Interpretation of the Psalms 23.1–25.11
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 23
23.1PG 80 80:1029
« Ψαλμὸς τῷ Δαβίδ. » Ἐν ἐνίοις ἀντιγράφοις εὗρον, « τῆς μιᾶς τῶν Σαββάτων. » Ἐν δὲ γε τῷ Ἑξαπλῷ τοῦτο οὐ πρόσκειται. Πλὴν ἵνα μηδὲ τοῦτο καταλίπωμεν ἀνερμήνευτον, εἰδέναι χρὴ ὡς δὲ τὴν δεσποτικὴν ἀνάστασιν προσημαίνει, μεθ' ἣν πᾶσα γῆ καὶ θάλασσα τὰς τῆς θεογνωσίας ἀκτῖνας ἐδέξατο· οὕτω δὲ καὶ ὁ ψαλμὸς προαγορεύει, καὶ πρὸς τούτῳ τὴν εἰς οὐρανοὺς ἄνοδον τοῦ Δεσπότου. « Τοῦ Κυρίου ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς· ἡ οἰκουμένη, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. » Ἐπειδὴ γὰρ ὑπελάμβανον Ἰουδαῖοι μόνης αὐτὸν δεσπόζειν τῆς Παλαιστίνης, καὶ μόνων αὐτῶν προμηθεῖσθαι, μόνων αὐτῶν ὄντα Θεὸν, εἰκότως ὁ προφητικὸς διδάσκει λόγος, ὅτι πάσης δεσπόζει τῆς οἰκουμένης. Δεσπόζει δὲ αὐτῆς, οὐχ ἁρπάσας τὴν ἐξουσίαν, οὐδὲ ἄλλον τινὰ τῆς δεσποτείας στερήσας· ἀλλ᾽ αὐτὸς αὐτὴν δημιουργήσας, καὶ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγών.
« Psalmos tǭ Dabid. » En eniois antigraphois heuron, « tēs mias tōn Sabbatōn. » En de ge tǭ Hexaplǭ touto ou proskeitai. Plēn hina mēde touto katalipōmen anermēneuton, eidenai chrē hōs de tēn despotikēn anastasin prosēmainei, meth' hēn pasa gē kai thalassa tas tēs theognōsias aktinas edexato; houtō de kai ho psalmos proagoreuei, kai pros toutǭ tēn eis ouranous anodon tou Despotou. « Tou Kyriou hē gē, kai to plērōma autēs; hē oikoumenē, kai pantes hoi katoikountes en autę̄. » Epeidē gar hypelambanon Ioudaioi monēs auton despozein tēs Palaistinēs, kai monōn autōn promētheisthai, monōn autōn onta Theon, eikotōs ho prophētikos didaskei logos, hoti pasēs despozei tēs oikoumenēs. Despozei de autēs, ouch harpasas tēn exousian, oude allon tina tēs despoteias sterēsas; all᾽ autos autēn dēmiourgēsas, kai ek tou mē ontos eis to einai paragagōn.
"A psalm of David." In some copies I found, "of the first day of the week." But in the Hexapla this is not added. Still, so as not to leave even this uninterpreted, one should know that it foretells the Lord's resurrection, after which every land and sea received the rays of the knowledge of God. So the psalm also foretells this, and besides it the Lord's ascent into heaven. "The earth is the Lord's, and its fullness; the world, and all who dwell in it." Since the Jews supposed that he ruled Palestine alone and cared for them alone, being God of them alone, the prophetic word fittingly teaches that he rules the whole world. And he rules it not by seizing the authority or depriving anyone else of the dominion, but because he himself created it and brought it from non-being into being.
Ps 24:1 (23:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 24:1: the title in some copies points to the resurrection, and the psalm teaches that God, as creator, rules the whole world, not Palestine alone.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ὑπελάμβανον σε Ἰουδαῖοι → ὑπελάμβανον Ἰουδαῖοι.
Cite (SBL): Theodoret, Interp. Ps. 23.1 (PG 80 80:1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-1
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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.
23.2PG 80 80:1029
• Αὐτὸς γὰρ ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν, καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν. » Διὰ τούτων δὲ, οὐ μόνον τὴν δημιουργίαν, ἀλλὰ καὶ τὴν πρόνοιαν δείκνυσι· φύσει γὰρ ἡ γῆ οὖσα ξηρά, ἀναλογοῦσαν νοτίδα δεδώρηται, ἔξωθεν μὲν καὶ διὰ μέσου τοῖς μεγίστοις αὐτὴν συνάψας πελάγεσι, ποταμοὺς δὲ ὅτι μάλιστα πλείστους, καὶ μεγίστους, καὶ μέντοι καὶ πηγὰς, ἐν μέσαις ταῖς ἠπείροις, τοὺς μὲν διατρέχειν ἀεὶ, τὰς δὲ ἀναβλυστάνειν παρασκευάσας. Οὕτω καὶ τοῦ Θεοῦ τὴν δεσποτείαν ὑποδείξας, καὶ τῶν ἐθνῶν τὴν ἐπίγνωσιν προθεσπίσας, τὴν περὶ τῆς ἀρετῆς προσφέρει παραίνεσιν, εἰς ἐρώτησιν καὶ ἀπόκρισιν πάλιν σχηματίσας τὸν λόγον.
• Autos gar epi thalassōn ethemeliōsen autēn, kai epi potamōn hētoimasen autēn. » Dia toutōn de, ou monon tēn dēmiourgian, alla kai tēn pronoian deiknysi; physei gar hē gē ousa xēra, analogousan notida dedōrētai, exōthen men kai dia mesou tois megistois autēn synapsas pelagesi, potamous de hoti malista pleistous, kai megistous, kai mentoi kai pēgas, en mesais tais ēpeirois, tous men diatrechein aei, tas de anablystanein paraskeuasas. Houtō kai tou Theou tēn despoteian hypodeixas, kai tōn ethnōn tēn epignōsin prothespisas, tēn peri tēs aretēs prospherei parainesin, eis erōtēsin kai apokrisin palin schēmatisas ton logon.
"For he founded it upon the seas, and prepared it upon the rivers." By these words he shows not only the creation but also providence. For the earth, being dry by nature, has been given proportionate moisture: he joined it to the greatest seas on the outside and through its middle, and arranged very many and very great rivers, and springs too, in the midst of the continents, the rivers always to run and the springs to gush up. Having thus shown God's dominion and foretold the knowledge of him among the nations, he offers the exhortation to virtue, again shaping his discourse as question and answer.
Ps 24:2 (23:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 24:2: God founded the dry earth among seas and rivers, showing his providence as well as his creation.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἡ σε γῆ → ἡ γῆ.
Cite (SBL): Theodoret, Interp. Ps. 23.2 (PG 80 80:1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-2
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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.
23.3PG 80 80:1029
« Τίς (γὰρ, φησὶν,) ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου; καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; • Ὄρος δὲ ἐνταῦθα, οὐ τὸ ἐπίγειον λέγει τὸ τῆς Σιῶν, ἀλλὰ τὸ ἐπουράνιον, ὅπερ ὁ μακάριος ὑπέδειξε Παῦλος· « Προσεληλύθατε, λέγων, Σιὼν ὅρει, καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλήμ ἐπουρανίῳ. · Ἐπειδὴ γὰρ προεδίδαξεν, ὅτι ποιητής ἐστι καὶ δημιουργὸς ὁ τῶν ὅλων. Θεὸς, εἰκότως τὴν πρὸς αὐτὸν φέρουσαν ὁδὸν δείκνυσι, καὶ ποιεῖται τὴν ἀπόκρισιν δὲ πρὸς τὴν ἐρώτησιν.
« Tis (gar, phēsin,) anabēsetai eis to oros tou Kyriou? kai tis stēsetai en topǭ hagiǭ autou? • Oros de entautha, ou to epigeion legei to tēs Siōn, alla to epouranion, hoper ho makarios hypedeixe Paulos; « Proselēlythate, legōn, Siōn horei, kai polei Theou zōntos Hierousalēm epouraniǭ. ; Epeidē gar proedidaxen, hoti poiētēs esti kai dēmiourgos ho tōn holōn. Theos, eikotōs tēn pros auton pherousan hodon deiknysi, kai poieitai tēn apokrisin de pros tēn erōtēsin.
"Who," he says, "will ascend to the mountain of the Lord? And who will stand in his holy place?" By mountain here he does not mean the earthly one, that of Zion, but the heavenly one, which the blessed Paul pointed to when he said: "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem." Since he taught before that the God of all is maker and creator, he fittingly shows the road that leads to him, and gives the answer to the question.
Ps 24:3 (23:3 LXX) (quotation, high confidence) · Heb 12:22 (quotation, high confidence)
Notes and citation
Summary: Psalm 24:3: the mountain of the Lord is the heavenly Zion, and the psalm now shows the road to it.
Notes on the original text
- Digital text corrected (stray mark (OCR)): τὴν ) ἀπόκρισιν → τὴν ἀπόκρισιν.
Cite (SBL): Theodoret, Interp. Ps. 23.3 (PG 80 80:1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
23.4PG 80 80:1029
« ᾿Αθῶος χερσὶ, καὶ καθαρὸς τῇ καρδίᾳ· ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ, καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. » Προσήκει, φησὶ, τὸν εἰς ἐκεῖνο τὸ ὄρος ἀναβῆναι ποθοῦντα, καὶ λογισμῶν ἀτόπων τὴν ψυχὴν, καθαρεύειν, καὶ πράξεων τοιουτοτρόπων ἐλευθέρας ἔχειν τὰς χεῖρας. Τὰς γὰρ δὴ χεῖρας, ἀντὶ πράξεων τέθεικε · διὰ δὲ τῆς καρδίας, τὰς ἐνθυμήσεις ἡνίξατο. Τῇ μὲν γὰρ βουλευόμεθα, ταῖς δὲ πράττομεν. Προσήκει δὲ, φησὶ, τὸν τοιοῦτον μηδενὸς τῶν ῥεόντων καὶ φθειρομένων ἐφίεσθαι · ταῦτα γὰρ ἐκάλεσε μάταια· οὕτω γὰρ αὐτὰ καὶ ὁ Ἐκκλησιαστὴς ὀνομάζει, « Ματαιότης, λέγων, ματαιοτήτων, τὰ πάντα ματαιότης. • Καὶ ἐπειδὴ καὶ δόλος καὶ παράβασις ὄρκων τῇ φιλοχρηματίᾳ συνέζευκται, εἰκότως καὶ ταῦτα μετ' ἐκείνης ἀπαγορεύει· « Καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. » Εἶτα δείκνυσι τὸν τῶν κατορθωμάτων τούτων καρπόν.
« ᾿Athōos chersi, kai katharos tę̄ kardią; hos ouk elaben epi mataiǭ tēn psychēn autou, kai ouk ōmosen epi dolǭ tǭ plēsion autou. » Prosēkei, phēsi, ton eis ekeino to oros anabēnai pothounta, kai logismōn atopōn tēn psychēn, kathareuein, kai praxeōn toioutotropōn eleutheras echein tas cheiras. Tas gar dē cheiras, anti praxeōn tetheike ; dia de tēs kardias, tas enthymēseis hēnixato. Tę̄ men gar bouleuometha, tais de prattomen. Prosēkei de, phēsi, ton toiouton mēdenos tōn rheontōn kai phtheiromenōn ephiesthai ; tauta gar ekalese mataia; houtō gar auta kai ho Ekklēsiastēs onomazei, « Mataiotēs, legōn, mataiotētōn, ta panta mataiotēs. • Kai epeidē kai dolos kai parabasis orkōn tę̄ philochrēmatią synezeuktai, eikotōs kai tauta met' ekeinēs apagoreuei; « Kai ouk ōmosen epi dolǭ tǭ plēsion autou. » Eita deiknysi ton tōn katorthōmatōn toutōn karpon.
"Innocent in hands and pure in heart, who did not take his soul in vain, and did not swear deceitfully to his neighbor." "One who longs to ascend that mountain," he says, "ought to keep his soul pure of unseemly thoughts and his hands free of deeds of the same kind." He set hands for deeds, and by the heart he hinted at thoughts: with the one we deliberate, with the other we act. "Such a one ought," he says, "to desire none of the things that flow away and perish"; for these he called vain. So Ecclesiastes names them, saying, "Vanity of vanities, all is vanity." And since deceit and the breaking of oaths are yoked with the love of money, he fittingly forbids these along with it: "and did not swear deceitfully to his neighbor." Then he shows the fruit of these good deeds.
Ps 24:4 (23:4 LXX) (quotation, high confidence) · Eccl 1:2 (quotation, high confidence)
Notes and citation
Summary: Psalm 24:4: the one who ascends must be pure in deed and thought, free of desire for perishable things, of deceit, and of false oaths.
Notes on the original text
- Digital text corrected (stray letters (OCR)): κατορθωμάτων το τούτων → κατορθωμάτων τούτων.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 23.4 (PG 80 80:1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-4
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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.
23.5PG 80 80:1031
« Οὗτος λήψεται εὐλογίαν παρὰ Κυρίου, καὶ ἐλεημοσύνην παρὰ Θεοῦ σωτῆρος αὐτοῦ. » Κομιδῆ δὲ προσφυῶς τὴν ἐλεημοσύνην τῇ εὐλογίᾳ συνέζευξε. Καὶ γὰρ αἱ νομιζόμεναι ἀντιδόσεις διὰ μόνην τὴν θείαν φιλανθρωπίαν τοῖς ἀνθρώποις παρέχοντα. Πᾶσαι γὰρ τῶν ἀνθρώπων αἱ δικαιοσύναι, οὐδὲν πρὸς τὰς ἤδη δεδομένας ὑπὸ τοῦ Θεοῦ δωρεὰς ἀποχρῶσι, μήπου γε δὴ πρὸς τὰς ἐσομένας, αἳ καὶ λογισμὸν ἀνθρώπινον ὑπερβαίνουσιν.
« Houtos lēpsetai eulogian para Kyriou, kai eleēmosynēn para Theou sōtēros autou. » Komidē de prosphyōs tēn eleēmosynēn tę̄ eulogią synezeuxe. Kai gar hai nomizomenai antidoseis dia monēn tēn theian philanthrōpian tois anthrōpois parechonta. Pasai gar tōn anthrōpōn hai dikaiosynai, ouden pros tas ēdē dedomenas hypo tou Theou dōreas apochrōsi, mēpou ge dē pros tas esomenas, hai kai logismon anthrōpinon hyperbainousin.
"This one will receive blessing from the Lord, and mercy from God his Savior." Very aptly he yoked mercy with blessing. For even what are thought to be rewards are given to human beings only because of God's love for humankind. For all the righteous deeds of human beings are not enough to match the gifts God has already given, much less those still to come, which surpass even human reckoning.
Ps 24:5 (23:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 24:5: even the rewards of the righteous are mercy, since no human righteousness matches God's gifts.
Notes on the original text
- Digital text corrected (line displaced from 23.6 (OCR); restored there; repeated word (OCR)): μήπου μήπου γε → μήπου γε; ὑπερβαίνουσιν. παθημάτων εἶχε θεσπίσματα, καὶ τῆς τῶν ἐθνῶν → ὑπερβαίνουσιν..
Cite (SBL): Theodoret, Interp. Ps. 23.5 (PG 80 80:1031; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-5
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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.
23.6PG 80 80:1031
Αύτη ἡ γενεὰ ζητούντων τὸν Κύριον τ, ζητουντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ. » Οἱ κατά ταύτας, φησὶ, τὰς ὑποθήκας βιοῦν προαιρούμενοι, τῷ ὄντι ποθοῦσι τῆς ἀρετῆς τὸν νομοθέτην ἰδεῖν, ὃς πάλαι ποτὲ καὶ τὸν μέγαν Ἰακὼβ τῆς οἰκείας ἐπι φανείας ἠξίωσεν. Ἐν μὲν οὖν τῷ ἑνδεκάτῳ ψαλμῷ περὶ γενεᾶς ἑτέρας ὁ Προφήτης διαλεγόμενος, πάσῃ κακίᾳ καὶ πονηρίᾳ συζώσης ἠντιβόλει τὸν Θεὸν λέγων το· « Σὺ, Κύριε, φυλάξεις ἡμᾶς, καὶ διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεᾶς ταύτης καὶ εἰς τὸν αἰῶνα. » Ἐνταῦθα δὲ τἀναντία θεσπίζει · • Αὕτη ἡ γενεὰ ζητούντων τὸν Κύριον. » Μετὰ γὰρ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν, πᾶσα ἡ γῆ καὶ θάλασσα τῷ θείῳ πεισθεῖσα κηρύγματι, κατέλιπε μὲν τοὺς πατρῴους θεοὺς, τοῦ δὲ Ἰακὼβ ἐπιζητεῖ τὸν Θεόν. Οὕτω προαγορεύσας τῆς οἰκουμένης τὴν σωτηρίαν, διδάσκει λοιπὸν τοὺς τῇ πίστει προσεληλυθότας, ὡς οὐ μόνον ἀνέστη τοῦ θανάτου καταλύσας τὸ κράτος ὁ Δεσπότης Χριστὸς, ἀλλὰ καὶ εἰς οὐρανοὺς ἀνελήλυθεν. Ἐπειδὴ δε γὰρ ὁ πρῶτος καὶ εἰκοστὸς ψαλμὸς τὰ τῶν σωτηρίων παθημάτων εἶχε θεσπίσματα, καὶ τῆς τῶν ἐθνῶν σωτηρίας τὴν προφητείαν, εἰκότως πάλιν ἐνταῦθα σε τῶν ἐθνῶν μνημονεύσας, καὶ τὴν τούτων ἐπίγνωσιν χρησμῳδήσας, καὶ τὴν Δεσποτικὴν ἀνάληψιν προδιαγράφει, καὶ δείκνυσιν ἡμῖν ἀγγέλων χοροὺς, τοὺς μὲν ἡγουμένους τοῦ Δεσπότου Χριστοῦ, τοὺς δὲ ἄνωθεν πυνθανομένους, καὶ μαθεῖν ἐφιεμένους τί τὸ παράδοξον θέαμα.
Autē hē genea zētountōn ton Kyrion t, zētountōn to prosōpon tou Theou Iakōb. » Hoi kata tautas, phēsi, tas hypothēkas bioun proairoumenoi, tǭ onti pothousi tēs aretēs ton nomothetēn idein, hos palai pote kai ton megan Iakōb tēs oikeias epi phaneias ēxiōsen. En men oun tǭ hendekatǭ psalmǭ peri geneas heteras ho Prophētēs dialegomenos, pasę̄ kakią kai ponērią syzōsēs ēntibolei ton Theon legōn to; « Sy, Kyrie, phylaxeis hēmas, kai diatērēseis hēmas apo tēs geneas tautēs kai eis ton aiōna. » Entautha de tanantia thespizei ; • Hautē hē genea zētountōn ton Kyrion. » Meta gar tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn, pasa hē gē kai thalassa tǭ theiǭ peistheisa kērygmati, katelipe men tous patrǭous theous, tou de Iakōb epizētei ton Theon. Houtō proagoreusas tēs oikoumenēs tēn sōtērian, didaskei loipon tous tę̄ pistei proselēlythotas, hōs ou monon anestē tou thanatou katalysas to kratos ho Despotēs Christos, alla kai eis ouranous anelēlythen. Epeidē de gar ho prōtos kai eikostos psalmos ta tōn sōtēriōn pathēmatōn eiche thespismata, kai tēs tōn ethnōn sōtērias tēn prophēteian, eikotōs palin entautha se tōn ethnōn mnēmoneusas, kai tēn toutōn epignōsin chrēsmǭdēsas, kai tēn Despotikēn analēpsin prodiagraphei, kai deiknysin hēmin angelōn chorous, tous men hēgoumenous tou Despotou Christou, tous de anōthen pynthanomenous, kai mathein ephiemenous ti to paradoxon theama.
"This is the generation of those who seek the Lord, who seek the face of the God of Jacob." "Those who choose to live by these precepts," he says, "truly long to see the lawgiver of virtue, who once granted the great Jacob his own appearing." In the eleventh psalm the prophet, speaking of another generation that lived with every vice and wickedness, entreated God, saying: "You, O Lord, will guard us and preserve us from this generation and forever." Here he foretells the opposite: "This is the generation of those who seek the Lord." For after the incarnation of our God and Savior, every land and sea, persuaded by the divine preaching, left its ancestral gods and seeks the God of Jacob. Having thus foretold the salvation of the world, he next teaches those who have come to faith that Christ the Lord not only rose, destroying the power of death, but also ascended into heaven. Since the twenty-first psalm contained the oracles of the saving sufferings and the prophecy of the salvation of the nations, he fittingly mentions the nations here again, and having foretold their knowledge of God, he also sketches in advance the Lord's ascension, and shows us choirs of angels, some going before Christ the Lord, others above asking and eager to learn what the astonishing sight is.
Ps 24:6 (23:6 LXX) (quotation, high confidence) · Ps 12:7 (11:8 LXX) (quotation, high confidence) · Gen 32:30 (allusion, medium confidence)
Notes and citation
Summary: Psalm 24:6: the generation that seeks God is the nations converted after the incarnation, and the psalm goes on to foretell the ascension.
- The words "the saving sufferings ... salvation of the nations" are restored from a line the OCR displaced to the end of 23.5.
Notes on the original text
- Digital text corrected (line displaced to 23.5 by the OCR, restored; stray bracket (OCR); stray letter (OCR)): σωτηρίων σωτηρίας → σωτηρίων παθημάτων εἶχε θεσπίσματα, καὶ τῆς τῶν ἐθνῶν σωτηρίας; ἑνδεκάτῳ Ο ψαλμῷ → ἑνδεκάτῳ ψαλμῷ; διαλεγόμενος] πάσῃ → διαλεγόμενος, πάσῃ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 23.6 (PG 80 80:1031; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-6
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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.
23.7PG 80 80:1033
"Αρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι · καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸς ἐν πολέμῳ. "Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι · καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Κύριος τῶν δυνάμενων, αὐτός ἐστιν ὁ᾽ βασιλεὺς τῆς δόξης. » Καί μοι θαυμαζέτω μηδεὶς ἄγνοιαν ἀκούων τῶν ἀοράτων δυνάμεων · οὔτε γὰρ προῖσασιν, οὔτε ἴσασιν ἅπαντα· μόνη δὲ ἡ θεία φύσις ταύτην ἔχει την γνῶσιν. "Αγγελοι δὲ καὶ ἀρχάγγελοι, καὶ αἱ ἄλλαι τῶν ἀοράτων δυνάμεων συμμορίαι, τοσαῦτα ἴσασιν, ὅσα διδάσκονται· οὗ δὴ χάριν καὶ ὁ θεῖος ᾿Απόστολος περὶ αὐτῶν διαλεγόμενος ἔφη, ἵνα γνωρισθῇ νῦν ταῖς ᾿Αρχαῖς, καὶ ταῖς Ἐξουσίαις, ἐν τοῖς ἐπουρανίοις, διὰ τῆς Ἐκκλησίας, ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Εἰ δὲ καὶ διὰ τῶν κατὰ τὴν Ἐκκλησίαν τὴν θείαν σοφίαν κατέμαθον ἀκριβέστερον, οὐδὲν ἀπεικὸς ἀγνοεῖν τὰς ἄνω δυνάμεις [ καὶ τῆς ἀναλήψεως τοῦ Χριστοῦ τὸ μυστή ριον ] φύσιν ἀνθρωπίνην ὀρώσας, καὶ τὴν ἐν αὐτῇ κεκρυμμένην οὐ θεωμένας θεότητα. Εἰ δὲ τοῦτο μὴ δοίη τις, ἐκ τῶν ἡρμηνευμένων ἐν τῷδε τῷ ψαλμῷ λαβέτω τὴν προκειμένην λύσιν. Καὶ γὰρ ἄνω ἐξ ἐρωτήσεως καὶ ἀποκρίσεως τὴν περὶ τῆς ἠθικῆς ἀρετῆς εἰσήγησιν ἐσχημάτισεν, εἰπών. • Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου, καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; › Οὕτως ἐρωτήσας, ἐπήγαγε τὴν ἀπόκρισιν· « ᾿Αθῶος χερσὶ, καὶ καθαρὸς τῇ καρδίᾳ, » καὶ τὰ ἑξῆς. Τοιοῦτον κἀνταῦθα ἡγείσθω εἶναι τοῦ λόγου τὸ σχῆμα, καὶ τοὺς ἐρομένους μὴ ἀγνοοῦντας ἔρεσθαι νομιζέτω, ἀλλὰ πάντας ἀνθρώπους τῷδε τῷ κηρύγματι τοῦ ἀνιόντος διδάσκειν τὴν δεσποτείαν. Διό φασιν αἱ ἀποκρινόμεναι δυνάμεις, δόξης αὐτὸν εἶναι βασιλέα, ὡς τὴν παρά πάντων κομιζόμενον δόξαν, καὶ τὴν ἀληθῆ καὶ μόνιμον ἔχοντα βασιλείαν. Καλοῦσι δὲ αὐτὸν καὶ • Κύριον κραταιὸν, καὶ δυνατὸν ἐν πολέμῳ. » Κατέλυσε γὰρ τοῦ διαβόλου τὴν πικρὰν τυραννίδα, καὶ τῶν ὑπ᾽ ἐκείνῳ τελούντων δαιμόνων τὴν ἀπάτην διέλυσεν. Αἰωνίους δὲ πύλας ἀνοιγῆναι παρακελεύονται, ὡς μηδέποτε τῇ φύσει τῶν ἀνθρώπων ὑπανοιγείσας. Οὐδεὶς γὰρ ἐκείνας τῶν ἀνθρώπων διεπέρασε πώποτε, ἀλλ᾽ ὁ ἐνανθρωπήσας Θεὸς Λόγος, τὴν ἡμετέραν ἀναλαβὼν ἀπαρχὴν, ἀνήγαγέ τε εἰς οὐρανοὺς, καὶ ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλοσύ νης ἐν τοῖς ὑψηλοῖς, ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας , καὶ κυριότητος, καὶ παντὸς ὀνόματος όνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Ὁ δὲ μέγας Ἠλίας ἀνελήφθη μὲν, ἀλλ᾿ οὐκ εἰς τὸν οὐρανὸν, ἀλλ᾽ ὡς εἰς τὸν οὐρανόν · οὕτω τῆς πρότερας πεύσεως καὶ ἀποκρίσεως γενομένης, αὖθις αἱ μὲν πυνθάνονται, αἱ δὲ ἀποκρίνονται καὶ μανθάνουσιν ὡς ὁ τῶν δυνάμεων Κύριος αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης, τουτέστιν ὁ ἀγγέλων καὶ ἀρχαγγέλων, καὶ πάσης τῆς ἀοράτου καὶ γενητῆς φύσεως, ποιητής ἐστι καὶ δημιουργός.
"Arate pylas, hoi archontes, hymōn, kai eparthēte, pylai aiōnioi ; kai eiseleusetai ho basileus tēs doxēs. Tis estin houtos ho basileus tēs doxēs? Kyrios krataios kai dynatos, Kyrios dynatos en polemǭ. "Arate pylas, hoi archontes, hymōn, kai eparthēte, pylai aiōnioi ; kai eiseleusetai ho basileus tēs doxēs. Tis estin houtos ho basileus tēs doxēs? Kyrios tōn dynamenōn, autos estin ho᾽ basileus tēs doxēs. » Kai moi thaumazetō mēdeis agnoian akouōn tōn aoratōn dynameōn ; oute gar proisasin, oute isasin hapanta; monē de hē theia physis tautēn echei tēn gnōsin. "Angeloi de kai archangeloi, kai hai allai tōn aoratōn dynameōn symmoriai, tosauta isasin, hosa didaskontai; hou dē charin kai ho theios ᾿Apostolos peri autōn dialegomenos ephē, hina gnōristhę̄ nyn tais ᾿Archais, kai tais Exousiais, en tois epouraniois, dia tēs Ekklēsias, hē polypoikilos sophia tou Theou. Ei de kai dia tōn kata tēn Ekklēsian tēn theian sophian katemathon akribesteron, ouden apeikos agnoein tas anō dynameis [ kai tēs analēpseōs tou Christou to mystē rion ] physin anthrōpinēn orōsas, kai tēn en autę̄ kekrymmenēn ou theōmenas theotēta. Ei de touto mē doiē tis, ek tōn hērmēneumenōn en tǭde tǭ psalmǭ labetō tēn prokeimenēn lysin. Kai gar anō ex erōtēseōs kai apokriseōs tēn peri tēs ēthikēs aretēs eisēgēsin eschēmatisen, eipōn. • Tis anabēsetai eis to oros tou Kyriou, kai tis stēsetai en topǭ hagiǭ autou? › Houtōs erōtēsas, epēgage tēn apokrisin; « ᾿Athōos chersi, kai katharos tę̄ kardią, » kai ta hexēs. Toiouton kantautha hēgeisthō einai tou logou to schēma, kai tous eromenous mē agnoountas eresthai nomizetō, alla pantas anthrōpous tǭde tǭ kērygmati tou aniontos didaskein tēn despoteian. Dio phasin hai apokrinomenai dynameis, doxēs auton einai basilea, hōs tēn para pantōn komizomenon doxan, kai tēn alēthē kai monimon echonta basileian. Kalousi de auton kai • Kyrion krataion, kai dynaton en polemǭ. » Katelyse gar tou diabolou tēn pikran tyrannida, kai tōn hyp᾽ ekeinǭ telountōn daimonōn tēn apatēn dielysen. Aiōnious de pylas anoigēnai parakeleuontai, hōs mēdepote tę̄ physei tōn anthrōpōn hypanoigeisas. Oudeis gar ekeinas tōn anthrōpōn dieperase pōpote, all᾽ ho enanthrōpēsas Theos Logos, tēn hēmeteran analabōn aparchēn, anēgage te eis ouranous, kai ekathisen en dexią tēs megalosy nēs en tois hypsēlois, epanō pasēs archēs kai exousias , kai kyriotētos, kai pantos onomatos onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. Ho de megas Ēlias anelēphthē men, all᾿ ouk eis ton ouranon, all᾽ hōs eis ton ouranon ; houtō tēs proteras peuseōs kai apokriseōs genomenēs, authis hai men pynthanontai, hai de apokrinontai kai manthanousin hōs ho tōn dynameōn Kyrios autos estin ho basileus tēs doxēs, toutestin ho angelōn kai archangelōn, kai pasēs tēs aoratou kai genētēs physeōs, poiētēs esti kai dēmiourgos.
"Lift up the gates, you rulers, and be lifted up, you eternal gates, and the king of glory will come in. Who is this king of glory? The Lord strong and mighty, the Lord mighty in war. Lift up the gates, you rulers, and be lifted up, you eternal gates, and the king of glory will come in. Who is this king of glory? The Lord of the powers, he is the king of glory." Let no one be surprised to hear of ignorance in the invisible powers. For they neither know things beforehand nor know everything; only the divine nature has that knowledge. Angels and archangels and the other companies of the invisible powers know as much as they are taught. That is why the divine Apostle, speaking of them, said, "so that now the manifold wisdom of God might be made known to the principalities and the authorities in the heavenly places through the church." If they learned the divine wisdom more exactly through what happened in the church, it is not unlikely that the powers above did not know [the mystery of Christ's ascension], seeing a human nature and not beholding the divinity hidden in it. But if someone will not grant this, let him take the solution offered from what has been interpreted in this very psalm. For above he shaped the instruction on moral virtue as question and answer, saying, "Who will ascend to the mountain of the Lord, and who will stand in his holy place?" Having so asked, he added the answer: "Innocent in hands and pure in heart," and so on. Let him consider the form of the discourse here to be of the same kind, and not think that those asking ask in ignorance, but that by this proclamation they teach all people the lordship of the one ascending. That is why the answering powers say that he is the king of glory, as receiving glory from all and having the true and abiding kingdom. They also call him "the Lord strong and mighty in war," for he destroyed the bitter tyranny of the devil and undid the deceit of the demons serving under him. They bid the eternal gates be opened as never yet opened to human nature. For no human being had ever passed through them; but God the Word made man, taking our firstfruits, brought it up into heaven and seated it at the right hand of the Majesty on high, above every principality and authority and dominion and every name that is named, not only in this age but also in the one to come. The great Elijah was taken up, but not into heaven: "as into heaven." So, the first question and answer having taken place, again some ask and others answer, and they learn that the Lord of the powers himself is the king of glory, that is, the maker and creator of angels and archangels and of all the invisible and created nature.
Ps 24:7 (23:7 LXX) (quotation, high confidence) · Ps 24:8 (23:8 LXX) (quotation, high confidence) · Ps 24:9 (23:9 LXX) (quotation, high confidence) · Ps 24:10 (23:10 LXX) (quotation, high confidence) · Ps 24:3 (23:3 LXX) (quotation, high confidence) · Ps 24:4 (23:4 LXX) (quotation, high confidence) · Eph 3:10 (quotation, high confidence) · Heb 1:3 (allusion, high confidence) · Eph 1:21 (quotation, high confidence) · 2 Kgs 2:11 (quotation, high confidence)
Notes and citation
Summary: Psalm 24:7–10: the angels' question and answer at the gates proclaim Christ's ascension, when human nature first entered heaven.
- Elijah: 2 Kgs 2:11 LXX reads "as into heaven," which Theodoret takes to mean that Elijah did not enter heaven itself.
- The bracketed words are bracketed in Migne.
Notes on the original text
- Digital text corrected (OCR letter): Τίς ἀναβήσετσι → Τίς ἀναβήσεται.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 23.7 (PG 80 80:1033; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/23-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-23-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 24
24.1PG 80 80:1035
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Ὁ ψαλμὸς οὗτος ὁ προσευχῆς ἔχει σχῆμα. Διά τοι' τοῦτο, ὡς εἰκὸς, οὐδὲ ψαλμὸν ἡ ἐπιγραφή προσαγορεύει. Τινὲς δὲ τῶν συγγραφέων τῆς αἰχμαλωσίας προαγορευτικὸν ἔφασαν εἶναι, καὶ ὡς ἐξ ἐκείνων εἰρημένον ἡρμήνευσαν, τῷ τέλει μόνῳ προσεσχηκότες · • Λύτρωσαι γὰρ, φησὶν, ὁ Θεὸς, τὸν Ἰσραὴλ ἐκ πασῶν τῶν θλίψεων αὐτοῦ. « Ἐγὼ δὲ ἡγοῦμαι τοῦτον εἰρῆσθαι τὸν ψαλμὸν ὑπὸ τοῦ μακαρίου Δαβίδ, ἡνίκα πολλὰς ἔσχε πολεμίων ἐπαναστάσεις. Οὗ δὴ χάριν καὶ παλαιῶν καὶ νέων ποιεῖται μνήμην ἁμαρτημάτων, καὶ τούτων ἀπαλλαγῆναι παρακαλεῖ. Εἰσηγεῖται δὲ καὶ παραίνεσιν ἀνθρώποις ὠφέλιμον. [῾Αρμόζει δὲ μάλιστα ὁ προκείμενος ψαλ–μὸς τοῖς ἐξ ἐθνῶν κεκλημένοις, καὶ πολλὴν ἀκολουθίαν ἔχει πρὸς τὸν πρὸ αὐτοῦ.] • Πρὸς σὲ, Κύριε, ἦρα τὴν ψυχήν μου. Ὁ Θεός μου, ἐπὶ σοὶ πέποιθα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα. Μηδὲ καταγελασάτωσάν με οἱ ἐχθροί μου. » Πάντοθεν ὑπὸ μυρίων περιστοιχιζόμενος δυσμενῶν, σοὶ τὴν ἐμαυτοῦ, Δέσποτα, προσφέρω ψυχὴν, καὶ τῆς σῆς βοηθείας ἐξήρτημαι, μὴ διηνεκῶς ἐν αἰσχύνῃ διάγειν, καὶ ἐπίχαρτος εἶναι τοῖς πολεμίοις, ἀντιβολῶν • Καὶ γὰρ πάντες οἱ ὑπομένοντές σε οὐ μὴ καταισχυνθῶσιν. Αἰσχυνθήτωσαν οἱ ἀνομοῦντες διακενῆς. » Ἔχω , φησὶ, τῆς ἐλπίδος ἐχέγγυον ἱκανὸν, τοὺς ἤδη σοι πεπιστευκότας, καὶ τῆς σῆς ῥοπῆς ) ἀπολαύσαντας. Τούτων μὲν γὰρ εἴωθας προμηθεῖσθαι, καταισχύνειν δὲ τοὺς παρανομίᾳ συζῶντας. Ἐπισημήνασθαι δὲ προσήκει, ὅτι οὐ τοὺς ἁμαρτάνοντας, ἀλλὰ κα τοὺς διακενῆς ἀνομοῦντας, αἰσχύνης ἔφησεν ἀναπίμπλασθαι. Οὐ γὰρ πάντες πλημμελοῦσιν ὁμοίως · οἱ μὲν γὰρ ἡ ἐκ περιστάσεώς τι νος, ἢ ἐκ φυσικῆς ὀλισθαίνουσιν ἀσθενείας· οἱ δὲ καὶ ἐφήδονται ταῖς παρανομίαις, καὶ ἐπινοοῦσιν ἑτέρας. « Τὰς ὁδούς σου, Κύριε, γνώρισόν μοι, καὶ τὰς τρίδους σου δίδαξόν με. Οδήγησόν με ἐπὶ τὴν ἀλήθειάν σου, καὶ δίδαξόν με, ὅτι σὺ εἶ ὁ Θεὸς ὁ Σωτήρ μου, καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν. · Ἐγὼ δὲ πρῶτον μὲν ἱκετεύω τὰς σὰς ὁδοὺς διαγνῶναι, καὶ τὰς πρός με φερούσας τρίβους μαθεῖν, ὥστε διηνεκῶς τὴν ἀπλανῆ σου καὶ ἀληθῆ πορείαν ὁδεύειν. Ἔπειτα δι᾿ αὐτῶν ἱκετεύω τῶν πραγμάτων μαθεῖν, ὅτι Σωτὴρ ὑπάρχεις ἐμός· τὴν γὰρ παρὰ σοῦ φιλανθρωπίαν προσμένω διηνεκῶς. Τὸ γὰρ ὅλην τὴν ἡμέραν, ἀντὶ τοῦ ἀεὶ τέθεικεν · καὶ διδάξαι βούλεται, ὡς οὐ νῦν μὲν ταύτην ἔχει τὴν γνώμην, νῦν δὲ ἑτέραν ἀντὶ ταύτης εἰσδέχεται.
« Eis to telos, psalmos tǭ Dabid. » Ho psalmos houtos ho proseuchēs echei schēma. Dia toi' touto, hōs eikos, oude psalmon hē epigraphē prosagoreuei. Tines de tōn syngrapheōn tēs aichmalōsias proagoreutikon ephasan einai, kai hōs ex ekeinōn eirēmenon hērmēneusan, tǭ telei monǭ proseschēkotes ; • Lytrōsai gar, phēsin, ho Theos, ton Israēl ek pasōn tōn thlipseōn autou. « Egō de hēgoumai touton eirēsthai ton psalmon hypo tou makariou Dabid, hēnika pollas esche polemiōn epanastaseis. Hou dē charin kai palaiōn kai neōn poieitai mnēmēn hamartēmatōn, kai toutōn apallagēnai parakalei. Eisēgeitai de kai parainesin anthrōpois ōphelimon. [῾Armozei de malista ho prokeimenos psal–mos tois ex ethnōn keklēmenois, kai pollēn akolouthian echei pros ton pro autou.] • Pros se, Kyrie, ēra tēn psychēn mou. Ho Theos mou, epi soi pepoitha, mē kataischyntheiēn eis ton aiōna. Mēde katagelasatōsan me hoi echthroi mou. » Pantothen hypo myriōn peristoichizomenos dysmenōn, soi tēn emautou, Despota, prospherō psychēn, kai tēs sēs boētheias exērtēmai, mē diēnekōs en aischynę̄ diagein, kai epichartos einai tois polemiois, antibolōn • Kai gar pantes hoi hypomenontes se ou mē kataischynthōsin. Aischynthētōsan hoi anomountes diakenēs. » Echō , phēsi, tēs elpidos echengyon hikanon, tous ēdē soi pepisteukotas, kai tēs sēs rhopēs ) apolausantas. Toutōn men gar eiōthas promētheisthai, kataischynein de tous paranomią syzōntas. Episēmēnasthai de prosēkei, hoti ou tous hamartanontas, alla ka tous diakenēs anomountas, aischynēs ephēsen anapimplasthai. Ou gar pantes plēmmelousin homoiōs ; hoi men gar hē ek peristaseōs ti nos, ē ek physikēs olisthainousin astheneias; hoi de kai ephēdontai tais paranomiais, kai epinoousin heteras. « Tas hodous sou, Kyrie, gnōrison moi, kai tas tridous sou didaxon me. Odēgēson me epi tēn alētheian sou, kai didaxon me, hoti sy ei ho Theos ho Sōtēr mou, kai se hypemeina holēn tēn hēmeran. ; Egō de prōton men hiketeuō tas sas hodous diagnōnai, kai tas pros me pherousas tribous mathein, hōste diēnekōs tēn aplanē sou kai alēthē poreian hodeuein. Epeita di᾿ autōn hiketeuō tōn pragmatōn mathein, hoti Sōtēr hyparcheis emos; tēn gar para sou philanthrōpian prosmenō diēnekōs. To gar holēn tēn hēmeran, anti tou aei tetheiken ; kai didaxai bouletai, hōs ou nyn men tautēn echei tēn gnōmēn, nyn de heteran anti tautēs eisdechetai.
"To the end; a psalm of David." This psalm has the form of a prayer. For this reason, it seems, the title does not even call it a psalm. Some of the writers said it foretells the captivity and interpreted it as spoken by the captives, attending only to the end: "Redeem Israel, O God, out of all his afflictions." But I think this psalm was spoken by the blessed David when he faced many uprisings of enemies. That is why he recalls both old and new sins and asks to be freed from them. He also introduces an exhortation useful to people. [The present psalm fits especially those called from the nations, and follows closely on the one before it.] "To you, O Lord, I lifted up my soul. My God, in you I have trusted; let me not be put to shame forever. Nor let my enemies laugh at me." "Surrounded on every side by countless foes, I offer you my soul, Master, and hang on your help, begging not to live always in shame and to be a delight to my enemies." "For all who wait for you will not be put to shame. Let those be ashamed who act lawlessly without cause." "I have," he says, "a sufficient pledge of hope: those who have already trusted you and enjoyed your aid. For you are accustomed to care for them, but to put to shame those who live with lawlessness." We should note that he said not that sinners, but that those who act lawlessly without cause are filled with shame. For not all err alike: some slip from some circumstance or from natural weakness, while others delight in their lawless deeds and devise more. "Make known to me your ways, O Lord, and teach me your paths. Lead me in your truth and teach me, for you are God my Savior, and for you I waited all the day." "First I beg to know your ways and learn the paths that lead to you, so as always to travel your unerring and true road. Then I beg to learn from the events themselves that you are my Savior; for I wait always for your love for humankind." He set "all the day" for "always," and wishes to teach that he does not hold this mind now and then take up another in its place.
Ps 25:1 (24:1 LXX) (quotation, high confidence) · Ps 25:2 (24:2 LXX) (quotation, high confidence) · Ps 25:3 (24:3 LXX) (quotation, high confidence) · Ps 25:4 (24:4 LXX) (quotation, high confidence) · Ps 25:5 (24:5 LXX) (quotation, high confidence) · Ps 25:22 (24:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:1–5: David, beset by enemies, entrusts himself to God, distinguishes weakness from deliberate lawlessness, and asks to be taught God's ways.
- The bracketed sentence closes with a bracket in Migne; the opening bracket is supplied at the start of the sentence. It is probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; stray letter (OCR); stray letters (OCR)): τέλος δ, ψαλμὸς → τέλος, ψαλμὸς; οὐδὲ ὁ ψαλμὸν ὁ ἡ ἐπιγραφή → οὐδὲ ψαλμὸν ἡ ἐπιγραφή; ὠφέλιμον. ῾Αρμόζει → ὠφέλιμον. [῾Αρμόζει.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 24.1 (PG 80 80:1035; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-1
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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.
24.6PG 80 80:1037
« Μνήσθητι τῶν οἰκτιρμῶν σου, Κύριε, καὶ τὰ ἐλέη σου, ὅτι ἀπὸ τοῦ αἰῶνὸς εἰσιν. ῾Αμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς κατὰ τὸ ἔλεός σου μνήσθητί μου. » Ἡμέρως, φησὶν, ἀεὶ καὶ φιλανθρώπως τοὺς ἀνθρώπους οἰκονομεῖς · ταύτης καὶ νῦν ἀπολαῦσαι τῆς ἀγαθότητος ἱκετεύω καὶ μνήμην σοι γενέσθαι τῆς σῆς φιλανθρωπίας, μὴ τῆς ἐμῆς ἁμαρτίας · καὶ τὴν ἐμὴν δὲ μνήμην ποιούμενος, Δέσποτα, φιλοικτιρμόνως ποίησαι, μὴ δικαίως. Τοῦτο γὰρ καὶ ἐν τοῖς ῥητοῖς παρεκά λεσε· Κατὰ τὸ μέγα ἔλεός σου, μνήσθητί μου σύ• μὴ τῆς ἁμαρτίας μου, ἀλλ᾿ ἐμοῦ μνήσθητι φιλανθρώπως. [Τὸ δὲ ἁμαρτίας νεότητός μου καὶ ἀγνοίας μὴ μνησθῇς, ταύτην ἔχει τὴν διάνοιαν · φησὶ γὰρ τοῦ λαοῦ τοῦ ἐν͵ Αἰγύπτῳ· Καὶ γὰρ εἰδωλολάτρησα ἐκεῖ· μὴ οὖνἐκείνων τῶν ἁμαρτημάτων μνησθῇς, ἀλλὰ τῆς σῆς φιλανθρωπίας, δι' ἧς καὶ τότε ἀγνοοῦντας φιλανθρωπία χρησάμενος ἠλέησας.] « Ἕνεκεν τῆς χρηστότητός σου, Κύριε.» Οὐ γὰρ διὰ τὴν ἐμὴν ἀξίαν, ἀλλὰ διὰ τὴν σὴν φιλανθρωπίαν, τούτου τυχεῖν ἱκετεύω.
« Mnēsthēti tōn oiktirmōn sou, Kyrie, kai ta eleē sou, hoti apo tou aiōnos eisin. ῾Amartias neotētos mou kai agnoias mou mē mnēsthę̄s kata to eleos sou mnēsthēti mou. » Hēmerōs, phēsin, aei kai philanthrōpōs tous anthrōpous oikonomeis ; tautēs kai nyn apolausai tēs agathotētos hiketeuō kai mnēmēn soi genesthai tēs sēs philanthrōpias, mē tēs emēs hamartias ; kai tēn emēn de mnēmēn poioumenos, Despota, philoiktirmonōs poiēsai, mē dikaiōs. Touto gar kai en tois rhētois pareka lese; Kata to mega eleos sou, mnēsthēti mou sy• mē tēs hamartias mou, all᾿ emou mnēsthēti philanthrōpōs. [To de hamartias neotētos mou kai agnoias mē mnēsthę̄s, tautēn echei tēn dianoian ; phēsi gar tou laou tou en͵ Aigyptǭ; Kai gar eidōlolatrēsa ekei; mē ounekeinōn tōn hamartēmatōn mnēsthę̄s, alla tēs sēs philanthrōpias, di' hēs kai tote agnoountas philanthrōpia chrēsamenos ēleēsas.] « Heneken tēs chrēstotētos sou, Kyrie.» Ou gar dia tēn emēn axian, alla dia tēn sēn philanthrōpian, toutou tychein hiketeuō.
"Remember your compassions, O Lord, and your mercies, for they are from of old. Do not remember the sins of my youth and of my ignorance; according to your mercy remember me." "You always," he says, "order human affairs gently and with love for humankind. I beg to enjoy this goodness now as well, and that you remember your love for humankind, not my sin; and when you remember me, Master, do it with compassion, not with strict justice." For this is what he asked in the words: "According to your great mercy remember me": not my sin, but me, remember with love. [The words "Do not remember the sins of my youth and of my ignorance" have this sense: he speaks of the people in Egypt. "For there I worshiped idols; do not then remember those sins, but your love for humankind, by which you then had mercy on us in our ignorance, showing us love."] "For the sake of your goodness, O Lord." "For I beg to obtain this not because of my worth but because of your love for humankind."
Ps 25:6 (24:6 LXX) (quotation, high confidence) · Ps 25:7 (24:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:6–7: David asks God to remember his own mercy rather than the psalmist's sins, and to judge with compassion rather than strict justice.
- The bracketed passage closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena, which reads the sins of youth as Israel's idolatry in Egypt.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): Τὸ δὲ ἁμαρτίας νεότητός μου καὶ ἀγνοίας μὴ μνησθῇς → [Τὸ δὲ ἁμαρτίας νεότητός μου καὶ ἀγνοίας μὴ μνησθῇς.
Cite (SBL): Theodoret, Interp. Ps. 24.6 (PG 80 80:1037; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-6
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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.
24.8PG 80 80:1037
« Χρηστὸς καὶ εὐθὺς ὁ Κύριος. » Οὐχ ἁπλῶς, φησὶ, τούτοις ἐχρησάμην τοῖς λόγοις, ἀλλ᾽ εἰδὼς ὡς οὐ μόνον δίκαιος, ἀλλὰ καὶ φιλάνθρωπος ὁ Δεσπό της. Τοῦτο δὲ πανταχοῦ ἡμᾶς ἡ θεία διδάσκει Γραφή. Τοιοῦτόν ἐστι τό· Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. » Καί · • Ἐλεήμων καὶ οἰκτίρμων ὁ Κύριος, καὶ δίκαιος, καὶ ὁ Θεὸς ἡμῶν ἐλεεῖ. › Καί · • Ὁ Θεὸς κριτής δίκαιος, καὶ ἰσχυρὸς, καὶ μακρόθυ μος, καὶ μὴ ὀργὴν ἐπάγων καθ' ἑκάστην ἡμέραν. » • Διὰ τοῦτο νομοθετήσει ἁμαρτάνοντας ἐν ὁδῷ.
« Chrēstos kai euthys ho Kyrios. » Ouch haplōs, phēsi, toutois echrēsamēn tois logois, all᾽ eidōs hōs ou monon dikaios, alla kai philanthrōpos ho Despo tēs. Touto de pantachou hēmas hē theia didaskei Graphē. Toiouton esti to; Eleon kai krisin ąsomai soi, Kyrie. » Kai ; • Eleēmōn kai oiktirmōn ho Kyrios, kai dikaios, kai ho Theos hēmōn eleei. › Kai ; • Ho Theos kritēs dikaios, kai ischyros, kai makrothy mos, kai mē orgēn epagōn kath' hekastēn hēmeran. » • Dia touto nomothetēsei hamartanontas en hodǭ.
"Good and upright is the Lord." "I did not use these words idly," he says, "but knowing that the Master is not only just but also loving toward humankind." The divine Scripture teaches us this everywhere. Of this kind is: "Of mercy and judgment I will sing to you, O Lord"; and: "The Lord is merciful and compassionate and just, and our God has mercy"; and: "God is a just judge, strong and patient, and not bringing wrath every day." "Therefore he will give a law to sinners in the way."
Ps 25:8 (24:8 LXX) (quotation, high confidence) · Ps 101:1 (100:1 LXX) (quotation, high confidence) · Ps 116:5 (114:5 LXX) (quotation, high confidence) · Ps 7:11 (7:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:8: Scripture everywhere teaches that God is both just and loving.
Cite (SBL): Theodoret, Interp. Ps. 24.8 (PG 80 80:1037; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-8
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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.
24.9PG 80 80:1037
« Οδηγήσει πραεῖς ἐν κρίσει, διδάξει πραεῖς ὁδοὺς αὐτοῦ. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσε· Διὰ τοῦτο ὑποδείξει ἁμαρτάνουσιν ὁδόν. ᾿Αγαθότητι γὰρ χρώμενος, οὐκ εὐθὺς οι κολάζει τοὺς ἁμαρτάνοντας, ἀλλὰ καὶ τὴν εὐθεῖαν αὐτοῖς ὁδὸν ὑποδείκνυσι, καὶ τῆς μετανοίας ἐκπαιδεύει τὸν νόμον· καὶ μὲν δὴ καὶ τοὺς πραότητι καὶ ἁπλότητι κεχρημένους διακρίνειν διδάσκει τῶν πραγμάτων τὴν φύσιν, καὶ πάσας αὐτοῦ τὰς οἰκονομίας εἰδέναι παρασκευάζει· ἵνα μὴ ἐφόδιον ἀγνοίας ἡ ἁπλότης με γενομένη, πολλὴν τὴν βλάβην ἐργάσηται · εἶτα τῶν εἰρημένων ὁδῶν τὴν φύσιν ὑποδείκνυσι
« Odēgēsei praeis en krisei, didaxei praeis hodous autou. » Touto saphesteron ho Symmachos hērmēneuse; Dia touto hypodeixei hamartanousin hodon. ᾿Agathotēti gar chrōmenos, ouk euthys oi kolazei tous hamartanontas, alla kai tēn eutheian autois hodon hypodeiknysi, kai tēs metanoias ekpaideuei ton nomon; kai men dē kai tous praotēti kai haplotēti kechrēmenous diakrinein didaskei tōn pragmatōn tēn physin, kai pasas autou tas oikonomias eidenai paraskeuazei; hina mē ephodion agnoias hē haplotēs me genomenē, pollēn tēn blabēn ergasētai ; eita tōn eirēmenōn hodōn tēn physin hypodeiknysi
"He will guide the meek in judgment; he will teach the meek his ways." Symmachus rendered the previous words more clearly: "Therefore he will show sinners the way." For, acting with goodness, he does not punish sinners at once but shows them the straight road and trains them in the law of repentance. And he also teaches those who live in meekness and simplicity to discern the nature of things, and prepares them to know all his dispensations, so that simplicity may not become a provision for ignorance and do great harm. Then he shows the nature of the ways he spoke of:
Ps 25:9 (24:9 LXX) (quotation, high confidence) · Ps 25:8 (24:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:8–9: God shows sinners the way of repentance rather than punishing at once, and teaches the meek discernment.
Notes on the original text
- Digital text corrected (stray bracket for a quotation mark (OCR)): ] Οδηγήσει → « Οδηγήσει.
Cite (SBL): Theodoret, Interp. Ps. 24.9 (PG 80 80:1037; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
24.10PG 80 80:1039
« Πᾶσαι αἱ ὁδοὶ Κυρίου ἔλεος καὶ ἀλήθεια, τοῖς ἐκζητοῦσιν τὴν διαθήκην αὐτοῦ, καὶ τὰ μαρτύρια αὐτοῦ. Οἱ γὰρ διηνεκῶς τοῖς ἱεροῖς ἐντρεφόμενοι Λόγοις μανθάνουσιν ἀκριβῶς δι᾽ ἐκείνων, ὡς πᾶσαι αἱ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν οἰκονομίαι ἐλέῳ καὶ ἀληθείᾳ συγκέκρανται · τοῖς μὲν γὰρ μεταμελομένοις ἐφ᾽ οἷς ἐπλημμέλησαν, τὸν ἔλεον καὶ τὴν συγγνώμην ὀρέγει · τοὺς δὲ ἀηττήτους τῆς ἀρετῆς ἀθλητὰς ἀνακηρύττει καὶ στεφανοῖ, σὺν ἀληθείᾳ τὴν ψῆφον ἐκφέρων· καὶ μέντοι καὶ τοῖς παρανομίᾳ συνεζηκόσι, καὶ μὴ μεταμελείᾳ χρησαμένοις, κατὰ τοὺς τῆς ἀληθείας ὅρους ἐπιφέρει τὰς τιμω· ρίας.
« Pasai hai hodoi Kyriou eleos kai alētheia, tois ekzētousin tēn diathēkēn autou, kai ta martyria autou. Hoi gar diēnekōs tois hierois entrephomenoi Logois manthanousin akribōs di᾽ ekeinōn, hōs pasai hai tou Theou kai Sōtēros hēmōn oikonomiai eleǭ kai alētheią synkekrantai ; tois men gar metamelomenois eph᾽ hois eplēmmelēsan, ton eleon kai tēn syngnōmēn oregei ; tous de aēttētous tēs aretēs athlētas anakēryttei kai stephanoi, syn alētheią tēn psēphon ekpherōn; kai mentoi kai tois paranomią synezēkosi, kai mē metameleią chrēsamenois, kata tous tēs alētheias horous epipherei tas timō; rias.
"All the ways of the Lord are mercy and truth, to those who seek his covenant and his testimonies." For those who are constantly nourished on the sacred words learn exactly through them that all the dispensations of our God and Savior are mingled with mercy and truth. To those who regret their offenses he holds out mercy and pardon; the unconquered athletes of virtue he proclaims and crowns, giving his verdict with truth; and on those who have lived with lawlessness and not repented he brings punishments according to the bounds of truth.
Ps 25:10 (24:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:10: all God's dealings join mercy for the penitent with truth in rewarding the virtuous and punishing the impenitent.
Cite (SBL): Theodoret, Interp. Ps. 24.10 (PG 80 80:1039; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-10
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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.
24.11PG 80 80:1039
« Ἕνεκεν τοῦ ὀνόματός σου, Κύριε· καὶ ἱλάσθητι τῇ ἁμαρτίᾳ μου · πολλὴ γάρ ἐστιν. » Ἐγὼ τοίνυν, φησὶν, ἵλεών σε γενέσθαι ταῖς ἐμαῖς ἁμαρτίαις παρακαλῶ, οὐ διὰ τὴν σπουδαίαν μου μεταμέλειαν, ἀλλὰ δι᾽ ἣν ἔχεις φιλανθρωπίας προσηγορίαν, καὶ ἐπειδὴ τοῦ σοῦ ὀνόματος τὰς ἐμὰς ἐλπίδας ἐξήρτησα. «Τίς ἐστιν ἄνθρωπος ὁ φοβούμενος τὸν Κύριον; νομοθετήσει αὐτῷ ἐν ὁδῷ ἡ ἡρετίσατο. Ἡ ψυχὴ αὐτοῦ ἐν ἀγαθοῖς αὐλισθήσεται, καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει γῆν. » Ἐντεῦθεν εἰσηγεῖται, καὶ τὴν ὀνησιφόρον προσφέρει παραίνεσιν, καὶ τοῖς τὸν Κύριον φοβουμένοις τὴν παντοδαπὴν ἐπαγγέλλεται πρόνοιαν. Καὶ ἐπειδὴ πολλοὶ καὶ διάφοροι τῆς εὐσεβείας οἱ βίοι, μοναδικοὶ δὲ καὶ κοινωνικοὶ, ἐρημικοὶ σὲ καὶ πολιτικοὶ, ἱδιωτικοὶ καὶ στρατιωτικοὶ, βασιλικοὶ καὶ ἀποχειροβιωτικοὶ, ναυτικοὶ καὶ γεωρ γικοί, καὶ οἱ ἄλλοι πολλοὶ καὶ διάφοροι· ἐν ἑκάστῳ δὲ βίῳ δυνατὸν ἀρέσαι Θεῷ εἰκότως ὁ προφητικὸς ἔφη λόγος· « Τίς ἐστιν ἄνθρωπος ὁ φοβούμενος τὸν Κύριον; νομοθετήσει αὐτῷ ἐν ὁδῷ ἡ ἡρετίσατο.» Ἀντὶ τοῦ, ἐν ἐκείνῳ τῷ βίῳ, ὃν βιοτεύειν ἐκεῖνος προαιρείται σε, τοὺς προσφυεῖς αὐτῷ καὶ ἁρμόζοντας θήσει νόμους. Οὕτως ὁ θεῖος Ἰωάννης ὁ Βαπτιστής τελώναις μὲν ἐρομένοις τί δεῖ πρᾶξαι, παρήνεσε σε μηδὲν πλέον τοῦ διατεταγμένου λαβεῖν. » Στρατιώταις δὲ, τὸ σε μηδένα διασεῖσαι, ἀλλ᾽ ἀρκεῖσθαι τοῖς δὲ ὀψωνίοις, τουτέστι τῇ ἀφωρισμένῃ τροφῇ · οὕτως ὁ θεῖος ᾿Απόστολος, καὶ οἰκέταις καὶ δεσπόταις, καὶ παισὶ καὶ πατράσι, καὶ σε γυ ναιξὶ καὶ ἀνδράσι, καταλλήλους τέθεικε νόμους. Τοῖς τούτους τοίνυν πεπληρωκόσι τοὺς νόμους, ὁ προφητικὸς ὑπέσχετο λόγος δε τὴν ἐν ἀγαθοῖς τῆς ψυχῆς διατριβὴν, καὶ τὴν τοῦ σπέρματος εὐλογίαν· «Ἡ ψυχὴ γὰρ αὐτοῦ ἐν ἀγαθοῖς αὐλισθήσεται, καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει γῆν. · Ἐπειδὴ ὁ γὰρ ἡ παιδοποιία περισπούδαστός ἐστιν Ἰουδαίοις στ, καὶ τὸ κληρονόμους καταλιπεῖν, καὶ μέντοι καὶ νῦν τοῖς τὸν κοινωνικὸν βίον ἀσπαζομένοις τοῦτο αὐτὸ ἀξιἑραστον · καὶ ἀπὸ τούτων ἐπὶ τὴν ἐργασίαν ἰέναι το προτρέπει τῆς ἀρετῆς.
« Heneken tou onomatos sou, Kyrie; kai hilasthēti tę̄ hamartią mou ; pollē gar estin. » Egō toinyn, phēsin, hileōn se genesthai tais emais hamartiais parakalō, ou dia tēn spoudaian mou metameleian, alla di᾽ hēn echeis philanthrōpias prosēgorian, kai epeidē tou sou onomatos tas emas elpidas exērtēsa. «Tis estin anthrōpos ho phoboumenos ton Kyrion? nomothetēsei autǭ en hodǭ hē hēretisato. Hē psychē autou en agathois aulisthēsetai, kai to sperma autou klēronomēsei gēn. » Enteuthen eisēgeitai, kai tēn onēsiphoron prospherei parainesin, kai tois ton Kyrion phoboumenois tēn pantodapēn epangelletai pronoian. Kai epeidē polloi kai diaphoroi tēs eusebeias hoi bioi, monadikoi de kai koinōnikoi, erēmikoi se kai politikoi, hidiōtikoi kai stratiōtikoi, basilikoi kai apocheirobiōtikoi, nautikoi kai geōr gikoi, kai hoi alloi polloi kai diaphoroi; en hekastǭ de biǭ dynaton aresai Theǭ eikotōs ho prophētikos ephē logos; « Tis estin anthrōpos ho phoboumenos ton Kyrion? nomothetēsei autǭ en hodǭ hē hēretisato.» Anti tou, en ekeinǭ tǭ biǭ, hon bioteuein ekeinos proaireitai se, tous prosphyeis autǭ kai harmozontas thēsei nomous. Houtōs ho theios Iōannēs ho Baptistēs telōnais men eromenois ti dei praxai, parēnese se mēden pleon tou diatetagmenou labein. » Stratiōtais de, to se mēdena diaseisai, all᾽ arkeisthai tois de opsōniois, toutesti tę̄ aphōrismenę̄ trophę̄ ; houtōs ho theios ᾿Apostolos, kai oiketais kai despotais, kai paisi kai patrasi, kai se gy naixi kai andrasi, katallēlous tetheike nomous. Tois toutous toinyn peplērōkosi tous nomous, ho prophētikos hypescheto logos de tēn en agathois tēs psychēs diatribēn, kai tēn tou spermatos eulogian; «Hē psychē gar autou en agathois aulisthēsetai, kai to sperma autou klēronomēsei gēn. ; Epeidē ho gar hē paidopoiia perispoudastos estin Ioudaiois st, kai to klēronomous katalipein, kai mentoi kai nyn tois ton koinōnikon bion aspazomenois touto auto axieraston ; kai apo toutōn epi tēn ergasian ienai to protrepei tēs aretēs.
"For your name's sake, O Lord, be merciful to my sin, for it is great." "I ask you, then," he says, "to be merciful to my sins, not because of my earnest repentance, but because of the name of love for humankind that you bear, and because I have hung my hopes on your name." "Who is the man who fears the Lord? He will give him a law in the way he has chosen. His soul will lodge among good things, and his seed will inherit the land." From here he introduces and offers profitable exhortation, and promises every kind of providence to those who fear the Lord. Since the lives of piety are many and various, solitary and communal, in the desert and in the city, private and military, royal and those who live by their hands, seafaring and farming, and many others besides, and in each life it is possible to please God, the prophetic word fittingly said, "Who is the man who fears the Lord? He will give him a law in the way he has chosen": that is, in the life he chooses to live, he will set laws suited and fitting to it. So the divine John the Baptist advised the tax collectors who asked what they must do to take nothing more than was appointed, and the soldiers to extort from no one but be content with their wages, that is, with their allotted provisions. So the divine Apostle set laws suited to slaves and masters, children and fathers, wives and husbands. To those, then, who have fulfilled these laws the prophetic word promised that the soul would dwell among good things and the seed be blessed: "For his soul will lodge among good things, and his seed will inherit the land." For the begetting of children and leaving heirs is eagerly sought by the Jews, and even now this same thing is greatly desired by those who embrace life in the world; and with these things he urges them to go about the work of virtue.
Ps 25:11 (24:11 LXX) (quotation, high confidence) · Ps 25:12 (24:12 LXX) (quotation, high confidence) · Ps 25:13 (24:13 LXX) (quotation, high confidence) · Luke 3:12 (allusion, high confidence) · Luke 3:13 (quotation, high confidence) · Luke 3:14 (quotation, high confidence) · Eph 5:22 (allusion, medium confidence) · Eph 6:1 (allusion, medium confidence) · Eph 6:5 (allusion, medium confidence) · Col 3:18 (allusion, medium confidence)
Notes and citation
Summary: Psalm 25:11–13: God gives each person who fears him laws fitted to his own way of life, whether monastic or in the world, and promises blessing.
Notes on the original text
- Digital text corrected (marginal verse numbers (OCR)): ἐξήρτησα. ιβ΄, ιγ'. «Τίς → ἐξήρτησα. «Τίς.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 24.11 (PG 80 80:1039; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
24.14PG 80 80:1041
« Κραταίωμα Κύριος τοῖς φοβουμένοις αὐτὸν, καὶ ἡ διαθήκη αὐτοῦ δηλώσει αὐτοῖς. » Τοῦτο σαφέστερον ὁ Σύμμαχος καὶ Θεοδοτίων ἡρμήνευσαν· Μυστήριον Κυρίου τοῖς φοβουμένοις αὐτὸν, καὶ τὴν συνθήκην αὐτοῦ δηλώσει αὐτοῖς. Αὐτοῦ δὲ ἔστιν ἀκοῦσαι τοῦ Δεσπότου διὰ Ἡσαΐου τοῦ προφήτου το λέγοντος · · Τὰ μυστήριά μου ἐμοὶ, καὶ τοῖς ἐμοῖς. • Ταῦτα γὰρ οὐχ ἁπλῶς ἅπασιν, ἀλλὰ τοῖς φοβουμένοις ἀποκαλύπτει, καὶ τῶν θείων αὐτοῦ λογίων ὑποδείκνυσι το τὸν σκοπόν. Καὶ μέντοι κατὰ τοὺς Ἑβδομήκοντα, κραταίωμα Κύριός τ' ἐστι τοῖς φοβουμένοις αὐτόν· ἀηττήτους αὐτοὺς ἀποφαίνων καὶ κρείττους τῶν πολεμίων.
« Krataiōma Kyrios tois phoboumenois auton, kai hē diathēkē autou dēlōsei autois. » Touto saphesteron ho Symmachos kai Theodotiōn hērmēneusan; Mystērion Kyriou tois phoboumenois auton, kai tēn synthēkēn autou dēlōsei autois. Autou de estin akousai tou Despotou dia Hēsaïou tou prophētou to legontos ; ; Ta mystēria mou emoi, kai tois emois. • Tauta gar ouch haplōs hapasin, alla tois phoboumenois apokalyptei, kai tōn theiōn autou logiōn hypodeiknysi to ton skopon. Kai mentoi kata tous Hebdomēkonta, krataiōma Kyrios t' esti tois phoboumenois auton; aēttētous autous apophainōn kai kreittous tōn polemiōn.
"The Lord is a strength to those who fear him, and his covenant will make things known to them." Symmachus and Theodotion rendered this more clearly: "The secret of the Lord is for those who fear him, and he will make his covenant known to them." One can hear the Master himself saying through the prophet Isaiah: "My secrets are for me and for mine." For he reveals these things not to everyone without distinction but to those who fear him, and shows them the aim of his divine oracles. And indeed, according to the Seventy, the Lord is a strength to those who fear him, making them unconquered and stronger than their enemies.
Ps 25:14 (24:14 LXX) (quotation, high confidence) · Isa 24:16 (quotation, medium confidence)
Notes and citation
Summary: Psalm 25:14: God reveals his secrets and the aim of Scripture to those who fear him, and makes them strong.
- "My secrets are for me and for mine" is a reading of Isa 24:16 found in Theodotion and Symmachus, not in the Septuagint.
Cite (SBL): Theodoret, Interp. Ps. 24.14 (PG 80 80:1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
24.15PG 80 80:1041
• Οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν Κύρων, ὅτι αὐτὸς ἐκσπάσει ἐκ παγίδος τοὺς πόδας μου. Ὀφθαλμοὺς πάλιν ἐνταῦθα τοὺς τῆς διανοίας λέγει, οὓς ἔφη ἔχεῖν δὲ πρὸς τὸν Θεὸν· ὅτε δὴ γινώσκων σαφῶς, ὡς διὰ τῆς αὐτοῦ κηδεμονίας τὰς ὑπὸ τῶν ἐχθρῶν· κατεσκευασμένας ἐπιβουλὰς διαφεύξεται.
• Hoi ophthalmoi mou dia pantos pros ton Kyrōn, hoti autos ekspasei ek pagidos tous podas mou. Ophthalmous palin entautha tous tēs dianoias legei, hous ephē echein de pros ton Theon; hote dē ginōskōn saphōs, hōs dia tēs autou kēdemonias tas hypo tōn echthrōn; kateskeuasmenas epiboulas diapheuxetai.
"My eyes are ever toward the Lord, for he will pluck my feet out of the snare." Here again he means the eyes of the mind, which he said he keeps toward God, knowing clearly that through his care he will escape the plots laid by his enemies.
Ps 25:15 (24:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:15: the eyes of the mind fixed on God trust him to rescue from the enemies' snares.
Cite (SBL): Theodoret, Interp. Ps. 24.15 (PG 80 80:1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-15
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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.
24.16PG 80 80:1041
· Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, ὅτι μονογενὴς καὶ πτωχός εἰμι ἐγώ. » Τὸ μονογενής, μόνος ἡρμήνευσαν οἱ λοιποί • λέγει δὲ, ὅτι Πάσης βοηθείας γεγύμνωμαι· διὸ δὴ τῆς σῆς τυχεῖν ἀνα τιλήψεως ἱκετεύω. ῎Αγαν δὲ ἐλεεινῶς τὸ· « Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, · τέθεικε · Βλέπε μου, φησὶ, τὴν ἐρημίαν, καὶ τὴν τῶν ἐχθρῶν που λιορκίαν. Πάντως γὰρ οὕτω θεασάμενος ἐλεήσεις. • Αἱ θλίψεις τῆς καρδίας μου ἐπληθύνθησαν, ἐκ τῶν ἀναγκῶν μου ἐξάγαγέ με. Ἴδε τὴν ταπείνωσιν μου, καὶ τὸν κοπον μου, καὶ ἄφες πάσας τὰς ἀνομίας μου. » Πολλοῖς, φησὶν, ἀλγεινοῖς πανταχόθεν περιστοιχίζομαι. Ταύτην μου τοίνυν τὴν ταπείνωσιν, καὶ τὴν ταλαιπωρίαν, ταῖς ἐμαῖς ἀντιταλαντεύσας παρανομίαις, δὸς τὴν ἄφεσιν, καὶ τὴν συγγνώμην παράσχε.
; Epiblepson ep᾿ eme, kai eleēson me, hoti monogenēs kai ptōchos eimi egō. » To monogenēs, monos hērmēneusan hoi loipoi • legei de, hoti Pasēs boētheias gegymnōmai; dio dē tēs sēs tychein ana tilēpseōs hiketeuō. ᾿Agan de eleeinōs to; « Epiblepson ep᾿ eme, kai eleēson me, ; tetheike ; Blepe mou, phēsi, tēn erēmian, kai tēn tōn echthrōn pou liorkian. Pantōs gar houtō theasamenos eleēseis. • Hai thlipseis tēs kardias mou eplēthynthēsan, ek tōn anankōn mou exagage me. Ide tēn tapeinōsin mou, kai ton kopon mou, kai aphes pasas tas anomias mou. » Pollois, phēsin, algeinois pantachothen peristoichizomai. Tautēn mou toinyn tēn tapeinōsin, kai tēn talaipōrian, tais emais antitalanteusas paranomiais, dos tēn aphesin, kai tēn syngnōmēn parasche.
"Look upon me and have mercy on me, for I am only-begotten and poor." The other translators rendered "only-begotten" as "alone." He says: "I am stripped of all help; therefore I beg to obtain your support." Very pitiably he put "Look upon me and have mercy on me." "See," he says, "my desolation and the siege laid by my enemies; for when you look on it so, you will surely have mercy." "The afflictions of my heart have been multiplied; bring me out of my distresses. See my humiliation and my toil, and forgive all my iniquities." "I am surrounded on every side by many pains. Weigh this humiliation and misery of mine against my transgressions, and grant forgiveness and pardon."
Ps 25:16 (24:16 LXX) (quotation, high confidence) · Ps 25:17 (24:17 LXX) (quotation, high confidence) · Ps 25:18 (24:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:16–18: alone and besieged, David asks God to weigh his sufferings against his sins and forgive.
Notes on the original text
- Digital text corrected (Latin-column letters (OCR); marginal verse numbers and Latin-column letters (OCR)): ἐλεήσεις. ιζ' της. • → ἐλεήσεις. •; Ἴδε τὴν νον. ταπείνωσιν → Ἴδε τὴν ταπείνωσιν.
Cite (SBL): Theodoret, Interp. Ps. 24.16 (PG 80 80:1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
24.19PG 80 80:1043
« Ἴδε τοὺς ἐχθρούς μου, ὅτι ἐπληθύνθησαν, καὶ μίσος ἄδικον ἐμίσησάν με. » Εἰ μὴ δοκῶ, φησὶν, ἄξιος εἶναι φιλανθρωπίας, τοσούτοις προσπαλαίων κακοῖς, τὴν ἄδικον γοῦν τῶν πολεμίων ἀπέχθειαν θεασάμενος, φιλανθρωπίας μετάδος. Εἰς σὲ γὰρ ἐπλημμέλησα, τὰς σας παραβεβηκὼς ἐντολάς · ἐκεῖνοι δὲ μηδὲν ἐγκαλεῖν ἔχοντες, πολεμοῦσιν ἀδίκως.
« Ide tous echthrous mou, hoti eplēthynthēsan, kai misos adikon emisēsan me. » Ei mē dokō, phēsin, axios einai philanthrōpias, tosoutois prospalaiōn kakois, tēn adikon goun tōn polemiōn apechtheian theasamenos, philanthrōpias metados. Eis se gar eplēmmelēsa, tas sas parabebēkōs entolas ; ekeinoi de mēden enkalein echontes, polemousin adikōs.
"See my enemies, for they have been multiplied, and they hated me with an unjust hatred." "If I do not seem worthy of your love," he says, "wrestling with so many evils, then at least look on the unjust hatred of my enemies and grant me your love. For I sinned against you, transgressing your commandments; but they, having nothing to charge me with, make war on me unjustly."
Ps 25:19 (24:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:19: if not for his own sake, David asks God to help him because his enemies hate him without cause.
Notes on the original text
- Digital text corrected (word split across sections (OCR); its end stood at the end of 24.20): πολεμοῦσιν ἀδί- → πολεμοῦσιν ἀδίκως..
Cite (SBL): Theodoret, Interp. Ps. 24.19 (PG 80 80:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-19
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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.
24.20PG 80 80:1043
« Φύλαξον τὴν ψυχήν μου, καὶ ῥῦσαί με· μὴ καταισχυνθείην, ὅτι ἐπεκαλεσάμην σε » Εἰ γὰρ καί τινας τῶν σῶν παραβέβηκα νόμων, ἀλλ᾽ οὖν τῆς σῆς ἐμαυτὸν οὐκ ἐχώρισα προμηθείας· διὸ καὶ ῥυσθῆναι τῶν πολεμούντων, καὶ φυλαχθῆναι παρακαλῶ.
« Phylaxon tēn psychēn mou, kai rhysai me; mē kataischyntheiēn, hoti epekalesamēn se » Ei gar kai tinas tōn sōn parabebēka nomōn, all᾽ oun tēs sēs emauton ouk echōrisa promētheias; dio kai rhysthēnai tōn polemountōn, kai phylachthēnai parakalō.
"Guard my soul and rescue me; let me not be put to shame, for I called on you." "For even if I have transgressed some of your laws, I did not separate myself from your providence. Therefore I ask to be rescued from those who make war on me and to be guarded."
Ps 25:20 (24:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:20: though he has sinned, David has not left God's care, and asks to be guarded.
Notes on the original text
- Digital text corrected (end of a word from 24.19 displaced (OCR); stray letter (OCR)): παρακαλῶ. κως. → παρακαλῶ.; Εἰ γὰρ γ καί → Εἰ γὰρ καί.
Cite (SBL): Theodoret, Interp. Ps. 24.20 (PG 80 80:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-20
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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.
24.21PG 80 80:1043
« ῎Ακακοι καὶ εὐθεῖς ἐκολλῶντό μοι, ὅτι ὑπ-· έμεινά σε, Κύριε. » Καὶ τοῦτο ἴδιον ἀρετῆς, τὸ μισεῖν μὲν τῶν φαύλων τὰς συνουσίας, τοὺς δὲ τὴν ἰσότητα τιμῶντας, καὶ εὐθύτητι χρωμένους, καὶ κακίας ἀπηλλαγμένους, συνήθεις ἔχειν καὶ φίλους. Τοῦτο γὰρ καὶ ὁ προφήτης ἔφη πεποιηκέναι, ἅτε δὴ θεραπεύειν ἐν τούτῳ δὴ τὸν Δεσπότην ἡγούμενος.
« ᾿Akakoi kai eutheis ekollōnto moi, hoti hyp-; emeina se, Kyrie. » Kai touto idion aretēs, to misein men tōn phaulōn tas synousias, tous de tēn isotēta timōntas, kai euthytēti chrōmenous, kai kakias apēllagmenous, synētheis echein kai philous. Touto gar kai ho prophētēs ephē pepoiēkenai, hate dē therapeuein en toutǭ dē ton Despotēn hēgoumenos.
"The innocent and upright joined themselves to me, for I waited for you, O Lord." This too is proper to virtue: to hate the company of the wicked, but to have as friends and companions those who honor fairness, practice uprightness, and are free from vice. This the prophet said he had done, thinking that in this he was serving the Master.
Ps 25:21 (24:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:21: virtue shuns the wicked and keeps the upright as friends.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 24.21 (PG 80 80:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-21
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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.
24.22PG 80 80:1043
« Λύτρωσαι, ὁ Θεὸς, τὸν Ἰσραὴλ ἐκ πασῶν τῶν ( θλίψεων αὐτοῦ. » Βασιλεῖ πρέπουσα ἡ προσενεχθεῖσα τῷ Θεῷ προσευχή. Προσήκει γὰρ τὸν ἄρχειν τεταγμένον, πᾶσαν ποιήσασθαι» τῶν ὑπηκόων κηδεμονίαν. Διά τοι τοῦτο καὶ ὁ μακάριος Δαβίδ, οὐ μόνον ὑπὲρ ἑαυτοῦ προσενήνοχε τὴν εὐχὴν, ἀλλὰ καὶ ὑπὲρ ἐγκεχειρισμένου λαοῦ· ἄλλως τε καὶ ἡ τοῦ εὖ καὶ καλῶς βασιλεύοντος σωτηρία κοινὴ τοῦ λαοῦ καθέστηκεν ὠφέλεια. Ἔχει δὲ καὶ ἑτέραν ἔννοιαν τὸ ῥητόν. Διήρητο ὁ Ἰσραὴλ, καὶ ἐπὶ τοῦ Σαούλ, καὶ ἐπὶ τοῦ Μεμφιβοσθὲ, καὶ ἐπὶ τοῦ ᾿Αβεσσαλώμ. Εἰ τοίνυν, φησὶ, τῆς σῆς ῥοπῆς ἀπολαύσαιμι, καὶ κρείττων γενοίμην τῶν δυσμενῶν, καὶ αὐτὸς ὁ Ἰσραὴλ, ἐμφύλιον πόλεμον καταλύσας, εἰρήνης τεύξεται, καὶ τοῖς σοῖς ἀγαθοῖς ἐντρυφήσει.
« Lytrōsai, ho Theos, ton Israēl ek pasōn tōn ( thlipseōn autou. » Basilei prepousa hē prosenechtheisa tǭ Theǭ proseuchē. Prosēkei gar ton archein tetagmenon, pasan poiēsasthai» tōn hypēkoōn kēdemonian. Dia toi touto kai ho makarios Dabid, ou monon hyper heautou prosenēnoche tēn euchēn, alla kai hyper enkecheirismenou laou; allōs te kai hē tou eu kai kalōs basileuontos sōtēria koinē tou laou kathestēken ōpheleia. Echei de kai heteran ennoian to rhēton. Diērēto ho Israēl, kai epi tou Saoul, kai epi tou Memphibosthe, kai epi tou ᾿Abessalōm. Ei toinyn, phēsi, tēs sēs rhopēs apolausaimi, kai kreittōn genoimēn tōn dysmenōn, kai autos ho Israēl, emphylion polemon katalysas, eirēnēs teuxetai, kai tois sois agathois entryphēsei.
"Redeem Israel, O God, out of all its afflictions." The prayer offered to God befits a king. For one appointed to rule ought to take every care for his subjects. That is why the blessed David offered the prayer not only for himself but also for the people entrusted to him; besides, the safety of one who reigns well and rightly is a common benefit to the people. The words have another sense too. Israel was divided under Saul, under Mephibosheth, and under Absalom. "If, then," he says, "I enjoy your aid and prevail over my enemies, Israel too will end the civil war, obtain peace, and delight in your good things."
Ps 25:22 (24:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 25:22: as a good king, David prays for the whole people, whose civil wars would end with his victory.
- "Mephibosheth": so Theodoret; the rival king after Saul was Ish-bosheth (2 Sam 2–4).
Notes on the original text
- Digital text corrected (footnote number (OCR)): ᾿Αβεσσαλώμ¹ → ᾿Αβεσσαλώμ.
Cite (SBL): Theodoret, Interp. Ps. 24.22 (PG 80 80:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/24-22
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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 25
25.1PG 80 80:1043
« Ψαλμὸς τῷ Δαβίδ. » Καὶ τοῦτον τὸν ψαλμὸν -ὁ θεῖος Δαβίδ εἰς ἑαυτὸν εἰρηκέναι δοκεῖ μοι· ἡγοῦ μαι δὲ τοῦτον ἐκείνου προγενέστερον εἶναι. Ὁ μὲν γὰρ ἁμαρτίας καὶ μεγάλης ἁμαρτίας· ἐποιήσατο μνήμην · · Ἱλάσθητι γὰρ, φησὶ, τῇ ἀνομίᾳ μου, πολλὴ γάρ ἐστιν. · Ἐνταῦθα δὲ τῆς οἰκείας ἀρετῆς τὰ εἴδη διέξεισιν· ὅθεν ἡγοῦμαι τούτοις αὐτὸν χρήσασθαι· τοῖς λόγοις ὑπὸ τοῦ Σαούλ διωκόμενον, καὶ παρὰ τοῖς ἀλλοφύλοις διάγειν ἡναγκασμένον · οὓς δυσσεβείᾳ, καὶ δεισιδαιμονίᾳ, καὶ πάσῃ παρανομίᾳ συζῶντας ὁρῶν, ἔφευγεν αὐτῶν τοὺς συλλόγους, καὶ τὰς τοῖς δαίμοσιν ἐπιτελουμένας δημοθοινίας· διδάξει δὲ τοῦτο σαφέστερον ἡ τῶν ῥητῶν ἐρμηνεία. • Κρῖνόν με, Κύριε, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην, καὶ ἐπὶ τῷ Κυρίῳ ἐλπίζων, οὐ μὴ ἀσθενήσω. Απλότητι', φησὶ, κεχρημένος, καὶ κακὸν οὐδὲν εἰς τὸν Σαούλ δεδρακὼς, καὶ πικρῶς οὕτως ἐξελαυνόμενος, σὲ γενέσθαι, Δέσποτα, κριτὴν τῆς ἐμῆς δίκης ἀντιβολῶ· σὲ γὰρ οἶδα Θεὸν, καὶ τῆς σῆς προνοίας τὰς ἐμὰς ἐλπίδας ἐξήρτησα, καὶ θαῤῥῶ ὡς οὐκ ἔσομαι τοῖς διώκουσιν ὑποχείριος.
« Psalmos tǭ Dabid. » Kai touton ton psalmon -ho theios Dabid eis heauton eirēkenai dokei moi; hēgou mai de touton ekeinou progenesteron einai. Ho men gar hamartias kai megalēs hamartias; epoiēsato mnēmēn ; ; Hilasthēti gar, phēsi, tę̄ anomią mou, pollē gar estin. ; Entautha de tēs oikeias aretēs ta eidē diexeisin; hothen hēgoumai toutois auton chrēsasthai; tois logois hypo tou Saoul diōkomenon, kai para tois allophylois diagein hēnankasmenon ; hous dyssebeią, kai deisidaimonią, kai pasę̄ paranomią syzōntas horōn, epheugen autōn tous syllogous, kai tas tois daimosin epiteloumenas dēmothoinias; didaxei de touto saphesteron hē tōn rhētōn ermēneia. • Krinon me, Kyrie, hoti egō en akakią mou eporeuthēn, kai epi tǭ Kyriǭ elpizōn, ou mē asthenēsō. Aplotēti', phēsi, kechrēmenos, kai kakon ouden eis ton Saoul dedrakōs, kai pikrōs houtōs exelaunomenos, se genesthai, Despota, kritēn tēs emēs dikēs antibolō; se gar oida Theon, kai tēs sēs pronoias tas emas elpidas exērtēsa, kai tharrhō hōs ouk esomai tois diōkousin hypocheirios.
"A psalm of David." This psalm too the divine David seems to me to have spoken about himself; but I think it earlier than the previous one. For in that one he made mention of sin, and great sin: "Be merciful," he says, "to my iniquity, for it is great." Here he recounts the forms of his own virtue. Hence I think he used these words when pursued by Saul and forced to live among the foreigners. Seeing them living in impiety, superstition, and every lawlessness, he fled their gatherings and the public feasts held for the demons. The interpretation of the words will teach this more clearly. "Judge me, O Lord, for I have walked in my innocence, and hoping in the Lord I shall not be weak." "Having acted with simplicity," he says, "and done no harm to Saul, and yet being so bitterly driven out, I beg you, Master, to be the judge of my case. For I know you as God, I have hung my hopes on your providence, and I am confident that I shall not fall into the hands of my pursuers."
Ps 26:1 (25:1 LXX) (quotation, high confidence) · Ps 25:11 (24:11 LXX) (quotation, high confidence) · 1 Sam 27:1 (allusion, medium confidence)
Notes and citation
Summary: Psalm 26:1: written while David fled Saul among the Philistines, the psalm asks God to judge his innocence.
Notes on the original text
- Digital text corrected (stray letter (OCR)): καὶ κακὸν ὁ οὐδὲν → καὶ κακὸν οὐδὲν.
Cite (SBL): Theodoret, Interp. Ps. 25.1 (PG 80 80:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-1
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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.
25.2PG 80 80:1045
« Δοκίμασόν με, Κύριε, καὶ πείρασόν με πύρωσον τοὺς νεφρούς μου, καὶ τὴν καρδίαν μου. Κάντεῦθεν δῆλον ὡς τῆς ἁμαρτίας πρεσβύτερος ὁ ψαλμός. Ὡς ἁπλότητι γὰρ καὶ ἀκακίᾳ συζῶν, καὶ πεῖραν οὐκ ἔχων τῆς ἁμαρτίας, τῶν ἐπικινδύνων ἀγώνων ἐφίεται. Νεφροὺς δὲ καὶ καρδίαν τοὺς λογισμοὺς ὀνομάζει· καὶ τοῦτο πολλάκις εἰρήκαμεν.
« Dokimason me, Kyrie, kai peirason me pyrōson tous nephrous mou, kai tēn kardian mou. Kanteuthen dēlon hōs tēs hamartias presbyteros ho psalmos. Hōs haplotēti gar kai akakią syzōn, kai peiran ouk echōn tēs hamartias, tōn epikindynōn agōnōn ephietai. Nephrous de kai kardian tous logismous onomazei; kai touto pollakis eirēkamen.
"Test me, O Lord, and try me; refine my kidneys and my heart." From this too it is clear that the psalm is older than the sin. For as one living in simplicity and innocence, with no experience of sin, he longs for dangerous contests. By kidneys and heart he means the thoughts; we have said this often.
Ps 26:2 (25:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 26:2: David, still innocent, asks to be tested, showing the psalm predates his sin.
Cite (SBL): Theodoret, Interp. Ps. 25.2 (PG 80 80:1045; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-2
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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.
25.3PG 80 80:1045
«Ὅτι τὸ ἔλεός σου κατέναντι τῶν ὀφθαλμῶν μού ἐστιν. • Δοκιμασθῆναι δὲ καὶ χρυσίου δίκην πυρωθῆναι παρακαλῶ, ἐπειδὴ τῷ σῷ ἐλέει θαρρῶ, καὶ τὴν ἐντεῦθεν προσμένω βοήθειαν. Ὑπὸ τούτου γὰρ ἐρειδόμενος· « Καὶ εὐηρέστησα ἐν τῇ ἀληθείᾳ σου. » Εἶτα τῆς εὐαρεστήσεως τὰ εἴδη διέξεισιν.
«Hoti to eleos sou katenanti tōn ophthalmōn mou estin. • Dokimasthēnai de kai chrysiou dikēn pyrōthēnai parakalō, epeidē tǭ sǭ eleei tharrō, kai tēn enteuthen prosmenō boētheian. Hypo toutou gar ereidomenos; « Kai euērestēsa en tę̄ alētheią sou. » Eita tēs euarestēseōs ta eidē diexeisin.
"For your mercy is before my eyes." "I ask to be tested and refined like gold, since I trust in your mercy and await the help that comes from it." For supported by it: "I was well pleasing in your truth." Then he recounts the forms of his being well pleasing.
Ps 26:3 (25:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 26:3: trusting God's mercy, David asks to be refined like gold.
Cite (SBL): Theodoret, Interp. Ps. 25.3 (PG 80 80:1045; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
25.4PG 80 80:1045
« Οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος· καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω. Ἐμίσησα ἐκκλησίαν πονηρευομένων· καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω.» Οὕτω δὲ, φησὶ, τῆς σῆς πεφρόντικα θεραπείας, ὅτι καὶ παρὰ δυσσεβέσιν ἀνθρώποις καὶ παρανόμοις γενόμενος, τοὺς ἐκεῖθεν συλλό γους καὶ τὰς ἐπιβλαβεῖς αὐτῶν ἔφυγον συνουσίας. Σημαίνει δὲ διὰ τούτων τὴν παρὰ τοῖς ἀλλοφύλοις διαγωγὴν, οἷς διὰ τὴν φυγὴν συνοικεῖν ἡναγκασμένος, οὔτε τῆς δυσσεβείας, οὔτε τῆς παρανομίας αὐτοῖς ἠνέσχετο κοινωνῆσαι.
« Ouk ekathisa meta synedriou mataiotētos; kai meta paranomountōn ou mē eiselthō. Emisēsa ekklēsian ponēreuomenōn; kai meta asebōn ou mē kathisō.» Houtō de, phēsi, tēs sēs pephrontika therapeias, hoti kai para dyssebesin anthrōpois kai paranomois genomenos, tous ekeithen syllo gous kai tas epiblabeis autōn ephygon synousias. Sēmainei de dia toutōn tēn para tois allophylois diagōgēn, hois dia tēn phygēn synoikein hēnankasmenos, oute tēs dyssebeias, oute tēs paranomias autois ēnescheto koinōnēsai.
"I did not sit with a council of vanity, and I will not go in with transgressors. I hated the assembly of evildoers, and I will not sit with the ungodly." "I have so cared for your service," he says, "that even when I was among impious and lawless people I fled their gatherings and their harmful company." By these words he indicates his stay among the foreigners: forced by his flight to live with them, he could not bear to share either their impiety or their lawlessness.
Ps 26:4 (25:4 LXX) (quotation, high confidence) · Ps 26:5 (25:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 26:4–5: living among the Philistines, David avoided their gatherings and shared neither their impiety nor their lawlessness.
Cite (SBL): Theodoret, Interp. Ps. 25.4 (PG 80 80:1045; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-4
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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.
25.6PG 80 80:1045
Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου· καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε. Τοῦ ἀκοῦσαί με φωνὴν αἰνέσεώς σου, καὶ διηγήσασθαι πάντα τὰ θαυμάσιά σου.» Τούτων μὲν οὖν σφόδρα τὴν δεισιδαιμονίαν βδελύττομαι, ποθῶ δὲ τὸ σὸν ἰδεῖν θυσιαστήριον, Δέσποτα, καὶ τὰς σὰς ὑμνῳδίας εἰσδέξασθαι τοῖς ὠσὶ, καὶ τῶν σῶν θαυμάτων τὰς με» γαλουργίας τοὺς ἀγνοοῦντας διδάξαι. Τὸ δὲ · Νίψο μαι ἐν ἀθώοις τὰς χεῖράς μου, › ἔοικε τῷ ὑπὸ τοῦ Πιλάτου γεγενημένῳ, ὃς τῆς Ἰουδαϊκῆς μιαιφονίας κοινωνῆσαι μὴ βουληθεὶς, τὰς χεῖρας ἐνίψατο, καὶ τῷ ἔργῳ δεικνὺς τοῦ πράγματος τὴν φυγήν. Ὡς ἀθῶος τοίνυν, φησὶ, καὶ μηδεμίαν πρὸς αὐτοὺς ἐσχηκὼς κοινωνίαν, θαῤῥῶν ἀπονίψομαι καὶ τὰς χεῖρας. « Κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου καὶ τόπον σκηνώματος δόξης σου. Μή συναπολέσης μετὰ ἀσεβῶν τὴν ψυχήν μου, καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου. Ὧν εἰσινὲ ἐν χερσὶν αἱ ἀνομίαι· ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων. » ᾿Αντὶ τῆς εὐπρεπείας ὁ Σύμμαχος ἀνάκτορον ἔθηκεν • ἀντὶ δὲ ἀνδρῶν αἱμάτων, ἀνδρῶν μιαιφόνων. Θᾶττον δὲ, φησὶ, τῆς μετὰ τούτων διαγωγῆς ἐλευθέ ρωσον, Δέσποτα, ποθοῦντά σου τὸν οἶκον, τὸν τὴν σὴν ἀποστίλβοντα χάριν· ἵνα μὴ δυσσεβέσιν ἀνθρώποις, καὶ δωροδόκοις, καὶ μιαιφόνοις, καὶ προϊεμένοις τὸ δίκαιον συναπόλωμαι. Καὶ διὰ τούτων δὲ πάλιν τοὺς αὐτοὺς ἐδήλωσεν. Οἶκον δὲ τὴν σκηνὴν ὠνόμασεν · οὐδέπω γὰρ ὁ θεῖος νεὼς ᾠκοδόμητο· διὸ καὶ ἐπήγαγε ·
Nipsomai en athōois tas cheiras mou; kai kyklōsō to thysiastērion sou, Kyrie. Tou akousai me phōnēn aineseōs sou, kai diēgēsasthai panta ta thaumasia sou.» Toutōn men oun sphodra tēn deisidaimonian bdelyttomai, pothō de to son idein thysiastērion, Despota, kai tas sas hymnǭdias eisdexasthai tois ōsi, kai tōn sōn thaumatōn tas me» galourgias tous agnoountas didaxai. To de ; Nipso mai en athōois tas cheiras mou, › eoike tǭ hypo tou Pilatou gegenēmenǭ, hos tēs Ioudaïkēs miaiphonias koinōnēsai mē boulētheis, tas cheiras enipsato, kai tǭ ergǭ deiknys tou pragmatos tēn phygēn. Hōs athōos toinyn, phēsi, kai mēdemian pros autous eschēkōs koinōnian, tharrhōn aponipsomai kai tas cheiras. « Kyrie, ēgapēsa euprepeian oikou sou kai topon skēnōmatos doxēs sou. Mē synapolesēs meta asebōn tēn psychēn mou, kai meta andrōn haimatōn tēn zōēn mou. Hōn eisine en chersin hai anomiai; hē dexia autōn eplēsthē dōrōn. » ᾿Anti tēs euprepeias ho Symmachos anaktoron ethēken • anti de andrōn haimatōn, andrōn miaiphonōn. Thatton de, phēsi, tēs meta toutōn diagōgēs eleuthe rōson, Despota, pothounta sou ton oikon, ton tēn sēn apostilbonta charin; hina mē dyssebesin anthrōpois, kai dōrodokois, kai miaiphonois, kai proïemenois to dikaion synapolōmai. Kai dia toutōn de palin tous autous edēlōsen. Oikon de tēn skēnēn ōnomasen ; oudepō gar ho theios neōs ǭkodomēto; dio kai epēgage ;
"I will wash my hands among the innocent and go around your altar, O Lord, to hear the voice of your praise and to recount all your wonders." "I utterly loathe their superstition, but I long to see your altar, Master, to take in your hymns with my ears, and to teach those who do not know them the mighty works of your wonders." The words "I will wash my hands among the innocent" resemble what Pilate did: unwilling to share in the Jewish bloodshed, he washed his hands, showing by the act that he shunned the deed. "As one innocent, then," he says, "having had no fellowship with them, I will boldly wash my hands." "O Lord, I have loved the beauty of your house and the place where your glory dwells. Do not destroy my soul with the ungodly, nor my life with men of blood, in whose hands are iniquities; their right hand is filled with bribes." For "beauty" Symmachus put "palace," and for "men of blood," "murderous men." "Free me quickly, Master," he says, "from living with these, since I long for your house that shines with your grace, so that I may not perish with impious, bribe-taking, murderous men who abandon justice." By these words he again indicated the same people. He called the tabernacle a house, for the divine temple had not yet been built. That is why he added:
Ps 26:6 (25:6 LXX) (quotation, high confidence) · Ps 26:7 (25:7 LXX) (quotation, high confidence) · Ps 26:8 (25:8 LXX) (quotation, high confidence) · Ps 26:9 (25:9 LXX) (quotation, high confidence) · Ps 26:10 (25:10 LXX) (quotation, high confidence) · Matt 27:24 (allusion, high confidence)
Notes and citation
Summary: Psalm 26:6–10: David, shunning the Philistines' superstition, longs for God's tabernacle and asks not to perish with the wicked.
Notes on the original text
- Digital text corrected (marginal verse numbers (OCR)): τὰς χεῖρας. η'-'. « → τὰς χεῖρας. «.
Cite (SBL): Theodoret, Interp. Ps. 25.6 (PG 80 80:1045; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-6
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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.
25.11PG 80 80:1047
« Τόπον σκηνώματος δόξης σου. Ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην· λύτρωσαί με, Κύριε, καὶ ἐλέησόν με. Ὁ ποῦς μου ἔστη ἐν εὐθύτητι.» Τέως δὲ καὶ τούτοις συνών, τῇ τῆς πίστεως ἁπλότητι κέχρημαι, καὶ πάσης ἐμαυτὸν κακίας ἐχώρισα, κἂν τῇ τῆς εὐσεβείας εὐθύτητι τοὺς πόδας ἐρείσας, ἕστηκα τέως ἀσφαλῶς καὶ βεβαίως. ᾿Αντιβολῶ δὲ εἰς τέλος ταύτην φυλάξαι τὴν στάσιν· ἔσται δὲ τοῦτο, εἰ τῆς μετὰ τούτων ἀπαλλαγείην οἰκήσεως. « Ἐν ἐκκλησίαις εὐλογήσω σε, Κύριε. · Ἐντεῦθεν μάλιστα σαφέστερον μεμαθήκαμεν, ὡς εἰς αὐτὸν εἴρηται τὸν Δαβὶδ ὁ ψαλμός. Ὑπέσχετο γὰρ ἐν ἁπάσαις αὐτὸν ταῖς κατὰ τὴν οἰκουμένην ἐκκλησίαις διὰ τῆς τῶν ψαλμῶν συγγραφῆς ὑμνήσειν τε καὶ εὐλογήσειν, προφητικοῖς ὅμμασι τὴν τῆς οἰκουμένης προβλέπων μεταβολήν. Ἔλαβε δὲ καὶ τὸ τέλος ἡ προφητεία. · ἐν πάσῃ γὰρ γῇ καὶ θαλάσσῃ διὰ τῶν εὐσεβῶν στομάτων ὁ μέγας Δαβὶδ ἀνυμνεῖ τὸν εὐεργέτην Θεόν.
« Topon skēnōmatos doxēs sou. Egō de en akakią mou eporeuthēn; lytrōsai me, Kyrie, kai eleēson me. Ho pous mou estē en euthytēti.» Teōs de kai toutois synōn, tę̄ tēs pisteōs haplotēti kechrēmai, kai pasēs emauton kakias echōrisa, kan tę̄ tēs eusebeias euthytēti tous podas ereisas, hestēka teōs asphalōs kai bebaiōs. ᾿Antibolō de eis telos tautēn phylaxai tēn stasin; estai de touto, ei tēs meta toutōn apallageiēn oikēseōs. « En ekklēsiais eulogēsō se, Kyrie. ; Enteuthen malista saphesteron memathēkamen, hōs eis auton eirētai ton Dabid ho psalmos. Hypescheto gar en hapasais auton tais kata tēn oikoumenēn ekklēsiais dia tēs tōn psalmōn syngraphēs hymnēsein te kai eulogēsein, prophētikois hommasi tēn tēs oikoumenēs problepōn metabolēn. Elabe de kai to telos hē prophēteia. ; en pasę̄ gar gę̄ kai thalassę̄ dia tōn eusebōn stomatōn ho megas Dabid anymnei ton euergetēn Theon.
"The place where your glory dwells." "But I walked in my innocence; redeem me, O Lord, and have mercy on me. My foot stood in uprightness." "Meanwhile, though I live with these people, I keep the simplicity of faith and have separated myself from all wickedness; and having planted my feet on the uprightness of piety, I have stood so far safely and firmly. I beg you to keep me in this standing to the end; and this will be if I am freed from living with them." "In the assemblies I will bless you, O Lord." From this above all we have learned more clearly that the psalm was spoken of David himself. For he promised to hymn and bless God in all the churches throughout the world through his writing of the psalms, foreseeing with prophetic eyes the change of the world. And the prophecy has been fulfilled: in every land and sea, through pious mouths, the great David hymns God his benefactor.
Ps 26:8 (25:8 LXX) (quotation, high confidence) · Ps 26:11 (25:11 LXX) (quotation, high confidence) · Ps 26:12 (25:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 26:8, 11–12: David asks to stand firm in innocence and foresees that his psalms will bless God in the churches of the whole world.
Cite (SBL): Theodoret, Interp. Ps. 25.11 (PG 80 80:1047; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/25-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.