιόνων ἐμνημόνευσε μόνων, ἅτε δὴ τοιούτων ὑπὸ τῆς θείας ἐκείνης • γεγενημένων τροφῆς, εἰκότως εἶπεν· Ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν. » Μετὰ γὰρ τὴν ἐκ νεκρῶν ἀνάστασιν, οἱ μὲν ἑκόντες, οἱ δὲ ἄκοντες, καὶ οἱ μὲν πόθῳ, οἱ δὲ φόβῳ, ταύτην τῷ Θεῷ προσοίσουσι τὴν προσκύνησιν, κατὰ τὴν ἀποστολικὴν ἐκείνην φωνήν· ὅτι « Αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ", ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ πατρός.,
« Ephagon kai prosekynēsan autǭ pantes hoi piones tēs gēs, enōpion autou propesountai pantes hoi katabainontes eis gēn. » Hoi gar phagontes kai emplēsthentes, charin homologountes peri tēs athanatou trophēs, proskynēsousin hōs Theon ton toutōn genomenon chorēgon. Kai epeidē en tǭ proterǭ stichǭ tōn pionōn emnēmoneuse monōn, hate dē toioutōn hypo tēs theias ekeinēs • gegenēmenōn trophēs, eikotōs eipen; Enōpion autou propesountai pantes hoi katabainontes eis gēn. » Meta gar tēn ek nekrōn anastasin, hoi men hekontes, hoi de akontes, kai hoi men pothǭ, hoi de phobǭ, tautēn tǭ Theǭ prosoisousi tēn proskynēsin, kata tēn apostolikēn ekeinēn phōnēn; hoti « Autǭ kampsei pan gony epouraniōn, kai epigeiōn, kai katachthoniōn, kai pasa glōssa exomologēsetai ", hoti Kyrios Iēsous Christos eis doxan Theou patros.,
"All the fat ones of the earth ate and worshiped him; all who go down to the earth will fall down before him." Those who ate and were filled, giving thanks for the immortal food, will worship as God the one who supplied it. And since in the former line he mentioned only the fat, as those who had become such through that divine food, he fittingly said, "All who go down to the earth will fall down before him." For after the resurrection from the dead, some willingly and some unwillingly, some from longing and some from fear, will offer God this worship, according to that apostolic word: "To him every knee shall bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."
Ps 22:29 (21:30 LXX) (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Phil 2:11 (quotation, high confidence)
Notes and citation
Summary: Psalm 22:29: those fed by the immortal food worship Christ, and after the resurrection all will bow to him, willingly or not.
Notes on the original text
- Digital text corrected (OCR accent; split word (OCR); stray letter (OCR)): αὐτῷ ὁ πάντες → αὐτῷ πάντες; τοιοὐτων → τοιούτων; εἰκότως εἶπεν δ· → εἰκότως εἶπεν·; κατὰ ὁ τὴν → κατὰ τὴν; Χρι στὸς → Χριστὸς.
Topics: Eschatology, Eucharist
Cite (SBL): Theodoret, Interp. Ps. 21.30 (PG 80 80:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-30
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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.
21.31PG 80 80:1023
« Καὶ ἡ ψυχή μου αὐτῷ ζῇ, καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ. › Σπέρμα δὲ τοῦ Δεσπότου Χριστοῦ, οἱ διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας ἀναγεννώμενοι, καὶ τὸ τῆς υἱοθεσίας δεχόμενοι χάρισμα. Διὸ τὴν μὲν αὐτοῦ ψυχὴν αὐτῷ ζῇν, ἀλλ᾽ οὐ δουλεύειν εἴρηκε, τὸ δὲ σπέρμα δουλεύειν. Η γὰρ ληφθεῖσα φύσις ἡνώθη τῇ λαβούσῃ θεότητι, καὶ τῆς αὐτῆς δόξης μετείληχε καὶ τιμῆς.
« Kai hē psychē mou autǭ zę̄, kai to sperma mou douleusei autǭ. › Sperma de tou Despotou Christou, hoi dia tēs tou loutrou palingenesias anagennōmenoi, kai to tēs huiothesias dechomenoi charisma. Dio tēn men autou psychēn autǭ zę̄n, all᾽ ou douleuein eirēke, to de sperma douleuein. Ē gar lēphtheisa physis hēnōthē tę̄ labousę̄ theotēti, kai tēs autēs doxēs meteilēche kai timēs.
"And my soul lives for him, and my seed will serve him." The seed of Christ the Lord are those reborn through the washing of regeneration who receive the gift of adoption. Therefore he said that his soul lives for him but does not serve, while the seed serves. For the nature that was assumed was united to the divinity that assumed it and has come to share the same glory and honor.
Ps 22:30 (21:31 LXX) (quotation, high confidence) · Titus 3:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 22:30: Christ's seed are the baptized who serve God; his own assumed nature, united with the divinity, shares its glory rather than serving.
- Theodoret's statement on the assumed nature sharing the glory of the divinity is translated exactly.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Καὶ ὁ ἡ ψυχή → Καὶ ἡ ψυχή.
Topics: Christology, Baptism
Cite (SBL): Theodoret, Interp. Ps. 21.31 (PG 80 80:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-31
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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.
21.32PG 80 80:1023
« ᾿Αναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν᾿ ὁ Κύριος. » Οὐ περὶ ταύτης, φησὶ, λέγω τῆς γενεᾶς, καθ᾽ ἣν ἐγὼ ὁ Δαβὶδ ταῦτα προαγορεύω, ἀλλὰ περὶ τῆς ἐσομένης, καὶ τοῦ τεχθησομένου λαοῦ, ὃν αὐτὸς ὁ τῶν ὅλων συνεστήσατο Κύριος. Ὁ μὲν οὖν ταῦτα προηγόρευσεν ἅπαντα. Ἐγὼ δὲ τὴν Ἰουδαίων ἐμβροντησίαν θρηνῶ, ὅτι τοῖς θείοις λογίοις διηνεκῶς ἐντυγχάνοντες, τὴν ἐν τούτοις διαλάμπουσαν οὐ συνορῶσιν ἀλήθειαν, ἀλλ᾽ εἰς τὸν Δαβὶδ εἰρῆσθαι τὸν Ψαλμὸν ἀποφαίνονται, τοῦ βοῶντος ἀκούοντες, « ᾿Αναγγε λήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ, λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ Κύριος· μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς· καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. Καὶ ἔφαγον, καὶ προσεκύνησαν αὐτῷ πάντες οἱ πίονες τῆς γῆς. » Τούτων γὰρ οὐδὲν ἐπὶ τοῦ Δαβὶδ ὁρῶμεν γεγενημένον, οὐδὲ ἐπί τινος τῶν ἐκ Δαβίδ. Μόνος δὲ ὁ Δεσπότης Χριστὸς, ὁ ἐκ Δαβὶδ κατὰ σάρκα, ὁ ἐνανθρωπήσας Θεὸς Λόγος, ὁ ἐκ Δαβὶδ λαβὼν τὴν τοῦ δούλου μορφήν· πᾶσαν γὰρ γῆν καὶ θάλασσαν τῆς θεογνωσίας ἐπλήρωσε, καὶ πέπεικε τοὺς πάλαι πλανωμένους, καὶ τοῖς εἰδώλοις προσφέροντας τὴν προσκύνησιν, ἀντὶ τῶν οὐκ ὄντων τὸν ὄντα προσκυνῆσαι Θεόν. Ἀλλὰ τοὺς πρὸς τοὺς Ἰουδαίους λόγους καταλιπόντες, ἐπὶ τοὺς παρόντας ἀγῶνας, καὶ ἐπὶ τὴν τῶν λοιπῶν ψαλμῶν ἑρμηνείαν βαδίσωμεν.
« ᾿Anangelēsetai tǭ Kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou laǭ tǭ techthēsomenǭ, hon epoiēsen᾿ ho Kyrios. » Ou peri tautēs, phēsi, legō tēs geneas, kath᾽ hēn egō ho Dabid tauta proagoreuō, alla peri tēs esomenēs, kai tou techthēsomenou laou, hon autos ho tōn holōn synestēsato Kyrios. Ho men oun tauta proēgoreusen hapanta. Egō de tēn Ioudaiōn embrontēsian thrēnō, hoti tois theiois logiois diēnekōs entynchanontes, tēn en toutois dialampousan ou synorōsin alētheian, all᾽ eis ton Dabid eirēsthai ton Psalmon apophainontai, tou boōntos akouontes, « ᾿Anange lēsetai tǭ Kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou, laǭ tǭ techthēsomenǭ, hon epoiēsen ho Kyrios; mnēsthēsontai kai epistraphēsontai pros Kyrion panta ta perata tēs gēs; kai proskynēsousin enōpion autou pasai hai patriai tōn ethnōn. Kai ephagon, kai prosekynēsan autǭ pantes hoi piones tēs gēs. » Toutōn gar ouden epi tou Dabid horōmen gegenēmenon, oude epi tinos tōn ek Dabid. Monos de ho Despotēs Christos, ho ek Dabid kata sarka, ho enanthrōpēsas Theos Logos, ho ek Dabid labōn tēn tou doulou morphēn; pasan gar gēn kai thalassan tēs theognōsias eplērōse, kai pepeike tous palai planōmenous, kai tois eidōlois prospherontas tēn proskynēsin, anti tōn ouk ontōn ton onta proskynēsai Theon. Alla tous pros tous Ioudaious logous katalipontes, epi tous parontas agōnas, kai epi tēn tōn loipōn psalmōn hermēneian badisōmen.
"A generation that is coming will be proclaimed to the Lord, and they will proclaim his righteousness to a people that will be born, which the Lord made." "I am not speaking," he says, "of this generation, in which I, David, foretell these things, but of the one that will be, and of the people that will be born, whom the Lord of all himself established." He, then, foretold all these things. But I lament the stupefaction of the Jews, that though they constantly read the divine oracles they do not perceive the truth shining out in them, but declare that the psalm was spoken of David, while they hear him cry: "A generation that is coming will be proclaimed to the Lord, and they will proclaim his righteousness to a people that will be born, which the Lord made; all the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship before him. And all the fat ones of the earth ate and worshiped him." For we see none of these things fulfilled in David, nor in any of David's descendants. Only Christ the Lord, who is from David according to the flesh, God the Word made man, who took the form of a servant from David: he filled every land and sea with the knowledge of God, and persuaded those who once went astray and offered worship to idols to worship, instead of things that are not, the God who is. But let us leave the arguments against the Jews and go on to the present contests and to the interpretation of the remaining psalms.
Ps 22:31 (21:32 LXX) (quotation, high confidence) · Ps 22:27 (21:28 LXX) (quotation, high confidence) · Ps 22:29 (21:30 LXX) (quotation, high confidence) · Rom 1:3 (allusion, medium confidence) · Phil 2:7 (allusion, high confidence)
Notes and citation
Summary: Psalm 22:30–31: the coming generation is the people born to God through Christ, and the psalm cannot be fulfilled in David, as the Jews hold.
- Theodoret's polemic against the Jewish reading of the psalm is translated as written.
Notes on the original text
- Digital text corrected (Latin-column words leaked into the Greek (OCR)): τεχθησομένῳ, Κατά, κ. λ. δουὃν ἐποίησεν → τεχθησομένῳ, ὃν ἐποίησεν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 21.32 (PG 80 80:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/21-32
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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 22
22.1PG 80 80:1025
Εἰς τὸ τέλος ψαλμὸς τῷ Δαβίδ. » ["Αδεται ὁ προκείμενος ψαλμὸς ἐκ προσώπου τῶν ἐθνῶν ἀγαλλομένων ἐπὶ τῷ ποιμᾶναι αὐτά· καὶ μὴν καὶ τὴν μυστικὴν ἐξηγοῦνται εὐωχίαν ἣν παρέθηκεν αὐτοῖς ὁ ποιμαίνων αὐτούς. ] « Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. » Τὴν αὐτὴν ἔχει καὶ ταῦτα τοῖς προερμηνευθεῖσι διάνοιαν. Εἰρηκὼς γὰρ ἐν τῷ πρὸ τούτου ψαλμῷ, - « Φάγονται πένητες, καὶ ἐμπλησθήσονται, καὶ αἰνέσουσι Κύριον οἱ ἐκζητοῦντες αὐτόν · · καὶ πάλιν, « Ἔφαγον, καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς · · ὑποδείκνυσιν ἐνταῦθα τὸν τῆς τοιαύτης τροφῆς χορηγόν · καὶ καλεῖ τὸν τροφέα ποιμένα· Οὕτω γὰρ καὶ ὁ Δεσπότης Χριστὸς ἑαυτὸν προσηγόρευσεν· « Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. » Οὕτως ἑαυτὸν καὶ διὰ Ἰεζεκιὴλ ἐκάλεσε τοῦ προφήτου. Κάἀνταῦθα τοίνυν ἅπαντες οἱ τῆς σωτηρίου τροφῆς ἀπολαύσαντες βοῶσι· • Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. » Παντοδαπὴν γὰρ ἀπόλαυσιν ἀγαθῶν ὁ ποιμὴν οὗτος τοῖς ὑπ᾿ αὐτοῦ ποιμαινομένοις χαρίζεται.
Eis to telos psalmos tǭ Dabid. » ["Adetai ho prokeimenos psalmos ek prosōpou tōn ethnōn agallomenōn epi tǭ poimanai auta; kai mēn kai tēn mystikēn exēgountai euōchian hēn parethēken autois ho poimainōn autous. ] « Kyrios poimainei me, kai ouden me hysterēsei. » Tēn autēn echei kai tauta tois proermēneutheisi dianoian. Eirēkōs gar en tǭ pro toutou psalmǭ, - « Phagontai penētes, kai emplēsthēsontai, kai ainesousi Kyrion hoi ekzētountes auton ; ; kai palin, « Ephagon, kai prosekynēsan pantes hoi piones tēs gēs ; ; hypodeiknysin entautha ton tēs toiautēs trophēs chorēgon ; kai kalei ton trophea poimena; Houtō gar kai ho Despotēs Christos heauton prosēgoreusen; « Egō eimi ho poimēn ho kalos, kai ginōskō ta ema, kai ginōskomai hypo tōn emōn. » Houtōs heauton kai dia Iezekiēl ekalese tou prophētou. Kaantautha toinyn hapantes hoi tēs sōtēriou trophēs apolausantes boōsi; • Kyrios poimainei me, kai ouden me hysterēsei. » Pantodapēn gar apolausin agathōn ho poimēn houtos tois hyp᾿ autou poimainomenois charizetai.
"To the end; a psalm of David." [The present psalm is sung in the person of the nations, who exult that he shepherds them; and indeed they also describe the mystical feast that the one who shepherds them set before them.] "The Lord shepherds me, and I shall lack nothing." These words too have the same sense as those interpreted before. For having said in the psalm before this, "The poor will eat and be filled, and those who seek him will praise the Lord," and again, "All the fat ones of the earth ate and worshiped," he here shows the provider of such food, and calls the one who feeds a shepherd. For so Christ the Lord named himself: "I am the good shepherd, and I know my own and am known by my own." So too he called himself through the prophet Ezekiel. Here, then, all who have enjoyed the saving food cry out: "The Lord shepherds me, and I shall lack nothing." For this shepherd grants every kind of good things to those shepherded by him.
Ps 23:1 (22:1 LXX) (quotation, high confidence) · Ps 22:26 (21:27 LXX) (quotation, high confidence) · Ps 22:29 (21:30 LXX) (quotation, high confidence) · John 10:14 (quotation, high confidence) · Ezek 34:23 (allusion, medium confidence)
Notes and citation
Summary: Psalm 23:1: the nations fed with the saving food call Christ their shepherd, who lets them lack nothing.
- The bracketed sentences close with a bracket in Migne whose opening bracket the OCR lost; they are probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): "Αδεται ὁ προκείμενος → ["Αδεται ὁ προκείμενος.
Topics: Christology, Eucharist
Cite (SBL): Theodoret, Interp. Ps. 22.1 (PG 80 80:1025; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-1
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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.
22.2PG 80 80:1025
« Εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν. » Ἐπειδὴ ποιμένα τὸν τῶν ἀγαθῶν προσηγόρευσε χορηγὸν, εἰκότως καὶ τῆς τῶν προβάτων τροφῆς τροπικῶς ἐμνημόνευσε. Χλόην δὲ ἐνταῦθα τὴν ἱερὰν τῶν θείων λογίων διδασκαλίαν καλεῖ. Πρότερον γὰρ ἐκτρέφει τοῖς λόγοις, καὶ τότε τὴν μυστικωτέραν προσφέρει τροφήν. « Ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέ με.» Τὸ τῆς παλιγγενεσίας ὕδωρ αἰνίττεται, ἐν ᾧ βαπτιζόμενος ὁ τῆς χάριτος ἐφιέμενος, ἀποδύεται μὲν τὸ γῆρας τῆς ἁμαρτίας, νέος δὲ ἀντὶ γεγηρακότος ἀποτελεῖται. « Τὴν ψυχήν μου ἐπέστρεψεν· ὠδήγησε με ἐπὶ τρίβους δικαιοσύνης. » Τούτων δέ μοι, φησὶ, μεταδέδωκε, πρότερόν με τῆς πλάνης ἐλευθερώσας, καὶ τὴν εὐθεῖαν ὁδὸν παρασκευάσας ὁδεύειν. Ἕνεκεν τοῦ ὀνόματος αὐτοῦ. ῞Απαντα δὲ ταῦτα τῆς αὐτοῦ δῶρα φιλοτιμίας · οὐ γὰρ διὰ τὴν ἡμετέ ραν ἀρετὴν ἀπελαύσαμεν τούτων. Τοιοῦτον τοί νυν ἐπίκουρον ἔχων, καὶ πρόμαχον, οὐδὲ αὐτὰς δείσω τοῦ θανάτου τὰς πύλας, ἀλλὰ παντὸς θανάτου καταφρονήσω. Τοῦτο γὰρ ἐπήγαγεν
« Eis topon chloēs, ekei me kateskēnōsen. » Epeidē poimena ton tōn agathōn prosēgoreuse chorēgon, eikotōs kai tēs tōn probatōn trophēs tropikōs emnēmoneuse. Chloēn de entautha tēn hieran tōn theiōn logiōn didaskalian kalei. Proteron gar ektrephei tois logois, kai tote tēn mystikōteran prospherei trophēn. « Epi hydatos anapauseōs exethrepse me.» To tēs palingenesias hydōr ainittetai, en hǭ baptizomenos ho tēs charitos ephiemenos, apodyetai men to gēras tēs hamartias, neos de anti gegērakotos apoteleitai. « Tēn psychēn mou epestrepsen; ōdēgēse me epi tribous dikaiosynēs. » Toutōn de moi, phēsi, metadedōke, proteron me tēs planēs eleutherōsas, kai tēn eutheian hodon paraskeuasas hodeuein. Heneken tou onomatos autou. ῾Apanta de tauta tēs autou dōra philotimias ; ou gar dia tēn hēmete ran aretēn apelausamen toutōn. Toiouton toi nyn epikouron echōn, kai promachon, oude autas deisō tou thanatou tas pylas, alla pantos thanatou kataphronēsō. Touto gar epēgagen
"In a place of green pasture, there he made me dwell." Since he called the provider of good things a shepherd, he fittingly mentioned, figuratively, the food of sheep too. Here he calls green pasture the sacred teaching of the divine oracles. For first he nourishes with words, and then he offers the more mystical food. "Beside the water of rest he reared me." He hints at the water of rebirth, in which the one who longs for grace is baptized, puts off the old age of sin, and is made new instead of aged. "He restored my soul; he led me on paths of righteousness." "He gave me a share in these things," he says, "first freeing me from error and making me able to walk the straight road." "For his name's sake." All these are gifts of his generosity, for we did not enjoy them because of our own virtue. "Having such a helper and champion, then, I shall not fear even the gates of death themselves, but shall despise every death." For this is what he added:
Ps 23:2 (22:2 LXX) (quotation, high confidence) · Ps 23:3 (22:3 LXX) (quotation, high confidence) · Titus 3:5 (allusion, medium confidence)
Notes and citation
Summary: Psalm 23:2–3: the green pasture is the teaching of Scripture, the still water is baptism, and all is God's free gift.
Notes on the original text
- Digital text corrected (marginal verse number (OCR); split word (OCR)): ἐξα ἐθρεψέ με → ἐξέθρεψέ με; γ΄. « Τὴν ψυχήν → « Τὴν ψυχήν.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 22.2 (PG 80 80:1025; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-2
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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.
22.4PG 80 80:1027
· Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανά του, οὐ φοβηθήσομαι κακὰ, ὅτι σὺ μετ᾿ ἐμοῦ εἶ. » Προστίθησι δὲ τούτοις καὶ ἕτερα· « Ἡ ῥάβδος σου, καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν. » Τῇ μὲν γὰρ ὑπερείδει μου τὴν ἀσθένειαν, τῇ δὲ ποδηγεῖ πρὸς τὴν εὐθεῖαν ὁδόν · οὐκ ἂν δὲ τις ἁμάρτοι, τὸν σωτήριον οὕτως ὀνομάζων σταυρόν. Τῇ γὰρ τούτου σφραγίδι καὶ μνήμῃ τῶν πολεμίων δαιμόνων ἀπαλλαττόμεθα καὶ πρὸς τὴν ἀληθῆ ποδηγούμεθα τρίβον. [Καὶ τοῦτό ἐστι τὸ, ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν· ἀπὸ γὰρ δύο ῥάβδων συναγόμενος γίνεται σταυρός· τῇ μὲν ὀρθῇ βακτηρίᾳ ἡμᾶς τοὺς εἰς αὐτὸν πιστεύοντας στηρίζων καὶ εὐθύνων καὶ ἀσθενοῦντας ἐνισχύων · τῇ δὲ πλαγίᾳ ὡς ῥάβδῳ κατὰ τῶν δαιμόνων χρώμενος. ]
; Ean gar kai poreuthō en mesǭ skias thana tou, ou phobēthēsomai kaka, hoti sy met᾿ emou ei. » Prostithēsi de toutois kai hetera; « Hē rhabdos sou, kai hē baktēria sou, hautai me parekalesan. » Tę̄ men gar hypereidei mou tēn astheneian, tę̄ de podēgei pros tēn eutheian hodon ; ouk an de tis hamartoi, ton sōtērion houtōs onomazōn stauron. Tę̄ gar toutou sphragidi kai mnēmę̄ tōn polemiōn daimonōn apallattometha kai pros tēn alēthē podēgoumetha tribon. [Kai touto esti to, rhabdos sou kai hē baktēria sou, hautai me parekalesan; apo gar dyo rhabdōn synagomenos ginetai stauros; tę̄ men orthę̄ baktērią hēmas tous eis auton pisteuontas stērizōn kai euthynōn kai asthenountas enischyōn ; tę̄ de plagią hōs rhabdǭ kata tōn daimonōn chrōmenos. ]
"For even if I walk in the midst of the shadow of death, I will fear no evils, for you are with me." And he adds other things to these: "Your rod and your staff, these comforted me." "With the one he supports my weakness, with the other he guides me to the straight road." One would not go wrong in giving this name to the saving cross. For by its seal and remembrance we are set free from the hostile demons and guided to the true path. [And this is the meaning of "Your rod and your staff, these comforted me": for a cross is made by putting two rods together. With the upright staff he supports and directs us who believe in him and strengthens the weak; the crosswise one he uses as a rod against the demons.]
Ps 23:4 (22:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 23:4: the rod and staff that comfort the believer are a figure of the cross, which drives off demons.
- The bracket closes in Migne; its opening was read by the OCR as a letter. The bracketed passage is probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket misread as a letter (OCR)): Καὶ τοῦτό ἐστι τὸ, Ι ῥάβδος → [Καὶ τοῦτό ἐστι τὸ, ῥάβδος.
Cite (SBL): Theodoret, Interp. Ps. 22.4 (PG 80 80:1027; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-4
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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.
22.5PG 80 80:1027
« Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξεναντίας τῶν θλιβόντων με· ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου καὶ τὸ ποτήριόν σου μεθύσκον με ὡσεὶ κράτιστον . » Δῆλα ταῦτα τοῖς μεμυημένοις, καὶ ἑρμηνείας οὐδεμιᾶς δεόμενα. Ἴσασι γὰρ καὶ τὸ πνευματικὸν ἔλαιον, ᾧ τὴν κεφαλὴν ἐπιάνθησαν· καὶ τὴν κρατύνουσαν, ἀλλ᾽ οὐ διαλύουσαν μέθην · καὶ τὴν μυστικὴν τροφὴν, ἣν προτίθησιν ἡμῖν ὁ πρὸς τῷ ποιμαίνειν καὶ νυμφίος γενόμενος. Τούτοις δὲ, φησὶ, τοῖς ἀγαθοῖς εἰστίασάς με , τῶν δυσμενῶν ἀνιωμένων καὶ τρυχομένων, ὅτι οἱ πάλαι σφίσι δουλεύοντες, τοσαύτης μεταβολῆς τετυχήκασιν.
« Hētoimasas enōpion mou trapezan exenantias tōn thlibontōn me; elipanas en elaiǭ tēn kephalēn mou kai to potērion sou methyskon me hōsei kratiston . » Dēla tauta tois memyēmenois, kai hermēneias oudemias deomena. Isasi gar kai to pneumatikon elaion, hǭ tēn kephalēn epianthēsan; kai tēn kratynousan, all᾽ ou dialyousan methēn ; kai tēn mystikēn trophēn, hēn protithēsin hēmin ho pros tǭ poimainein kai nymphios genomenos. Toutois de, phēsi, tois agathois eistiasas me , tōn dysmenōn aniōmenōn kai trychomenōn, hoti hoi palai sphisi douleuontes, tosautēs metabolēs tetychēkasin.
"You prepared a table before me in the face of those who afflict me; you anointed my head with oil, and your cup intoxicates me like the strongest wine." These things are plain to the initiated and need no interpretation. For they know both the spiritual oil with which their head was anointed, and the intoxication that strengthens and does not unhinge, and the mystical food that the one who, besides shepherding, became also a bridegroom sets before us. "With these good things," he says, "you feasted me, while my enemies are grieved and consumed because those who were once their slaves have met with so great a change."
Ps 23:5 (22:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 23:5: the table, oil, and cup are the sacraments known to the initiated, given before the eyes of the defeated enemies.
- "The initiated" are the baptized; Theodoret keeps the sacramental rites veiled, as was customary.
Notes on the original text
- Digital text corrected (split word (OCR)): ἐξεναν τίας → ἐξεναντίας.
Cite (SBL): Theodoret, Interp. Ps. 22.5 (PG 80 80:1027; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-5
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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.
22.6PG 80 80:1027
« Καὶ τὸ ἔλεός σου καταδιώξεται με πάσας τὰς ἡμέρας τῆς ζωῆς μου· καὶ τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν. » Τούτων δὲ πρόξενος τῶν ἀγαθῶν ἡ ἄῤῥητός σου φιλανθρωπία, τὴν ἡμετέραν ἱκετείαν οὐκ ἀναμείνασα ἀλλὰ καθάπερ τινὰς φεύγοντας καταδιώξασά τε, καὶ φθάσασα καὶ μεταδοῦσα τῆς σωτηρίας, καὶ τὴν ἐν τοῖς θείοις οἴκοις παρασχοῦσα διαγωγὴν, ἔν τε τῷ παρόντι βίῳ, καὶ ἐν τῷ μέλλοντι. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς · « Εἰς μακρότητα ἡμερῶν, » τοῦτ᾽ ἔστιν ἀεὶ, καὶ διηνεκῶς. Τοῦτο δὲ τοῖς αἰῶσιν ἐκείνοις ἁρμόττει, οἳ πέρας οὐκ ἔχουσιν.
« Kai to eleos sou katadiōxetai me pasas tas hēmeras tēs zōēs mou; kai to katoikein me en oikǭ Kyriou eis makrotēta hēmerōn. » Toutōn de proxenos tōn agathōn hē arrhētos sou philanthrōpia, tēn hēmeteran hiketeian ouk anameinasa alla kathaper tinas pheugontas katadiōxasa te, kai phthasasa kai metadousa tēs sōtērias, kai tēn en tois theiois oikois paraschousa diagōgēn, en te tǭ paronti biǭ, kai en tǭ mellonti. Touto gar paredēlōsen eirēkōs ; « Eis makrotēta hēmerōn, » tout᾽ estin aei, kai diēnekōs. Touto de tois aiōsin ekeinois harmottei, hoi peras ouk echousin.
"And your mercy will pursue me all the days of my life, and my dwelling in the house of the Lord will be for length of days." "The cause of these good things is your unspeakable love for humankind, which did not wait for our supplication but, as though we were running away, pursued and overtook us, gave us a share in salvation, and granted us a life in the divine houses, both in the present life and in the one to come." For this is what he indicated by saying, "for length of days," that is, always and without end. And this fits those ages that have no end.
Ps 23:6 (22:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 23:6: God's love pursues the unwilling and grants a dwelling in his house in this life and forever.
Notes on the original text
- Digital text corrected (split word with stray letter (OCR); stray letters (OCR)): καθάΗ περ → καθάπερ; ἐν σο τῷ μέλλοντι → ἐν τῷ μέλλοντι; ἡμερῶν δι, » → ἡμερῶν, ».
Cite (SBL): Theodoret, Interp. Ps. 22.6 (PG 80 80:1027; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/22-6
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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.