Interpretation of the Psalms 26.1–28.11
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 26
26.1PG 80 80:1047
« Ψαλμὸς τῷ Δαβίδ, πρὸ τοῦ χρισθῆναι. » η Ταύτην ἐν τῷ Ἑξαπλῷ τὴν ἐπιγραφὴν οὐχ εὗρον", ἀλλ᾽ ἐν ἐνίοις ἀντιγράφοις . Ἐντεῦθεν δ᾽ ὅμως ἔλαβόν τινες ἀφορμὴν τοῦ πάσας τὰς ἐπιγραφὰς, ὡς οὐκ ἀληθεῖς, ἐκβάλλειν. Πῶς γὰρ, φασὶ, οἷόν τε ἦν μηδέπω χρισθέντα τὸν Δαβίδ, μηδὲ τοῦ παναγίου Πνεύματος τὴν χάριν δεξάμενον, προφητικούς γράψαι ψαλμούς; ἄλλως τε καὶ νέος ὢν τηνικαῦτα, πρόβατα ποιμαίνων, οὐ βασιλείαν ἰθύνων, οὐδὲ ὑπό τινων διωκόμενος δυσμενῶν; Ἔδει δὲ αὐτοὺς συνιδεῖν, ὡς δις λέγει χρισθῆναι τὸν Δαβὶδ ἡ τῶν Βασιλειῶν ἱστορία, μᾶλλον δὲ τρίς. Πρῶτον μὲν ἐν τῇ Βηθλεέμ, ὑπὸ Σαμουήλ τοῦ προφήτου. Δεύτερον δὲ ἐν Χεβρών, ὑπὸ τῆς Ἰούδα φυλῆς, μετὰ τὴν ἀναίρεσιν Σαούλ. Τὸ δὲ τρίτον, ὑπὸ πασῶν τῶν φυλῶν, μετὰ τὴν τελευτὴν τοῦ Μεμφιβοσθέ. Λέγει δὲ οὕτως περὶ τῆς δευτέρας χρίσεως· « Καὶ ἐπηρώτησε Δαβὶδ διὰ Κυρίου λέγων· Εἰ ἀναβῶ εἰς μίαν τῶν πόλεων τῆς Ἰουδαίας; καὶ εἶπε Κύριος πρὸς αὐτὸν, ᾿Ανάβηθι. Καὶ εἶπε Δαβὶδ, Ποῦ ἀναβῶ; καὶ εἶπε· Εἰς Χεβρών. » Εἶτα διηγησάμενος ὁ ἱστοριογράφος, ὅπως ἀνῆλθεν, ἐπήγαγε· « Καὶ ἔρχονται ἄνδρες τῆς Ἰουδαίας, καὶ χρίουσιν ἐκεῖ τὸν Δαβίδ, τοῦ βασιλεύειν ἐπὶ τὸν οἶκον᾿ Ἰούδα. » Περὶ δὲ τῆς τρίτης πάλιν οὕτως· « Καὶ παραγίνονται πᾶσαι αἱ φυλαὶ Ἰσραὴλ πρὸς Δαβὶδ εἰς Χεβρών. » Καὶ μετ᾿ ὀλίγον· « Καὶ διέθετο αὐτοῖς ὁ βασιλεὺς Δαβὶδ διαθήκην ἐν Χεβρών ἐνώπιον Κυρίου, καὶ χρίουσι τὸν Δαβὶδ εἰς βασιλέα ἐπὶ πάντα τὸν Ἰσραήλ. » Ὡς εἶναι δῆλον, ὅτι τὸν ψαλμὸν τοῦτον εἴρηκε, πρὶν τὴν δευτέραν δέξασθαι χειροτονίαν, καὶ προφανῶς ἐγχειρισθῆναι τὴν τῶν πραγμάτων οἰκονομίαν· τοίνυν δε διωκόμενος ὑπὸ τοῦ Σαούλ τούτοις δὲ ἐχρήσατο τοῖς λόγοις, ἡνίκα πρὸς ᾿Αβιμέλεχος εἰσῆλθε τὸν ἱερέα, καὶ ἐν τῇ τοῦ Θεοῦ σκηνῇ προσευξάμενος, καὶ τὴν ὑπὸ τῶν ἁγίων ἄρτων εὐλογίαν λαβὼν, διέφυγε τοῦ πολεμοῦντος τὰς χεῖρας. Τοῦτο δὲ καὶ ἐν αὐτῷ τῷ ψαλμῷ λέγει · «Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου. Τότε καὶ Δωὴκ ὁ Ἰδουμαῖος τὰς βασιλικὰς ἡμιόνους νέμων ἐκεῖ, τοῦ Δαβὶδ τὴν φυγὴν τῷ Σαούλ κατεμήνυσε. Διόπερ ἐν τῷ ψαλμῷ λέγει, ὅτι Ἐπανέστησαν ἐπ᾿ ἐμὲ μάρτυρες ἄδικοι. » Σαφέστερον δὲ ταῦτα ἡ κατὰ μέρος ἑρμηνεία διδάξει · « Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι; Κύριος ὑπερασπιστὴς τῆς ζωῆς μου, ἀπὸ τίνος δειλιάσω ; » Ὑπὸ σοῦ, φησὶ, φωτιζόμενος, καὶ τῷ νοερῷ σου φωτὶ καταυγαζόμενος, πάντων ὁμοῦ τῶν πολεμούντων καταφρονῶ.
« Psalmos tǭ Dabid, pro tou christhēnai. » ē Tautēn en tǭ Hexaplǭ tēn epigraphēn ouch heuron", all᾽ en eniois antigraphois . Enteuthen d᾽ homōs elabon tines aphormēn tou pasas tas epigraphas, hōs ouk alētheis, ekballein. Pōs gar, phasi, hoion te ēn mēdepō christhenta ton Dabid, mēde tou panagiou Pneumatos tēn charin dexamenon, prophētikous grapsai psalmous? allōs te kai neos ōn tēnikauta, probata poimainōn, ou basileian ithynōn, oude hypo tinōn diōkomenos dysmenōn? Edei de autous synidein, hōs dis legei christhēnai ton Dabid hē tōn Basileiōn historia, mallon de tris. Prōton men en tę̄ Bēthleem, hypo Samouēl tou prophētou. Deuteron de en Chebrōn, hypo tēs Iouda phylēs, meta tēn anairesin Saoul. To de triton, hypo pasōn tōn phylōn, meta tēn teleutēn tou Memphibosthe. Legei de houtōs peri tēs deuteras chriseōs; « Kai epērōtēse Dabid dia Kyriou legōn; Ei anabō eis mian tōn poleōn tēs Ioudaias? kai eipe Kyrios pros auton, ᾿Anabēthi. Kai eipe Dabid, Pou anabō? kai eipe; Eis Chebrōn. » Eita diēgēsamenos ho historiographos, hopōs anēlthen, epēgage; « Kai erchontai andres tēs Ioudaias, kai chriousin ekei ton Dabid, tou basileuein epi ton oikon᾿ Iouda. » Peri de tēs tritēs palin houtōs; « Kai paraginontai pasai hai phylai Israēl pros Dabid eis Chebrōn. » Kai met᾿ oligon; « Kai dietheto autois ho basileus Dabid diathēkēn en Chebrōn enōpion Kyriou, kai chriousi ton Dabid eis basilea epi panta ton Israēl. » Hōs einai dēlon, hoti ton psalmon touton eirēke, prin tēn deuteran dexasthai cheirotonian, kai prophanōs encheiristhēnai tēn tōn pragmatōn oikonomian; toinyn de diōkomenos hypo tou Saoul toutois de echrēsato tois logois, hēnika pros ᾿Abimelechos eisēlthe ton hierea, kai en tę̄ tou Theou skēnę̄ proseuxamenos, kai tēn hypo tōn hagiōn artōn eulogian labōn, diephyge tou polemountos tas cheiras. Touto de kai en autǭ tǭ psalmǭ legei ; «Hoti ekrypse me en skēnę̄ autou en hēmerą kakōn mou. Tote kai Dōēk ho Idoumaios tas basilikas hēmionous nemōn ekei, tou Dabid tēn phygēn tǭ Saoul katemēnyse. Dioper en tǭ psalmǭ legei, hoti Epanestēsan ep᾿ eme martyres adikoi. » Saphesteron de tauta hē kata meros hermēneia didaxei ; « Kyrios phōtismos mou kai sōtēr mou, tina phobēthēsomai? Kyrios hyperaspistēs tēs zōēs mou, apo tinos deiliasō ? » Hypo sou, phēsi, phōtizomenos, kai tǭ noerǭ sou phōti kataugazomenos, pantōn homou tōn polemountōn kataphronō.
"A psalm of David, before he was anointed." I did not find this title in the Hexapla, but in some copies. Yet from it some have taken occasion to throw out all the titles as untrue. "For how," they say, "was it possible for David, not yet anointed and not yet having received the grace of the all-holy Spirit, to write prophetic psalms, especially since he was then young, tending sheep, not directing a kingdom nor pursued by any enemies?" They ought to have noticed that the history of the Kingdoms says David was anointed twice, or rather three times: first in Bethlehem by Samuel the prophet; second in Hebron by the tribe of Judah, after Saul was killed; and third by all the tribes, after the death of Mephibosheth. It speaks thus of the second anointing: "And David inquired through the Lord, saying, Shall I go up into one of the cities of Judea? And the Lord said to him, Go up. And David said, Where shall I go up? And he said, To Hebron." Then, having narrated how he went up, the historian added: "And men of Judea come, and anoint David there to reign over the house of Judah." And again of the third: "And all the tribes of Israel come to David at Hebron." And a little after: "And King David made a covenant with them in Hebron before the Lord, and they anoint David king over all Israel." So it is clear that he spoke this psalm before receiving the second appointment and being openly entrusted with the management of affairs. Pursued by Saul, he used these words when he went in to Abimelech the priest, prayed in God's tabernacle, received the blessing of the holy bread, and escaped the hands of the one making war on him. He says this in the psalm itself: "For he hid me in his tabernacle in the day of my troubles." Then too Doeg the Idumean, who was grazing the royal mules there, informed Saul of David's flight. That is why he says in the psalm, "Unjust witnesses rose up against me." The detailed interpretation will teach this more clearly. "The Lord is my light and my Savior; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid?" "Enlightened by you," he says, "and illumined by your spiritual light, I despise all my enemies together."
Ps 27:1 (26:1 LXX) (quotation, high confidence) · 1 Sam 16:13 (allusion, high confidence) · 2 Sam 2:1 (quotation, high confidence) · 2 Sam 2:4 (quotation, high confidence) · 2 Sam 5:1 (quotation, high confidence) · 2 Sam 5:3 (quotation, high confidence) · 1 Sam 21:1 (allusion, high confidence) · 1 Sam 21:7 (allusion, high confidence) · 1 Sam 22:9 (allusion, high confidence) · Ps 27:5 (26:5 LXX) (quotation, high confidence) · Ps 27:12 (26:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:1: the title "before he was anointed" refers to David's second anointing, at Hebron; the psalm was spoken when he fled Saul and was helped at the tabernacle.
- "Abimelech": so Theodoret, with the Septuagint's spelling for Ahimelech (1 Sam 21:1). "Mephibosheth": Theodoret's name for Saul's son Ish-bosheth.
Notes on the original text
- Digital text corrected (split word with margin letter (OCR); stray letters (OCR)): Λέγει το δὲ οὔτως οι περὶ → Λέγει δὲ οὕτως περὶ; τῆς Ἰου- Β΄ δαίας → τῆς Ἰουδαίας.
Cite (SBL): Theodoret, Interp. Ps. 26.1 (PG 80 80:1047; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-1
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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.
26.2PG 80 80:1049
· Ἐν τῷ ἐγγίζειν ἐπ᾿ ἐμὲ κακοῦντας, τοῦ φαγεῖν τὰς σάρκας μου· οἱ θλίβοντές με, καὶ οἱ ἐχθροί μου αὐτοὶ ἡσθένησαν, καὶ ἔπεσον. » Οὐκ ἐψεύσθην, φησὶ, τῆς ἐλπίδος, οὕτω τῇ σῇ θαῤῥήσας ῥοπῇ. Καὶ γὰρ φθάσαντές με σε οἱ δίκην θηρίων διώκοντες, καὶ θοίνην ὠμοβόρον ποιήσασθαι πειραθέντες, ἐμὲ μὲν οὐκ ἐλωβήσαντο, αὐτοὶ δὲ πανωλεθρίαν ὑπέμειναν. Τοῦτο δὲ γεγενῆσθαι πολλάκις ἡ ἱστορία διδάσκει. Καὶ ἅπαξ γὰρ, καὶ δὶς, ὑπὸ τοῦ Σαούλ θηρευθεὶς, τὰς ἄρκυας διέφυγε, μᾶλλον δὲ αὐτὸν ἀνεῖλεν ἂν, εἴπερ ἠθέλησε, τὸν διώκοντα· ἀλλὰ αὐτὸς μὲν τὴν οἰκείαν ἐπεδείξατο φιλοσοφίαν, ἐκεῖνος δὲ παρὰ τοῖς ἀλλοφύλοις ἔτισε τῆς πονηρίας ποινήν· πρόῤῥησίς ἐστι τοίνυν τῶν ἐσομένων τὰ εἰρημένα.
; En tǭ engizein ep᾿ eme kakountas, tou phagein tas sarkas mou; hoi thlibontes me, kai hoi echthroi mou autoi hēsthenēsan, kai epeson. » Ouk epseusthēn, phēsi, tēs elpidos, houtō tę̄ sę̄ tharrhēsas rhopę̄. Kai gar phthasantes me se hoi dikēn thēriōn diōkontes, kai thoinēn ōmoboron poiēsasthai peirathentes, eme men ouk elōbēsanto, autoi de panōlethrian hypemeinan. Touto de gegenēsthai pollakis hē historia didaskei. Kai hapax gar, kai dis, hypo tou Saoul thēreutheis, tas arkyas diephyge, mallon de auton aneilen an, eiper ēthelēse, ton diōkonta; alla autos men tēn oikeian epedeixato philosophian, ekeinos de para tois allophylois etise tēs ponērias poinēn; prorrhēsis esti toinyn tōn esomenōn ta eirēmena.
"When evildoers drew near against me to eat my flesh, those who afflict me and my enemies themselves grew weak and fell." "I was not cheated of my hope," he says, "having so trusted in your aid. For those who pursued me like wild beasts and overtook me, and tried to make a savage feast of me, did me no harm, but themselves suffered utter destruction." The history teaches that this happened often. For once and twice, hunted by Saul, he escaped the nets; indeed he would have killed his pursuer if he had wished. But he showed his own wisdom of life, while Saul paid the penalty of his wickedness among the foreigners. What is said, then, is a prediction of things to come.
Ps 27:2 (26:2 LXX) (quotation, high confidence) · 1 Sam 24:4 (allusion, medium confidence) · 1 Sam 26:9 (allusion, medium confidence) · 1 Sam 31:4 (allusion, medium confidence)
Notes and citation
Summary: Psalm 27:2: David's enemies, though they hunted him like beasts, fell, as Saul did, while David twice spared him.
Cite (SBL): Theodoret, Interp. Ps. 26.2 (PG 80 80:1049; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-2
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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.
26.3PG 80 80:1051
· Ἐὰν παρατάξηται ἐπ᾿ ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἡ καρδία μου· ἐὰν ἐπαναστῇ ἐπ᾿ ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω. » Τοσαύτην, φησὶ, πεῖραν τῆς ἐπικουρίας λαβών, κἂν δὲς τοσοῦτοι, κἂν τρὶς, προσβαλεῖν μοι πειραθῶσι πολέμιοι, καταθαῤῥῶ τῶν δεινῶν, τῇ ἐλπίδι ταύτῃ καθωπλισμένος.
; Ean parataxētai ep᾿ eme parembolē, ou phobēthēsetai hē kardia mou; ean epanastę̄ ep᾿ eme polemos, en tautę̄ egō elpizō. » Tosautēn, phēsi, peiran tēs epikourias labōn, kan des tosoutoi, kan tris, prosbalein moi peirathōsi polemioi, katatharrhō tōn deinōn, tę̄ elpidi tautę̄ kathōplismenos.
"If an army is drawn up against me, my heart will not fear; if war rises against me, in this I hope." "Having had such experience of your help," he says, "even if twice or three times as many enemies try to attack me, I take courage against the dangers, armed with this hope."
Ps 27:3 (26:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:3: having experienced God's help, David fears no army.
Cite (SBL): Theodoret, Interp. Ps. 26.3 (PG 80 80:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-3
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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.
26.4PG 80 80:1051
« Μίαν ᾐτησάμην παρὰ Κυρίου; ταύτην ζητήσω· τὸ κατοικεῖν· ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου· τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου· ἐσκέπασέ με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ· ἐν πέτρᾳ ὕψωσέ με. Ἐγὼ δὲ, φησὶ, τοσαύτης ἀπολαύσας εὐεργεσίας, οὐ πλοῦτον ζητῶ τὸ τὸν ἐμὸν εὐεργέτην, καὶ δυναστείαν, οὐδὲ βασιλείαν καὶ δόξαν, ἀλλὰ τὸ διηνεκῶς τῷ θείῳ προσεδρεύειν ναῷ, καὶ τὸ θεῖον ἐκεῖθεν κατοπτρίζεσθαι κάλλος, καὶ ἐπισκοπεῖν ἅπαντα τὰ κατὰ νόμον γινόμενα· πεῖραν γὰρ ἔχω τῆς ὠφελείας, ἤδη τὴν ἐκεῖθεν σωτηρίαν δρεψάμενος, καὶ τῶν διωκόντων τὰς χεῖρας διαφυγών· ταῦτα καὶ ἥτησεν ὁ μέγας Δαβίδ, καὶ ἔλαβε παρά τοῦ μεγαλοδώρου Θεοῦ. Αὐτὸς γὰρ καὶ τὴν θείαν ἐπανήγαγε κιβωτὸν, καὶ σκηνὴν ἑτέραν θαυμασιωτέραν ἐπήξατο, καὶ τοὺς διαφόρους τῶν ψαλτῳδῶν χορούς συνεστήσατο· καὶ ταῦτα ἐκ τῆς τῶν Παραλειπομένων βίβλου μάθοι τις ἂν ἀκριβέστερον. Τὸ δέ· • Μίαν ᾐτησάμην παρὰ Κυρίου", » ἀντὶ τοῦ, «μίαν χάριν.» Οὕτω γὰρτα νοητέον.
« Mian ę̄tēsamēn para Kyriou? tautēn zētēsō; to katoikein; en oikǭ Kyriou pasas tas hēmeras tēs zōēs mou; tou theōrein me tēn terpnotēta Kyriou, kai episkeptesthai ton naon ton hagion autou. Hoti ekrypse me en skēnę̄ autou en hēmerą kakōn mou; eskepase me en apokryphǭ tēs skēnēs autou; en petrą hypsōse me. Egō de, phēsi, tosautēs apolausas euergesias, ou plouton zētō to ton emon euergetēn, kai dynasteian, oude basileian kai doxan, alla to diēnekōs tǭ theiǭ prosedreuein naǭ, kai to theion ekeithen katoptrizesthai kallos, kai episkopein hapanta ta kata nomon ginomena; peiran gar echō tēs ōpheleias, ēdē tēn ekeithen sōtērian drepsamenos, kai tōn diōkontōn tas cheiras diaphygōn; tauta kai hētēsen ho megas Dabid, kai elabe para tou megalodōrou Theou. Autos gar kai tēn theian epanēgage kibōton, kai skēnēn heteran thaumasiōteran epēxato, kai tous diaphorous tōn psaltǭdōn chorous synestēsato; kai tauta ek tēs tōn Paraleipomenōn biblou mathoi tis an akribesteron. To de; • Mian ę̄tēsamēn para Kyriou", » anti tou, «mian charin.» Houtō garta noēteon.
"One thing I asked of the Lord; this I will seek: to dwell in the house of the Lord all the days of my life, to behold the delight of the Lord, and to visit his holy temple. For he hid me in his tabernacle in the day of my troubles; he sheltered me in the secret place of his tabernacle; he set me high on a rock." "Having enjoyed so great a benefit," he says, "I do not ask my benefactor for wealth and power, nor kingdom and glory, but to attend constantly at the divine temple, to behold from there the divine beauty as in a mirror, and to watch over all that is done according to the law. For I have experience of the benefit, having already reaped the salvation that comes from there and escaped the hands of my pursuers." These things the great David both asked and received from God, who gives great gifts. For he brought back the divine ark, set up another, more wonderful tabernacle, and established the various choirs of psalm singers; one may learn this more exactly from the book of Chronicles. "One thing I asked of the Lord" means "one favor"; so it must be understood.
Ps 27:4 (26:4 LXX) (quotation, high confidence) · Ps 27:5 (26:5 LXX) (quotation, high confidence) · 2 Sam 6:17 (allusion, medium confidence) · 1 Chr 16:4 (allusion, medium confidence)
Notes and citation
Summary: Psalm 27:4–5: David asked not for power but to dwell near God's house, and received it when he brought up the ark and set up the choirs.
Cite (SBL): Theodoret, Interp. Ps. 26.4 (PG 80 80:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-4
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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.
26.6PG 80 80:1051
« Καὶ νῦν ἰδοὺ ὕψωσε κεφαλήν μου ἐπ' ἐχθρούς μου· ἐκύκλωσα καὶ ἔθυσα ἐν τῇ σκηνῇ αὐτοῦ θυσίαν αἰνέσεως καὶ ἀλαλαγμοῦ”". » Ἐνταῦθα ὁ χρόνος ἐνήλλακται · τοῦτο δὲ καὶ ὁ ᾿Ακύλας ἐδίδαξεν· ἀντὶ γὰρ τοῦ, ὕψωσε κεφαλήν μου, ὑψωθήσεται ή κεφαλή μου τέθεικεν. Σημαίνει" τοίνυν, ὅτι βασιλεύσει, καὶ περιγενήσεται τῶν δυσμενῶν, καὶ κυκλώσει αὐτοὺς ὁ νῦν ὑπ' αὐτῶν κυκλούμενος· καὶ τῷ Θεῷ προσοίσει, οὐ τὰς νομικὰς θυσίας ἐν τῇ σκηνῇ, ἀλλὰ τὴν τῆς αἰνέσεως θυσίαν, ἣν ἐν πάσαις ταῖς κατὰ τὴν οἰκουμένην ἐκκλησίαις, διὰ τῶν τῷ Θεῷ πεπιστευκότων, νύκτωρ καὶ μεθ' ἡμέραν προσφέρει. Ἔνια μέντοι τῶν ἀντιγράφων, « θυσίαν το αἰνέσεως ἔχει καὶ ἀλαλαγμοῦ·, τὴν αὐτὴν δὲ ἔχει διάνοιαν. ᾿Αλαλαγμὸς γὰρ ἐστι πολεμικὴ φωνὴ, ὑπὸ τῶν θαῤῥαλεωτέρων γινομένη κατὰ τῶν δειλιώντων. Τοιουτότροπος δι δὲ καὶ ἡ ὑμνῳδία· εὐθυμούντων γάρ ἐστιν ἡ φωνὴ, καὶ τὸν Θεὸν ἀνυμνούντων. «Εὐθυμεῖ γάρ τις, φησὶν, ἐν ὑμῖν; ψαλλέτω. » – « ῎Ασω καὶ ψαλῶ τῷ Κυρίῳ. » Δῆλον κἀντεῦθεν, ὡς ἐνήλλακται ἐν τοῖς ποῤῥηθεῖσιν ὁ χρόνος· ὑπισχνείται γὰρ ᾄσειν, καὶ τὸν ὕμνον προσοίσειν.
« Kai nyn idou hypsōse kephalēn mou ep' echthrous mou; ekyklōsa kai ethysa en tę̄ skēnę̄ autou thysian aineseōs kai alalagmou”". » Entautha ho chronos enēllaktai ; touto de kai ho ᾿Akylas edidaxen; anti gar tou, hypsōse kephalēn mou, hypsōthēsetai ē kephalē mou tetheiken. Sēmainei" toinyn, hoti basileusei, kai perigenēsetai tōn dysmenōn, kai kyklōsei autous ho nyn hyp' autōn kykloumenos; kai tǭ Theǭ prosoisei, ou tas nomikas thysias en tę̄ skēnę̄, alla tēn tēs aineseōs thysian, hēn en pasais tais kata tēn oikoumenēn ekklēsiais, dia tōn tǭ Theǭ pepisteukotōn, nyktōr kai meth' hēmeran prospherei. Enia mentoi tōn antigraphōn, « thysian to aineseōs echei kai alalagmou;, tēn autēn de echei dianoian. ᾿Alalagmos gar esti polemikē phōnē, hypo tōn tharrhaleōterōn ginomenē kata tōn deiliōntōn. Toioutotropos di de kai hē hymnǭdia; euthymountōn gar estin hē phōnē, kai ton Theon anymnountōn. «Euthymei gar tis, phēsin, en hymin? psalletō. » – « ᾿Asō kai psalō tǭ Kyriǭ. » Dēlon kanteuthen, hōs enēllaktai en tois porrhētheisin ho chronos; hypischneitai gar ąsein, kai ton hymnon prosoisein.
"And now behold, he lifted up my head over my enemies; I went around and offered in his tabernacle a sacrifice of praise and shouting." Here the tense is changed; Aquila taught this too, for instead of "he lifted up my head" he put "my head will be lifted up." He indicates, then, that he will reign, prevail over his enemies, and surround them, he who is now surrounded by them; and that he will offer to God not the sacrifices of the law in the tabernacle but the sacrifice of praise, which he offers night and day in all the churches throughout the world through those who have believed in God. Some copies have "a sacrifice of praise and shouting"; it has the same sense. For shouting is a cry of war, raised by the bolder against the timid. Hymn singing is of this kind, for it is the voice of those who are cheerful and hymn God: "Is anyone among you cheerful?" it says. "Let him sing psalms." "I will sing and make music to the Lord." From this too it is clear that the tense is changed in what was foretold: he promises to sing and to offer the hymn.
Ps 27:6 (26:6 LXX) (quotation, high confidence) · Jas 5:13 (quotation, high confidence)
Notes and citation
Summary: Psalm 27:6: Aquila shows the verse is future: David will triumph and offer, through the churches, the sacrifice of praise rather than the sacrifices of the law.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 26.6 (PG 80 80:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-6
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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.
26.7PG 80 80:1053
« Εἰσάκουσον, Κύριε, τῆς φωνῆς μου ἧς ἐκέκραξα· ἐλέησόν με, καὶ εἰσάκουσόν μου.» Ἔλεον μὲν αἰτεῖ, οὐκ ἄδικον δὲ, ἀλλὰ καὶ μάλα δίκαιον.
« Eisakouson, Kyrie, tēs phōnēs mou hēs ekekraxa; eleēson me, kai eisakouson mou.» Eleon men aitei, ouk adikon de, alla kai mala dikaion.
"Hear, O Lord, my voice with which I cried; have mercy on me and hear me." He asks for mercy, yet not unjust mercy, but quite just.
Ps 27:7 (26:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:7: David asks for mercy, which in his case is also just.
Cite (SBL): Theodoret, Interp. Ps. 26.7 (PG 80 80:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-7
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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.
26.8PG 80 80:1053
«Σοὶ, φησὶν, εἶπεν ἡ καρδία μου, Κύριον ζητήσω.» Οὐ γὰρ λόγοις ἐχρησάμην ἀληθείας γεγυμνωμένοις, ἀλλὰ τῆς διανοίας συνομολογούσης τοῖς λόγοις δὲ τὸ ἔργον ἐπέθηκα. « Ἐξεζήτησε σε τὸ πρόσωπόν μου.» Καὶ οὐκ ἀποχρήσει τὰ ἤδη γενόμενα· ἀλλὰ τοῦτο δράσω καὶ εἰς τὸν ἔπειτα χρόνον, • Τὸ πρόσωπόν σου, φησὶ, Κύριε, ζητήσω.» Μὴ τοίνυν ἀπώσῃ με ποθοῦντα, μηδὲ τοῦ ποθουμένου στερήσης.
«Soi, phēsin, eipen hē kardia mou, Kyrion zētēsō.» Ou gar logois echrēsamēn alētheias gegymnōmenois, alla tēs dianoias synomologousēs tois logois de to ergon epethēka. « Exezētēse se to prosōpon mou.» Kai ouk apochrēsei ta ēdē genomena; alla touto drasō kai eis ton epeita chronon, • To prosōpon sou, phēsi, Kyrie, zētēsō.» Mē toinyn apōsę̄ me pothounta, mēde tou pothoumenou sterēsēs.
"To you," he says, "my heart said, I will seek the Lord." "I did not use words stripped of truth, but with my mind agreeing with my words I added the deed to them." "My face sought you." "And what has already been done will not suffice; I will do this also in time to come." "Your face, O Lord," he says, "I will seek." "Do not then thrust me away as I long for you, nor deprive me of what I long for."
Ps 27:8 (26:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:8: David's seeking of God is sincere and will continue.
Cite (SBL): Theodoret, Interp. Ps. 26.8 (PG 80 80:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-8
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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.
26.9PG 80 80:1053
«Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ· καὶ μὴ ἐκκλίνῃς ἐν ὀργῇ ἀπὸ τοῦ δούλου σου.» Τοῦτο ἐκ μεταφορᾶς τέθεικε τῶν ὀργιζομένων, καὶ τοὺς προσιόντας ἀποστρεφομένων, καὶ εἰς ἑτέραν ὁδὸν ἐκκλίνειν πειρωμένων. « Βοηθός μου γενοῦ, μὴ ἀποσκορακίσῃς με, καὶ μὴ ἐγκαταλίπης με, ὁ Θεὸς ὁ Σωτήρ μου.» Τὸ, μὴ ἀποσκορακίσης με, μὴ ἀποῤῥίψης με” εἶπον οἱ ἄλλοι ἑρμηνευταί· ἀπὸ τῆς – ἔξωθεν δὲ παιδείας οἱ Ἑβδομήκοντα τοῦτο τὸ ὄνομα πεποιήκασι. Τὸ γὰρ εἰς κόρακας ὕβρις τις ἦν παρὰ τοῖς πάλαι ἀπό τινος μύθου γεγενημένη.
«Mē apostrepsę̄s to prosōpon sou ap᾿ emou; kai mē ekklinę̄s en orgę̄ apo tou doulou sou.» Touto ek metaphoras tetheike tōn orgizomenōn, kai tous prosiontas apostrephomenōn, kai eis heteran hodon ekklinein peirōmenōn. « Boēthos mou genou, mē aposkorakisę̄s me, kai mē enkatalipēs me, ho Theos ho Sōtēr mou.» To, mē aposkorakisēs me, mē aporrhipsēs me” eipon hoi alloi hermēneutai; apo tēs – exōthen de paideias hoi Hebdomēkonta touto to onoma pepoiēkasi. To gar eis korakas hybris tis ēn para tois palai apo tinos mythou gegenēmenē.
"Do not turn your face away from me, and do not turn aside in anger from your servant." He set this as a metaphor from angry people who turn away from those who approach them and try to turn off onto another road. "Be my helper; do not cast me to the crows, and do not forsake me, O God my Savior." For "do not cast me to the crows" the other translators said "do not cast me off." The Seventy took this word from secular learning: "to the crows" was an insult among the ancients that arose from some fable.
Ps 27:9 (26:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:9: David asks God not to turn away in anger; the Septuagint's "cast to the crows" comes from a Greek curse.
Cite (SBL): Theodoret, Interp. Ps. 26.9 (PG 80 80:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-9
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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.
26.10PG 80 80:1053
«Ὅτι ὁ πατήρ μου καὶ ἡ μήτηρ μου ἐγκατἐλιπόν με, ὁ δὲ Κύριος προσελάβετό με. Διωκόμενος γὰρ ὑπὸ τοῦ Σαούλ, πόῤῥω διάγειν τῶν γεγεννηκότων ἡνάγκαστο· ἀρκεῖς δὲ, φησὶ, μοι ἀντὶ πάντων, ὦ Δέσποτα.
«Hoti ho patēr mou kai hē mētēr mou enkatelipon me, ho de Kyrios proselabeto me. Diōkomenos gar hypo tou Saoul, porrhō diagein tōn gegennēkotōn hēnankasto; arkeis de, phēsi, moi anti pantōn, ō Despota.
"For my father and my mother forsook me, but the Lord took me up." Pursued by Saul, he was forced to live far from his parents. "But you, Master," he says, "are enough for me in place of all."
Ps 27:10 (26:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:10: separated from his parents in his flight, David finds God enough.
Cite (SBL): Theodoret, Interp. Ps. 26.10 (PG 80 80:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-10
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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.
26.11PG 80 80:1053
« Νομοθέτησόν με, Κύριε, ἐν τῇ ὁδῷ σου· καὶ ὁδήγησόν με ἐν τρίβῳ εὐθείᾳ. › ᾿Αντὶ τοῦ, νομοθέτησόν με, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων φώτισον εἰρήκασιν· ὁ δὲ Σύμμαχος, ὑπόδειξόν μοι τὴν ὀδόν σου. Ἐπειδὴ πόῤῥω, φησὶ, διάγειν τῶν ὁμοφύλων ἠνάγκασμαι, αὐτός μοι γενοῦ καὶ νομοθέτης καὶ ποδηγὸς, ὑποδεικνύς μοι τὴν πρὸς σὲ φέρουσαν τρίβον. • Ἕνεκεν τῶν ἐχθρῶν· μου. Μὴ παραδῷς με εἰς ψυχὰς θλιβόντων με. » Ταπεινοῦ φρονήματος ἔκγονα” τὰ ῥήματα ταῦτα. Λέγει γὰρ. ὅτι Ἐγὼ μὲν τῆς σωτηρίας ἀνάξιος, ἀλλ᾽ ὅμως ἥκιστα τοὺς νῦν πολεμοῦντας ἡδικηκὼς, ἀδίκως ἐλαύνομαι. Μὴ παραδῷς τοίνυν τοῖς ἀδικοῦσε τὸν ἀδικούμενον. « "Ὅτι ἐπανέστησάν μοι μάρτυρες ἄδικοι, καὶ · ἐψεύσατο ἡ ἀδικία ἑαυτῇ .» Ὁ δὲ ᾿Ακύλας τοῦτο σαφέστερον εἴρηκεν· ᾿Αντέστησαν' μάρτυρες ψευδεῖς, καὶ ἐξεφάνη ἡ ἀδικία». Αὐτοὶ μὲν γὰρ, φησὶ, συκοφαντίαις ἐχρήσαντο κατ᾿ ἐμοῦ, ἐγὼ δὲ λώβην ' οὐδεμίαν ἐντεῦθεν ἐδεξάμην διὰ τὴν σὴν βοήθειαν· ἀντεστράφη δὲ κατὰ τῶν ἀδίκων, καὶ τὰ πεμφθέντα παρ᾿ αὐτῶν κατ᾿ ἐμοῦ βέλη κατ' αὐτῶν πάλιν ἀνέστρεψε. Τοῦτο δὲ ἀπὸ τῆς κοινῆς εἶληπται χρήσεως· εἰώθαμεν γὰρ καὶ ἡμεῖς περὶ τῶν ἐπιβουλευόντων μὲν, οὐ βλαπτόντων δὲ, λέγειν· Ἑαυτὸν ἔβλαψεν, οὐκ ἐμέ. Οὕτω καὶ ὁ μακάριος ἔφη Δαβίδ· • Ἐψεύσατο ἡ ἀδικία ἑαυτῇ ". Ἐγὼ δὲ πιστεύω· τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ἐν γῇ ζώντων.» Οὐ γὰρ μόνον κατὰ τὸν παρόντα βίον κρείττων ἔσομαι τῶν πολεμίων· ἀλλὰ καὶ τῶν προσδοκωμένων ἀγαθῶν ἐν ἀπολαύσει γενήσομαι· εἶτα προσφέρει πᾶσιν ἀνθρώποις παραίνεσιν.
« Nomothetēson me, Kyrie, en tę̄ hodǭ sou; kai hodēgēson me en tribǭ eutheią. › ᾿Anti tou, nomothetēson me, ho men ᾿Akylas kai ho Theodotiōn phōtison eirēkasin; ho de Symmachos, hypodeixon moi tēn odon sou. Epeidē porrhō, phēsi, diagein tōn homophylōn ēnankasmai, autos moi genou kai nomothetēs kai podēgos, hypodeiknys moi tēn pros se pherousan tribon. • Heneken tōn echthrōn; mou. Mē paradǭs me eis psychas thlibontōn me. » Tapeinou phronēmatos ekgona” ta rhēmata tauta. Legei gar. hoti Egō men tēs sōtērias anaxios, all᾽ homōs hēkista tous nyn polemountas hēdikēkōs, adikōs elaunomai. Mē paradǭs toinyn tois adikouse ton adikoumenon. « "Hoti epanestēsan moi martyres adikoi, kai ; epseusato hē adikia heautę̄ .» Ho de ᾿Akylas touto saphesteron eirēken; ᾿Antestēsan' martyres pseudeis, kai exephanē hē adikia». Autoi men gar, phēsi, sykophantiais echrēsanto kat᾿ emou, egō de lōbēn ' oudemian enteuthen edexamēn dia tēn sēn boētheian; antestraphē de kata tōn adikōn, kai ta pemphthenta par᾿ autōn kat᾿ emou belē kat' autōn palin anestrepse. Touto de apo tēs koinēs eilēptai chrēseōs; eiōthamen gar kai hēmeis peri tōn epibouleuontōn men, ou blaptontōn de, legein; Heauton eblapsen, ouk eme. Houtō kai ho makarios ephē Dabid; • Epseusato hē adikia heautę̄ ". Egō de pisteuō; tou idein ta agatha Kyriou en gę̄ zōntōn.» Ou gar monon kata ton paronta bion kreittōn esomai tōn polemiōn; alla kai tōn prosdokōmenōn agathōn en apolausei genēsomai; eita prospherei pasin anthrōpois parainesin.
"Give me a law, O Lord, in your way, and guide me on a straight path." For "give me a law," Aquila and Theodotion said "enlighten me," and Symmachus, "show me your way." "Since I have been forced to live far from my own people," he says, "be yourself my lawgiver and guide, showing me the path that leads to you." "Because of my enemies. Do not hand me over to the souls of those who afflict me." These words are the offspring of a humble mind. For he says: "I am unworthy of salvation; yet, having done no wrong at all to those now warring against me, I am unjustly driven out. Do not then hand over the wronged to the wrongdoers." "For unjust witnesses rose up against me, and injustice lied to itself." Aquila said this more clearly: "False witnesses stood against me, and injustice was exposed." "They used slanders against me," he says, "but because of your help I received no harm from them; it was turned against the unjust, and the arrows they sent at me it turned back on them." This is taken from common usage. We too are accustomed to say of those who plot but do no harm: "He harmed himself, not me." So the blessed David said, "Injustice lied to itself." "But I believe that I shall see the good things of the Lord in the land of the living." "For I shall not only prevail over my enemies in the present life, but shall also come to enjoy the good things we await." Then he offers an exhortation to all people.
Ps 27:11 (26:11 LXX) (quotation, high confidence) · Ps 27:12 (26:12 LXX) (quotation, high confidence) · Ps 27:13 (26:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:11–13: David asks God to guide him, says the slanders of his enemies recoiled on them, and trusts to see God's good things in the life to come.
Notes on the original text
- Digital text corrected (margin letter (OCR)): ἐπιβουλευόντων μὲν, οὐ βλαπτόντων δὲ, Β΄ λέγειν → ἐπιβουλευόντων μὲν, οὐ βλαπτόντων δὲ, λέγειν.
Cite (SBL): Theodoret, Interp. Ps. 26.11 (PG 80 80:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-11
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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.
26.14PG 80 80:1055
« Ὑπόμεινον τὸν Κύριον. » Καὶ πῶς τοῦτο γένοιτ᾽ ἂν δυνατόν; « ᾿Ανδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον. » Ὁ νοῦς, φησὶ, τῇ ἀνδρείᾳ καθοπλιζόμενος, καὶ διὰ ταύτης τῶν προσβαλλόντων παθημάτων περιγινόμενος, κρατύνεται καὶ νικᾷ, καὶ τὰς θείας ἐπαγγελίας προσμένει, ὧν μετὰ τοῦ συνεργήσαντος σώματος γίνεται κληρονόμος· γῆν δὲ ζώντων καλεῖ τὸν προσδοκώμενον βίον, ὡς τοῦ θανάτου κεχωρισμένον, καὶ φθορᾶς καὶ λύπης ἐλεύθερον.
« Hypomeinon ton Kyrion. » Kai pōs touto genoit᾽ an dynaton? « ᾿Andrizou, kai krataiousthō hē kardia sou, kai hypomeinon ton Kyrion. » Ho nous, phēsi, tę̄ andreią kathoplizomenos, kai dia tautēs tōn prosballontōn pathēmatōn periginomenos, kratynetai kai niką, kai tas theias epangelias prosmenei, hōn meta tou synergēsantos sōmatos ginetai klēronomos; gēn de zōntōn kalei ton prosdokōmenon bion, hōs tou thanatou kechōrismenon, kai phthoras kai lypēs eleutheron.
"Wait for the Lord." And how could this be possible? "Be courageous, and let your heart be strong, and wait for the Lord." "The mind," he says, "armed with courage and through it prevailing over the passions that assail it, is strengthened and conquers, and awaits the divine promises, of which it becomes heir together with the body that worked with it." He calls the expected life the land of the living, as separated from death and free from corruption and grief.
Ps 27:14 (26:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 27:14: courage overcomes the passions and awaits God's promises, which soul and body will inherit in the land of the living.
Notes on the original text
- Digital text corrected (stray letter (OCR)): ἐπαγγελίας Ο προσμένει → ἐπαγγελίας προσμένει.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 26.14 (PG 80 80:1055; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/26-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 27
27.1PG 80 80:1055
« Ψαλμὸς τῷ Δαβίδ. » ["Αδει τὸν ψαλμὸν ἐκ προσώπου τῶν πιστευσάντων εἰς Χριστόν· διὰ δεήσεως εἰς ἐπικουρίαν καλῶν τὸν Χριστόν· ἅμα δὲ καὶ τῆς Ἰουδαίων ἀπονοίας κατάῤῥησιν ἔχει” καὶ εὐχὴν τοῦ χωρισθῆναι τῆς ἐκείνων χειρὸς, μᾶλλον δὲ καὶ τῆς μερίδος. ] « Πρὸς σὲ, Κύριε, κεκράξομαι, ὁ Θεός μου, μὴ παρασιωπήσῃς ἀπ᾿ ἐμοῦ • μήποτε παρασιωπήσῃς ἀπ᾿ ἐμοῦ, καὶ ὁμοιωθήσομαι τοῖς καταβαίνουσιν εἰς λάκκον.» Εἴρηται μὲν ὁ ψαλμὸς ὑπὸ τοῦ Δαβὶδ, ἡνίκα ὑπὸ τοῦ Σαούλ ἐδιώκετο, καὶ τῶν δοκούντων εἶναι φίλων ἐπεβουλεύετο, καὶ μηνυόντων, καὶ κατάδηλον αὐτὸν τῷ Σαούλ πειρωμένων ποιεῖν· τοιοῦτος ἦν το ὁ Δωήκ, τοιοῦτοι οἱ Ζιφαῖοι, καὶ ἕτεροι πρὸς τούτοις πολλοί. ᾿Αρμόττει δὲ καὶ οὗτος, καὶ μέντοι καὶ οἱ πρὸ τούτου ψαλμοὶ, παντὶ τοιαύταις περιπίπτοντι συμφοράῖς. Ἔνεστι γὰρ ὁμοίως τῷ μακαρίῳ Δαβίδ, καὶ καρτερῆσαι τὸν βουλόμενον , καὶ τοῦ Θεοῦ δεηθῆναι, καὶ τῆς ἐκεῖθεν προμηθείας τυχεῖν· τὸ κεκράξομαι μέντοι τέθεικεν οὐκ ἐπὶ φωνῆς, ἀλλ᾽ ἐπὶ προθυμίας καὶ συντόνου καὶ σπουδαίας εὐχῆς· τὸ δὲ μὴ παρασιωπήσῃς ἀπ' ἐμοῦ, ἐκ μεταφορᾶς ἔλαβε τῶν ὑπό τινων παρακαλουμένων, καὶ πρὸς οὐδὲν ἀποκρίνασθαι βουλομένων. Διό φησιν, Ἐὰν παρασιωπήσῃς ἀπ᾿ ἐμοῦ, καὶ τῆς βοηθείας γυμνώσης με, παραυτίκα τῷ θανάτῳ παραδοθήσομαι· τοῦτον γὰρ ἐκάλεσε λάκκον· ἐπειδὴ λάκκῳ παραπλησίως ὁ τάφος ὀρύττεται.
« Psalmos tǭ Dabid. » ["Adei ton psalmon ek prosōpou tōn pisteusantōn eis Christon; dia deēseōs eis epikourian kalōn ton Christon; hama de kai tēs Ioudaiōn aponoias katarrhēsin echei” kai euchēn tou chōristhēnai tēs ekeinōn cheiros, mallon de kai tēs meridos. ] « Pros se, Kyrie, kekraxomai, ho Theos mou, mē parasiōpēsę̄s ap᾿ emou • mēpote parasiōpēsę̄s ap᾿ emou, kai homoiōthēsomai tois katabainousin eis lakkon.» Eirētai men ho psalmos hypo tou Dabid, hēnika hypo tou Saoul ediōketo, kai tōn dokountōn einai philōn epebouleueto, kai mēnyontōn, kai katadēlon auton tǭ Saoul peirōmenōn poiein; toioutos ēn to ho Dōēk, toioutoi hoi Ziphaioi, kai heteroi pros toutois polloi. ᾿Armottei de kai houtos, kai mentoi kai hoi pro toutou psalmoi, panti toiautais peripiptonti symphorais. Enesti gar homoiōs tǭ makariǭ Dabid, kai karterēsai ton boulomenon , kai tou Theou deēthēnai, kai tēs ekeithen promētheias tychein; to kekraxomai mentoi tetheiken ouk epi phōnēs, all᾽ epi prothymias kai syntonou kai spoudaias euchēs; to de mē parasiōpēsę̄s ap' emou, ek metaphoras elabe tōn hypo tinōn parakaloumenōn, kai pros ouden apokrinasthai boulomenōn. Dio phēsin, Ean parasiōpēsę̄s ap᾿ emou, kai tēs boētheias gymnōsēs me, parautika tǭ thanatǭ paradothēsomai; touton gar ekalese lakkon; epeidē lakkǭ paraplēsiōs ho taphos oryttetai.
"A psalm of David." [He sings the psalm in the person of those who believed in Christ, calling on Christ for help by prayer; at the same time it contains a denunciation of the madness of the Jews and a prayer to be separated from their hand, or rather from their lot.] "To you, O Lord, I will cry; my God, do not be silent toward me; lest you be silent toward me and I become like those who go down into the pit." The psalm was spoken by David when he was pursued by Saul and plotted against by those who seemed to be friends, who informed on him and tried to reveal him to Saul. Such was Doeg, such were the Ziphites, and many others besides. This psalm, and indeed the psalms before it, fits anyone who falls into such misfortunes. For anyone who wishes may, like the blessed David, endure, pray to God, and obtain his providence. "I will cry" he set not of the voice but of eagerness and intense, earnest prayer. "Do not be silent toward me" he took as a metaphor from those who are entreated by someone and will make no answer. So he says: "If you are silent toward me and strip me of help, I shall at once be handed over to death." This he called a pit, since the grave is dug like a pit.
Ps 28:1 (27:1 LXX) (quotation, high confidence) · 1 Sam 22:9 (allusion, medium confidence) · 1 Sam 23:19 (allusion, medium confidence)
Notes and citation
Summary: Psalm 28:1: David, betrayed by informers while fleeing Saul, begs God not to be silent and leave him to death.
- The bracketed passage closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena; its anti-Jewish reading is translated as written.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): "Αδει τὸν ψαλμὸν → ["Αδει τὸν ψαλμὸν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 27.1 (PG 80 80:1055; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-1
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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.
27.2PG 80 80:1057
Εἰσάκουσον, Κύριε, τῆς φωνῆς τῆς δεήσεώς μου, ἐν τῷ δέεσθαι πρὸς σὲ, ἐν τῷ αἴρειν με χεῖράς μου πρὸς ναὸν ἅγιόν σου.» Οὐδέπω μὲν ὁ ναὸς ᾠκοδόμητο· τὴν δὲ σκηνὴν ὀνομάζει ναὸν, ἐν ᾗ προσηύχετο, πόῤῥω μὲν ὢν κατὰ τὸ σῶμα, τὸν δὲ νοῦν ἐκεῖ παραπέμπων. Οὕτω καὶ ὁ μακάριος Δανιὴλ ἐν Βαβυλῶνι προσευχόμενος, πρὸς τὴν Ἱερουσαλήμ τετραμμένας ἀνεῴγνυ φωταγωγούς, οὐκ ἐκεῖ περιγεγράφθαι τὸ θεῖον ὑποπτεύων, ἀλλ' ἐκεῖ τὴν θείαν ἐπιφάνειαν γεγενῆσθαι μεμαθηκώς.
Eisakouson, Kyrie, tēs phōnēs tēs deēseōs mou, en tǭ deesthai pros se, en tǭ airein me cheiras mou pros naon hagion sou.» Oudepō men ho naos ǭkodomēto; tēn de skēnēn onomazei naon, en hę̄ prosēucheto, porrhō men ōn kata to sōma, ton de noun ekei parapempōn. Houtō kai ho makarios Daniēl en Babylōni proseuchomenos, pros tēn Hierousalēm tetrammenas aneǭgny phōtagōgous, ouk ekei perigegraphthai to theion hypopteuōn, all' ekei tēn theian epiphaneian gegenēsthai memathēkōs.
"Hear, O Lord, the voice of my supplication, when I pray to you, when I lift up my hands toward your holy temple." The temple had not yet been built; he calls temple the tabernacle, toward which he prayed, being far away in body but sending his mind there. So too the blessed Daniel, praying in Babylon, opened windows facing Jerusalem, not supposing that the divine was circumscribed there, but having learned that the divine manifestation had taken place there.
Ps 28:2 (27:2 LXX) (quotation, high confidence) · Dan 6:10 (allusion, high confidence)
Notes and citation
Summary: Psalm 28:2: David prays toward the tabernacle as Daniel prayed toward Jerusalem, not because God is confined there.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 27.2 (PG 80 80:1057; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-2
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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.
27.3PG 80 80:1057
« Μὴ συνελκύσῃς με μετὰ ἁμαρτωλῶν, καὶ μετὰ ἐργαζομένων τὴν ἀδικίαν μὴ συναπολέσῃς με, τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν· κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν. » Μηδεμίαν ἔχειν κοινωνίαν μετὰ τῶν διπλόῃ κεχρημένων ὁ μακάριος ἱκετεύει Δαβίδ. Βδελυροὺς γὰρ εἶναί φησι τοὺς ἕτερα μὲν φθεγγομένους, ἔτερα δὲ βουλευομένους. Οὗ δὴ χάριν καὶ πρόσφορα τοῖς ἐπιτηδεύμασι βούλεται αὐτοὺς τρυγῆσαι τὰ ἐπίχειρα. Φησὶ γάρ
« Mē synelkysę̄s me meta hamartōlōn, kai meta ergazomenōn tēn adikian mē synapolesę̄s me, tōn lalountōn eirēnēn meta tōn plēsion autōn; kaka de en tais kardiais autōn. » Mēdemian echein koinōnian meta tōn diploę̄ kechrēmenōn ho makarios hiketeuei Dabid. Bdelyrous gar einai phēsi tous hetera men phthengomenous, etera de bouleuomenous. Hou dē charin kai prosphora tois epitēdeumasi bouletai autous trygēsai ta epicheira. Phēsi gar
"Do not drag me away with sinners, and do not destroy me with those who work injustice, who speak peace with their neighbors but evils are in their hearts." The blessed David begs to have no fellowship with the double-minded. For he says that those are loathsome who say one thing and plan another. That is why he wishes them to reap wages suited to their practices. For he says:
Ps 28:3 (27:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 28:3: David asks not to share the fate of hypocrites who speak peace but plot evil.
Cite (SBL): Theodoret, Interp. Ps. 27.3 (PG 80 80:1057; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-3
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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.
27.4PG 80 80:1057
Δὸς αὐτοῖς, Κύριε, κατὰ τὰ ἔργα αὐτῶν, καὶ κατὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν. Καὶ τὰ ἔργα τῶν χειρῶν αὐτῶν δὸς αὐτοῖς· ἀπόδος τὸ ἀνταπόδομα αὐτῶν αὐτοῖς. • Μηδεὶς δὲ τὸν δίκαιον ἐπαρᾶσθαι τοῖς ἐχθροῖς νομιζέτω· οὐ γάρ ἐστιν ἀρᾶς τὰ εἰρημένα, ἀλλὰ ψήφου δικαίας. « ᾿Απόδος γὰρ, φησὶ, τὸ ἀνταπόδομα αὐτῶν αὐτοῖς· · ταῖς οἰκείαις, φησὶν, ἐπιβουλαῖς περιπέσοιεν, αἷς κατ' ἀλλήλων καττύουσι τοῦτο καὶ ἐν τῷ ἑβδόμῳ ψαλμῷ, « Ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται. • Εἶτα τὴν αἰτίαν τῆς τιμωρίας διδάσκει .
Dos autois, Kyrie, kata ta erga autōn, kai kata tēn ponērian tōn epitēdeumatōn autōn. Kai ta erga tōn cheirōn autōn dos autois; apodos to antapodoma autōn autois. • Mēdeis de ton dikaion eparasthai tois echthrois nomizetō; ou gar estin aras ta eirēmena, alla psēphou dikaias. « ᾿Apodos gar, phēsi, to antapodoma autōn autois; ; tais oikeiais, phēsin, epiboulais peripesoien, hais kat' allēlōn kattyousi touto kai en tǭ hebdomǭ psalmǭ, « Epistrepsei ho ponos autou eis kephalēn autou, kai epi koryphēn autou hē adikia autou katabēsetai. • Eita tēn aitian tēs timōrias didaskei .
"Give them, O Lord, according to their works and according to the wickedness of their practices. Give them according to the works of their hands; render them their recompense." Let no one think that the righteous man curses his enemies. What is said belongs not to a curse but to a just verdict. "For render them," he says, "their recompense": "may they fall into their own plots, which they stitch together against one another." So too in the seventh psalm: "His toil will return upon his head, and his injustice will come down upon his crown." Then he teaches the cause of the punishment.
Ps 28:4 (27:4 LXX) (quotation, high confidence) · Ps 7:16 (7:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 28:4: the request for recompense is not a curse but a just verdict that the plotters fall into their own snares.
Cite (SBL): Theodoret, Interp. Ps. 27.4 (PG 80 80:1057; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-4
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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.
27.5PG 80 80:1059
« Ὅτι οὐ συνῆκαν εἰς τὰ ἔργα Κυρίου, καὶ εἰς τὰ ἔργα τῶν χειρῶν αὐτοῦ. » Ταῦτα δὲ, φησὶ, δεδράκασιν, οὔτε λόγον, οὔτε ἔργον θεῖον μαθεῖν ἐθελήσαντες. • Διὸ δὴ καθελεῖς αὐτοὺς, καὶ οὐ μὴ οἰκοδομήσεις αὐτούς. » Λυσιτελής γὰρ τοῖς κακοῖς οἰκοδόμοις ἡ τῆς πονηρᾶς οἰκοδομίας κατάλυσις· καὶ ἐντεῦθεν μέντοι δῆλον, ὡς καὶ τὰ προειρημένα προαγορευτικῶς εἶπεν, οὐκ αὐτοῖς ἐπαρώμενος, ἀλλὰ τὰ ἐσόμενα προθεσπίζων· οὐ γὰρ εἶπε κάθελε, ἀλλὰ, καθελεῖς, καὶ οὐ μὴ οἰκοδομήσεις. Εἶτα πάλιν τῆς θείας ἀποκαλύψεως ἀπολαύσας, καὶ πόρρωθεν τὴν ἐσομένην βοήθειαν θεωρήσας, εἰς ὑμνῳδίαν τὴν γλῶτταν ἐκίνησεν.
« Hoti ou synēkan eis ta erga Kyriou, kai eis ta erga tōn cheirōn autou. » Tauta de, phēsi, dedrakasin, oute logon, oute ergon theion mathein ethelēsantes. • Dio dē katheleis autous, kai ou mē oikodomēseis autous. » Lysitelēs gar tois kakois oikodomois hē tēs ponēras oikodomias katalysis; kai enteuthen mentoi dēlon, hōs kai ta proeirēmena proagoreutikōs eipen, ouk autois eparōmenos, alla ta esomena prothespizōn; ou gar eipe kathele, alla, katheleis, kai ou mē oikodomēseis. Eita palin tēs theias apokalypseōs apolausas, kai porrōthen tēn esomenēn boētheian theōrēsas, eis hymnǭdian tēn glōttan ekinēsen.
"For they did not understand the works of the Lord and the works of his hands." "They did these things," he says, "unwilling to learn either a divine word or a divine work." "Therefore you will tear them down and not build them up." For the tearing down of a wicked building is profitable to bad builders. From this too it is clear that he spoke the preceding words as prediction, not cursing them but foretelling what would happen. For he did not say "tear down" but "you will tear down, and you will not build up." Then again, enjoying divine revelation and seeing from afar the help to come, he moved his tongue to hymn singing.
Ps 28:5 (27:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 28:5: the future tense shows that David is foretelling the downfall of those who refused to learn God's works, not cursing them.
Cite (SBL): Theodoret, Interp. Ps. 27.5 (PG 80 80:1059; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-5
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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.
27.6PG 80 80:1059
« Εὐλογητὸς Κύριος, ὅτι εἰσήκουσε τῆς φωνῆς τῆς δεήσεώς μου. Κύριος βοηθός μου, καὶ ὑπερασπιστής μου. » Καὶ δεικνὺς τὴν αἰτίαν τῆς ταχείας ἐπικουρίας, ἐπήγαγεν· « "Ότι ἐπ᾿ αὐτῷ ἤλπισεν ἡ καρδία μου, καὶ ἐβοηθήθην, καὶ ἀνέθαλεν ἡ σάρξ μου. » Ἡ γὰρ εἰς αὐτὸν ἐλπὶς πρόξενός μοι τῆς προμηθείας ταύτης ἐγένετο. Διδ δὴ τῆς διὰ τὴν φυγὴν κακουχίας ἀπαλλαγεὶς, ἀνέθηλά τε καὶ ἤνθησα, καὶ τὴν ἐκ τῆς εὐθυμίας εὐεξίαν ἀπέλαβον. « Καὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ. » ᾿Αντὶ τοῦ, Οὐ βίαιον, ἀλλ᾽ ἐθελούσιον αὐτῷ προσφέρω τὸν ὕμνον· οὕτω καὶ ἀλλαχοῦ φησιν, « Ἑκουσίως θύσω σοι, » καὶ πάλιν, « Τὰ ἑκούσια τοῦ στόματός μου εὐδόκησον δὴ, Κύριε. ›
« Eulogētos Kyrios, hoti eisēkouse tēs phōnēs tēs deēseōs mou. Kyrios boēthos mou, kai hyperaspistēs mou. » Kai deiknys tēn aitian tēs tacheias epikourias, epēgagen; « "Oti ep᾿ autǭ ēlpisen hē kardia mou, kai eboēthēthēn, kai anethalen hē sarx mou. » Hē gar eis auton elpis proxenos moi tēs promētheias tautēs egeneto. Did dē tēs dia tēn phygēn kakouchias apallageis, anethēla te kai ēnthēsa, kai tēn ek tēs euthymias euexian apelabon. « Kai ek thelēmatos mou exomologēsomai autǭ. » ᾿Anti tou, Ou biaion, all᾽ ethelousion autǭ prospherō ton hymnon; houtō kai allachou phēsin, « Hekousiōs thysō soi, » kai palin, « Ta hekousia tou stomatos mou eudokēson dē, Kyrie. ›
"Blessed be the Lord, for he heard the voice of my supplication. The Lord is my helper and my protector." And showing the cause of the swift help he added: "For my heart hoped in him, and I was helped, and my flesh flourished again." "For my hope in him won me this providence. Therefore, freed from the hardship of flight, I flourished again and bloomed and recovered the good health that comes from cheerfulness." "And with my will I will confess him": that is, "I offer him the hymn not under compulsion but willingly." So he says elsewhere, "I will sacrifice to you willingly," and again, "Be pleased, O Lord, with the freewill offerings of my mouth."
Ps 28:6 (27:6 LXX) (quotation, high confidence) · Ps 28:7 (27:7 LXX) (quotation, high confidence) · Ps 54:6 (53:8 LXX) (quotation, high confidence) · Ps 119:108 (118:108 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 28:6–7: David blesses God for swift help won by hope and offers him willing praise.
Notes on the original text
- Digital text corrected (split word (OCR)): ἀν… ἐθηλά τε → ἀνέθηλά τε.
Cite (SBL): Theodoret, Interp. Ps. 27.6 (PG 80 80:1059; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-6
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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.
27.8PG 80 80:1059
« Κύριος κραταίωμα τοῦ λαοῦ αὐτοῦ ἐστιν, καὶ ὑπερασπιστὴς τῶν σωτηρίων τοῦ Χριστοῦ αὐτοῦ ἐστιν. » Ὑμνῶ δὲ αὐτὸν ὡς ἀγαθὸν Δεσπότην, ἰσχὺν, καὶ ῥώμην, καὶ σωτηρίαν, καὶ βασιλεῖ, καὶ λαῷ φιλοτίμως παρέχοντα· Χριστὸν γὰρ ἑαυτὸν ὡς βασιλέα καλεῖ. Κοινὸν γὰρ τοῦτο τὸ ὄνομα καὶ βασιλέων, καὶ προφητῶν, καὶ ἱερέων ὑπῆρχε.
« Kyrios krataiōma tou laou autou estin, kai hyperaspistēs tōn sōtēriōn tou Christou autou estin. » Hymnō de auton hōs agathon Despotēn, ischyn, kai rhōmēn, kai sōtērian, kai basilei, kai laǭ philotimōs parechonta; Christon gar heauton hōs basilea kalei. Koinon gar touto to onoma kai basileōn, kai prophētōn, kai hiereōn hypērche.
"The Lord is the strength of his people, and he is the protector of the salvation of his anointed." "I hymn him as a good Master who generously grants strength, might, and salvation both to king and to people." He calls himself anointed as king; for this name was common to kings, prophets, and priests.
Ps 28:8 (27:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 28:8: God strengthens both people and king, whom David calls his anointed.
Cite (SBL): Theodoret, Interp. Ps. 27.8 (PG 80 80:1059; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-8
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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.
27.9PG 80 80:1059
« Σῶσον τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου, καὶ ποίμανον αὐτοὺς, καὶ ἔπαρον αὐτοὺς, ἕως τοῦ αἰῶνος. » Ταύτης τοίνυν, φησὶ, τῆς εὐλογίας καὶ σωτηρίας τῷ σῷ μετάδος λαῷ ἰθύνων σε καὶ ποιμαίνων, καὶ ὑπερτέρους ἀποφαίνων τῶν πολεμίων. Καὶ βασιλεῖ δὲ πρέπουσα ἡ ὑπὲρ τοῦ λαοῦ προσευχή · ἀξιάγαστον δὲ καὶ τοῦτο τοῦ μεγάλου Δαβίδ, ὅτι καὶ διωκόμενος ὑπὸ τοῦ λαοῦ • συνεπολέμουν γὰρ τῷ Σαούλ· τὴν ὑπὲρ αὐτῶν ἱκετείαν προσέφερε τῷ Θεῷ· προεώρα γὰρ αὐτῶν τὴν σε έσομένην μεταβολὴν, καὶ οὐχ ἑώρα τὴν ἀδικίαν, ἀλλὰ τὴν ἐσομένην δουλείαν.
« Sōson ton laon sou, kai eulogēson tēn klēronomian sou, kai poimanon autous, kai eparon autous, heōs tou aiōnos. » Tautēs toinyn, phēsi, tēs eulogias kai sōtērias tǭ sǭ metados laǭ ithynōn se kai poimainōn, kai hyperterous apophainōn tōn polemiōn. Kai basilei de prepousa hē hyper tou laou proseuchē ; axiagaston de kai touto tou megalou Dabid, hoti kai diōkomenos hypo tou laou • synepolemoun gar tǭ Saoul; tēn hyper autōn hiketeian prosephere tǭ Theǭ; proeōra gar autōn tēn se esomenēn metabolēn, kai ouch heōra tēn adikian, alla tēn esomenēn douleian.
"Save your people and bless your inheritance; shepherd them and lift them up forever." "Give your people, then," he says, "a share in this blessing and salvation, directing and shepherding them and making them superior to their enemies." The prayer for the people befits a king. And this too is admirable in the great David: though pursued by the people (for they fought on Saul's side), he offered supplication to God for them. For he foresaw their coming change, and he looked not at their injustice but at the service they would later render.
Ps 28:9 (27:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 28:9: David prays for the people even while they side with Saul against him, foreseeing their change.
Cite (SBL): Theodoret, Interp. Ps. 27.9 (PG 80 80:1059; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/27-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 28
28.1PG 80 80:1061
« Ψαλμὸς τῷ Δαβίδ· ἐξόδου σκηνῆς. » Οὐδὲ ταύτην εὗρον ἐν τῷ Ἑξαπλῷ τὴν ἐπιγραφὴν, ἀλλ᾽ ἔν τισιν ἀντιγράφοις· ἐντεῦθέν τινες τῶν συγγραφέων ὀρμώμενοι ψήθησαν τὸν μακάριον Δαβὶδ τοῦτον εἰρηκέναι τὸν ψαλμὸν, ἡνίκα τὴν κιβωτὸν ἐπανήγαγεν. Οὐδεμίαν δὲ τοιαύτην διάνοιαν ἔχει τοῦ ψαλμοῦ τὰ ῥήματα· ἕτερα γὰρ ὁ ψαλμὸς προθεσπίζει. Διπλῆν δὲ ὅμως ἔχει τὴν προφητείαν· τὴν μὲν ἀρμόττουσαν Ἐζεκίᾳ τῷ βασιλεῖ, τὴν δὲ τῷ πάντων ἡμῶν βασιλεῖ, ὃς τῶν εἰδώλων καταλύσας τὴν πλάνην, ταῖς ἀκτῖσι τῆς θεογνωσίας τὴν οἰκουμένην ἐφώτισεν· ἐγὼ δὲ τὴν μὲν εἰς τὸν Ἐζεκίαν προφητείαν συντόμως ἐρῶ, διὰ πλειόνων δὲ τὴν ἡμετέραν, ὡς μᾶλλον ἡμῖν προσήκουσαν. θαυμάσιος Ἐζεκίας τῶν ᾿Ασσυρίων περιγινόμενος, καὶ τῷ παραδόξῳ τῆς νίκης ἐπαγαλλόμενος, παρακελεύεται τῷ λαῷ θυσίαις ἀμείβεσθαι τὸν Θεὸν, καὶ ὕμνους αὐτῷ καὶ δοξολογίαν προσφέρειν, καὶ ἐν τῇ αὐλῇ αὐτοῦ τῇ ἁγίᾳ τὴν νενομισμένην λατρείαν ἐπιτελεῖν. Ἐπειδήπερ ὁ ναὸς ἄβατος ἦν τοῖς πολλοῖς, μόνοις σὰ δὲ εἰσιτητὸς ἦν τοῖς ἱερεῦσιν ἐκεῖ. Εἶτα τούτων τὴν αἰτίαν διδάσκει, τὴν θεήλατον πληγὴν τῶν ᾿Ασσυρίων ἐπιδεικνὺς, φωνῆς ὁμοῦ καὶ βροντῆς μεμνημένος· καὶ τροπικῶς πλῆθος ὑδάτων τῶν πολεμίων ὀνομάζων τὸ πλῆθος· εἶτα πάλιν κέδρους αὐτοὺς ἀποκαλεῖ, τὸ ὑψηλὸν καὶ πυκνόν ἐντεῦθεν παραδηλῶν· καὶ λέγει ταύτας μὲν συντρι βῆναι, τὸν δὲ ἠγαπημένον λαὸν υἱῷ μονοκερώτων ἀπεικασθῆναι· ἅτε δὴ ἕνα προσκυνοῦντα Θεὸν, καὶ διὰ τούτου καταλύσαντα τῶν ἐπελθόντων δυσμενῶν τὰς πολλὰς μυριάδας. ᾿Αλλὰ μὴν, φησὶ, καὶ δίκην φλογὸς αὐτοὺς διέκοψε καὶ διεσκέδασε, καὶ τὴν τοῦ Θεοῦ ἔρημον συνέσεισε φάλαγγα, καὶ τὸν δρυμὸν μιμούμενον χῶρον διὰ τὴν τῶν ἐν αὐτῷ στρατοπεδευσαμένων πυκνότητα, τῶν ἐκεῖ καταλυσάντων ἐγύμνωσεν· ἡμᾶς δὲ τοὺς ἐλάφων δεξαμένους δειλίαν κατήρτισε, καὶ μένειν ἀντὶ τοῦ φεύγειν πεποίηκε. Τούτου δῆτα χάριν καὶ τὰ συντρέχειν ἅπαντας ἐν τῷ ναῷ τ δίκαιον, καὶ τῶν ὕμνων αὐτῷ προσφέρειν τὰς ἀντιδόσεις. Τούτων γὰρ ἡμᾶς ἐλευθερώσας, παρασκευάσει καὶ τὰ τῶν περιβόλων ἔξω, τὰ ὑπὸ τῶν πολεμίων διαφθαρέντα, καὶ οἱονεὶ κατακλυσθέντα αὖθις ἀνοικοδομῆσαι καὶ κατοικῆσαι. Ῥᾳδίως γὰρ ἅπαντα κατορθώσομεν τὸν αἰώνιον ἔχοντες βασιλέα, ὃς καὶ τὸ κρατεῖν ἡμῖν δέδωκε, καὶ τὴν εἰρήνην δεδώρηται. Ὅτι μὲν οὖν εἰς τὸν μακάριον το Εζεκίαν εἴρηται ὁ προκείμενος ψαλμὸς, ἡ ἑρμηνεία δεδήλωκεν. Ἐπειδὴ δὲ τύπος τῆς νέας ἡ παλαιὰ, φέρε τῇ σκιᾷ παραθέντες τὸ σῶμα, τὴν ὁμοιότητα δείξωμεν. Ἐκεῖ βασιλεὺς εὐσεβὴς, καὶ ἐνταῦθα Χριστὸς ὁ τῆς εὐσεβείας διδάσκαλος · ἐκεῖ λαὸς ἐκείνῳ πειθόμενος, καὶ ἐνταῦθα λαὸς ὑπὸ τούτου σωζόμενος· ἐκεῖ ᾿Ασσυρίων πόλεμός τε καὶ όλεθρος, καὶ ἐνταῦθα δαιμόνων ἐπανάστασις καὶ κατάλυσις. Παρακελεύεται τοίνυν ἡ χάρις τοῦ Πνεύματος» τοῖς ἱεροῖς ἀποστόλοις τοῖς ἔθνεσι κηρύξαι τὴν σωτηρίαν, καὶ τοὺς πειθομένους προσενεγκεῖν τῷ Θεῷ. Υἱοὺς μὲν γὰρ Θεοῦ τοὺς ἀποστόλους καλεῖ, ὡς ἀδελφοὺς τοῦ Χριστοῦ χρηματίσαντας· Εἴπατε γὰρ, φησὶν, τοῖς ἀδελφοῖς μου, ὅτι δι προάγω ὑμᾶς εἰς τὴν Γαλιλαίαν· υἱοὺς δὲ κριῶν, τοὺς ἐξ ἐθνῶν πεπιστευκότας, ἅτε δὴ φῦντας ἐξ ἀλόγων πατέρων. • Ἐνέγκατε τῷ Κυρίῳ, υἱοὶ Θεοῦ, ἐνέγκατε τῷ Κυρίῳ υἱοὺς κριῶν. Ἑνέγκατε τῷ Κυρίῳ δόξαν καὶ τιμήν· ἐνέγκατε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ· προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ. • Ὑμεῖς, φησίν, οἱ τὸ θεῖον κήρυγμα πιστευθέντες, καὶ υἱοὶ κληθέντες, Θεοῦ, μετὰ πάσης προθυμίας τὸ θεῖον πανταχοῦ διαπορθμεύσατε κήρυγμα, καὶ τοὺς ἐν ἀλογίᾳ τρεφομένους λογικοὺς ἀποφήνατε, καὶ τούτους πρώτους τῷ Θεῷ προσενέγκατε · εἶτα διὰ τούτων τὸ σέβας καὶ τοὺς ὕμνους προσοίσατε, ἐν τοῖς θείοις οἴκοις τὸν εὐεργέτην γεραίροντες. Εοικε ταῦτα καὶ τοῖς ὑπὸ τοῦ Σωτῆρος εἰρημένοις πρὸς τοὺς ἱεροὺς ἀποστόλους · • Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος· καὶ ὁ ψαλμὸς γὰρ, μετὰ τὰ εἰρημένα, εὐθὺς τῶν ἱερῶν ὑδάτων ἀνέμνησε.
« Psalmos tǭ Dabid; exodou skēnēs. » Oude tautēn heuron en tǭ Hexaplǭ tēn epigraphēn, all᾽ en tisin antigraphois; enteuthen tines tōn syngrapheōn ormōmenoi psēthēsan ton makarion Dabid touton eirēkenai ton psalmon, hēnika tēn kibōton epanēgagen. Oudemian de toiautēn dianoian echei tou psalmou ta rhēmata; hetera gar ho psalmos prothespizei. Diplēn de homōs echei tēn prophēteian; tēn men armottousan Ezekią tǭ basilei, tēn de tǭ pantōn hēmōn basilei, hos tōn eidōlōn katalysas tēn planēn, tais aktisi tēs theognōsias tēn oikoumenēn ephōtisen; egō de tēn men eis ton Ezekian prophēteian syntomōs erō, dia pleionōn de tēn hēmeteran, hōs mallon hēmin prosēkousan. thaumasios Ezekias tōn ᾿Assyriōn periginomenos, kai tǭ paradoxǭ tēs nikēs epagallomenos, parakeleuetai tǭ laǭ thysiais ameibesthai ton Theon, kai hymnous autǭ kai doxologian prospherein, kai en tę̄ aulę̄ autou tę̄ hagią tēn nenomismenēn latreian epitelein. Epeidēper ho naos abatos ēn tois pollois, monois sa de eisitētos ēn tois hiereusin ekei. Eita toutōn tēn aitian didaskei, tēn theēlaton plēgēn tōn ᾿Assyriōn epideiknys, phōnēs homou kai brontēs memnēmenos; kai tropikōs plēthos hydatōn tōn polemiōn onomazōn to plēthos; eita palin kedrous autous apokalei, to hypsēlon kai pyknon enteuthen paradēlōn; kai legei tautas men syntri bēnai, ton de ēgapēmenon laon huiǭ monokerōtōn apeikasthēnai; hate dē hena proskynounta Theon, kai dia toutou katalysanta tōn epelthontōn dysmenōn tas pollas myriadas. ᾿Alla mēn, phēsi, kai dikēn phlogos autous diekopse kai dieskedase, kai tēn tou Theou erēmon syneseise phalanga, kai ton drymon mimoumenon chōron dia tēn tōn en autǭ stratopedeusamenōn pyknotēta, tōn ekei katalysantōn egymnōsen; hēmas de tous elaphōn dexamenous deilian katērtise, kai menein anti tou pheugein pepoiēke. Toutou dēta charin kai ta syntrechein hapantas en tǭ naǭ t dikaion, kai tōn hymnōn autǭ prospherein tas antidoseis. Toutōn gar hēmas eleutherōsas, paraskeuasei kai ta tōn peribolōn exō, ta hypo tōn polemiōn diaphtharenta, kai hoionei kataklysthenta authis anoikodomēsai kai katoikēsai. Rhądiōs gar hapanta katorthōsomen ton aiōnion echontes basilea, hos kai to kratein hēmin dedōke, kai tēn eirēnēn dedōrētai. Hoti men oun eis ton makarion to Ezekian eirētai ho prokeimenos psalmos, hē hermēneia dedēlōken. Epeidē de typos tēs neas hē palaia, phere tę̄ skią parathentes to sōma, tēn homoiotēta deixōmen. Ekei basileus eusebēs, kai entautha Christos ho tēs eusebeias didaskalos ; ekei laos ekeinǭ peithomenos, kai entautha laos hypo toutou sōzomenos; ekei ᾿Assyriōn polemos te kai olethros, kai entautha daimonōn epanastasis kai katalysis. Parakeleuetai toinyn hē charis tou Pneumatos» tois hierois apostolois tois ethnesi kēryxai tēn sōtērian, kai tous peithomenous prosenenkein tǭ Theǭ. Huious men gar Theou tous apostolous kalei, hōs adelphous tou Christou chrēmatisantas; Eipate gar, phēsin, tois adelphois mou, hoti di proagō hymas eis tēn Galilaian; huious de kriōn, tous ex ethnōn pepisteukotas, hate dē phyntas ex alogōn paterōn. • Enenkate tǭ Kyriǭ, huioi Theou, enenkate tǭ Kyriǭ huious kriōn. Henenkate tǭ Kyriǭ doxan kai timēn; enenkate tǭ Kyriǭ doxan onomati autou; proskynēsate tǭ Kyriǭ en aulę̄ hagią autou. • Hymeis, phēsin, hoi to theion kērygma pisteuthentes, kai huioi klēthentes, Theou, meta pasēs prothymias to theion pantachou diaporthmeusate kērygma, kai tous en alogią trephomenous logikous apophēnate, kai toutous prōtous tǭ Theǭ prosenenkate ; eita dia toutōn to sebas kai tous hymnous prosoisate, en tois theiois oikois ton euergetēn gerairontes. Eoike tauta kai tois hypo tou Sōtēros eirēmenois pros tous hierous apostolous ; • Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; kai ho psalmos gar, meta ta eirēmena, euthys tōn hierōn hydatōn anemnēse.
"A psalm of David; of the going out of the tabernacle." I did not find this title either in the Hexapla, but in some copies. Starting from it, some of the writers thought that the blessed David spoke this psalm when he brought up the ark. But the words of the psalm have no such sense; the psalm foretells other things. Yet it contains a twofold prophecy: one fitting King Hezekiah, the other the King of us all, who destroyed the error of idols and lit the world with the rays of the knowledge of God. I will speak briefly of the prophecy about Hezekiah and at more length of ours, as more pertinent to us. The admirable Hezekiah, having overcome the Assyrians and rejoicing at the astonishing victory, bids the people repay God with sacrifices, offer him hymns and doxology, and perform the customary worship in his holy court, since the temple was inaccessible to the many and could be entered only by the priests. Then he teaches the cause of these things, pointing to the God-sent blow on the Assyrians, mentioning voice and thunder together; and figuratively he calls the multitude of the enemies a multitude of waters. Then again he calls them cedars, indicating their height and density, and says that these were broken, while the beloved people were likened to a son of unicorns, since they worshiped one God and through him destroyed the many myriads of the invading enemies. "Indeed," he says, "he also cut them through like a flame and scattered them, shook the phalanx that was desolate of God, and stripped the region that was like a thicket, because of the density of those encamped in it, of those who had lodged there. But us, who had taken on the timidity of deer, he made fit and caused to stay instead of fleeing. For this reason it is just that all run together into the temple and offer him hymns in return. For having freed us from these things, he will enable us to rebuild and inhabit again what lies outside the walls, ruined by the enemies and as it were flooded. For we shall easily set everything right, having the eternal King, who gave us victory and granted us peace." That the present psalm was spoken of the blessed Hezekiah, the interpretation has shown. But since the old is a type of the new, come, let us set the body beside the shadow and show the likeness. There a pious king; here Christ, the teacher of piety. There a people obeying him; here a people saved by him. There war and destruction of Assyrians; here the uprising and overthrow of demons. The grace of the Spirit, then, bids the holy apostles proclaim salvation to the nations and offer to God those who are persuaded. He calls the apostles sons of God, as those who were named brothers of Christ: "Tell my brothers," he says, "that I go before you into Galilee"; and sons of rams those who believed from the nations, since they were born of irrational fathers. "Bring to the Lord, you sons of God, bring to the Lord sons of rams; bring to the Lord glory and honor; bring to the Lord glory for his name; worship the Lord in his holy court." "You," he says, "who were entrusted with the divine preaching and called sons of God, carry the divine preaching everywhere with all eagerness, make rational those brought up in irrationality, and offer them first to God; then through them offer reverence and hymns, honoring the benefactor in the divine houses." These words resemble what the Savior said to the holy apostles: "Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." For the psalm too, right after these words, recalled the sacred waters.
Ps 29:1 (28:1 LXX) (quotation, high confidence) · Ps 29:2 (28:2 LXX) (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · Matt 28:10 (quotation, high confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Psalm 29:1–2: the psalm fits Hezekiah's victory over the Assyrians as a type, and in truth Christ's sending of the apostles to bring the nations to God.
- "Sons of rams" is the Septuagint's reading of Ps 29:1.
Notes on the original text
- Digital text corrected (margin letter inside a word (OCR); split word (OCR); stray letters (OCR); stray mark (OCR)): Διπλῆν δὲ σο ὅμως → Διπλῆν δὲ ὅμως; προσΒενεγκεῖν → προσενεγκεῖν; τὸ θεῖον | πανταχοῦ → τὸ θεῖον πανταχοῦ; εὐερ: γέτην → εὐεργέτην.
Cite (SBL): Theodoret, Interp. Ps. 28.1 (PG 80 80:1061; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-1
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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.
28.3PG 80 80:1065
« Φωνή Κυρίου ἐπὶ τῶν ὑδάτων· ὁ Θεὸς τῆς. δόξης ἐβρόντησε. » Προλέγει δὲ ὁ λόγος τὴν οὐρανόθεν ἐνεχθεῖσαν παρὰ τὸν Ἰορδάνην φωνήν. • Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. » Βροντὴν δὲ αὐτὴν προσηγόρευσεν, ὡς εἰς ἅπασαν διὰ τῶν ἱερῶν Εὐαγγελίων δραμοῦσαν τὴν οἰκουμένην · οὕτως υἱοὺς βροντῆς τὴν ξυνωρίδα τῶν ἀποστόλων ἐκάλεσε, διὰ τὴν ὑπερφυᾶ καὶ θείαν τῆς θεολογίας φωνήν. « Κύριος ἐπὶ ὑδάτων πολλῶν. » Οὐ γὰρ μόνος ὁ Ἰορδάνης ἐκείνην τὴν χάριν ἐδέξατο, ἀλλ᾽ ἐν ἁπάσῃ γῇ καὶ θαλάσσῃ τὸ τοῦ βαπτίσματος ἐπιτελεῖται μυστήριον, τῆς θείας ἐπικλήσεως ἁγιαζούσης τῶν ὑδάτων τὴν φύσιν. Ἐντεῦθεν τὴν χορηγηθεῖσαν δύναμιν τοῖς ἀποστόλοις προαγορεύει.
« Phōnē Kyriou epi tōn hydatōn; ho Theos tēs. doxēs ebrontēse. » Prolegei de ho logos tēn ouranothen enechtheisan para ton Iordanēn phōnēn. • Houtos estin ho Huios mou ho agapētos, en hǭ ēudokēsa. » Brontēn de autēn prosēgoreusen, hōs eis hapasan dia tōn hierōn Euangeliōn dramousan tēn oikoumenēn ; houtōs huious brontēs tēn xynōrida tōn apostolōn ekalese, dia tēn hyperphya kai theian tēs theologias phōnēn. « Kyrios epi hydatōn pollōn. » Ou gar monos ho Iordanēs ekeinēn tēn charin edexato, all᾽ en hapasę̄ gę̄ kai thalassę̄ to tou baptismatos epiteleitai mystērion, tēs theias epiklēseōs hagiazousēs tōn hydatōn tēn physin. Enteuthen tēn chorēgētheisan dynamin tois apostolois proagoreuei.
"The voice of the Lord is upon the waters; the God of glory thundered." The word foretells the voice that came from heaven at the Jordan: "This is my beloved Son, in whom I am well pleased." He called it thunder because it ran into the whole world through the holy Gospels. So he called the pair of apostles sons of thunder, because of the extraordinary and divine voice of their theology. "The Lord is upon many waters." For not the Jordan alone received that grace; in every land and sea the mystery of baptism is performed, the divine invocation sanctifying the nature of the waters. From here he foretells the power supplied to the apostles.
Ps 29:3 (28:3 LXX) (quotation, high confidence) · Matt 3:17 (quotation, high confidence) · Mark 3:17 (allusion, high confidence)
Notes and citation
Summary: Psalm 29:3: the voice upon the waters is the Father's voice at Christ's baptism, and the many waters are the baptismal waters of the whole world.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 28.3 (PG 80 80:1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-28-3) · 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.
28.4PG 80 80:1065
« Φωνή Κυρίου ἐν ἰσχύϊ· φωνὴ Κυρίου ἐν μεγαλοπρεπείᾳ. • Σύμφωνα τούτοις ἡμᾶς καὶ τῶν Πράξεων ἡ ἱστορία διδάσκει. Μανθάνομεν γὰρ ἐκεῖθεν, ὅπως ἀναλαμβανόμενος ὁ Δεσπότης Χριστὸς τοῖς ἁγίοις αὐτοῦ μαθηταῖς παρηγγύησε λέγων· • Προσμείνατε ἐν τῇ πόλει ταύτῃ, ἕως ἂν ἐνδύσησθε δύναμιν ἐξ ὕψους. » Καὶ μετὰ δέκα ἡμέρας , ἐν τῇ τῆς Πεντηκοστῆς ἑορτῇ, « Ἐγένετο φωνή ἐκ τοῦ οὐρανοῦ, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσε τὸν οἶκον, οὗ ἦσαν καθήμενοι· καὶ ἐγένετο ἐν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισέ τε ἐφ᾿ ἕνα ἕκαστον αὐτῶν. » Φωνὴν δὲ λέγει “ τὴν χάριν τοῦ Πνεύματος, τὴν ἰσχύος καὶ δυνάμεως τοὺς ἀποστόλους ἐμπλήσασαν, καὶ μεγαλοπρεπεῖς τοὺς εὐτελεῖς ἀποφήνασαν. Εἶτα δείκνυσιν, ὁποῖα κατώρθωσαν τῇδε τῇ φωνῇ κρατυνθέντες.
« Phōnē Kyriou en ischyï; phōnē Kyriou en megaloprepeią. • Symphōna toutois hēmas kai tōn Praxeōn hē historia didaskei. Manthanomen gar ekeithen, hopōs analambanomenos ho Despotēs Christos tois hagiois autou mathētais parēngyēse legōn; • Prosmeinate en tę̄ polei tautę̄, heōs an endysēsthe dynamin ex hypsous. » Kai meta deka hēmeras , en tę̄ tēs Pentēkostēs heortę̄, « Egeneto phōnē ek tou ouranou, hōsper pheromenēs pnoēs biaias, kai eplērōse ton oikon, hou ēsan kathēmenoi; kai egeneto en autois diamerizomenai glōssai hōsei pyros, ekathise te eph᾿ hena hekaston autōn. » Phōnēn de legei “ tēn charin tou Pneumatos, tēn ischyos kai dynameōs tous apostolous emplēsasan, kai megaloprepeis tous euteleis apophēnasan. Eita deiknysin, hopoia katōrthōsan tę̄de tę̄ phōnę̄ kratynthentes.
"The voice of the Lord in strength; the voice of the Lord in majesty." The history of the Acts teaches us things in harmony with this. For we learn there how Christ the Lord, when he was taken up, charged his holy disciples, saying, "Wait in this city until you are clothed with power from on high." And ten days later, at the feast of Pentecost, "there came a sound from heaven as of a violent wind rushing, and it filled the house where they were sitting; and there appeared among them tongues as of fire, distributed, and it sat on each one of them." By voice he means the grace of the Spirit, which filled the apostles with strength and power and made the lowly majestic. Then he shows what they accomplished, strengthened by this voice.
Ps 29:4 (28:4 LXX) (quotation, high confidence) · Luke 24:49 (quotation, high confidence) · Acts 2:2 (quotation, high confidence) · Acts 2:3 (quotation, high confidence)
Notes and citation
Summary: Psalm 29:4: the voice in strength is the Spirit given at Pentecost, which made the lowly apostles powerful.
Cite (SBL): Theodoret, Interp. Ps. 28.4 (PG 80 80:1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-4
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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.
28.5PG 80 80:1065
« Φωνή Κυρίου συντρίβοντος κέδρους, καὶ συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου. » Σημαίνει δὲ διὰ τούτων τῶν λόγων τὴν τῶν εἰδώλων κατάλυσιν. Ἐπειδὴ γὰρ ὑψηλὰ ἦν πάλαι τὰ τῶν εἰδώλων τεμένη, καρπὸν οὐδένα τοῖς σεβομένοις ὀρέγοντα, · ταῖς τοῦ Λιβάνου κέδροις· ἀπείκασε ταῦτα, ὑψηλαὶ μέν εἰσιν, ἐδώδιμον δὲ καρπὸν οὐ πεφύκασι φέρειν.
« Phōnē Kyriou syntribontos kedrous, kai syntripsei Kyrios tas kedrous tou Libanou. » Sēmainei de dia toutōn tōn logōn tēn tōn eidōlōn katalysin. Epeidē gar hypsēla ēn palai ta tōn eidōlōn temenē, karpon oudena tois sebomenois oregonta, ; tais tou Libanou kedrois; apeikase tauta, hypsēlai men eisin, edōdimon de karpon ou pephykasi pherein.
"The voice of the Lord breaking cedars; and the Lord will break the cedars of Lebanon." By these words he indicates the destruction of the idols. For since the precincts of the idols were once lofty but offered no fruit to their worshipers, he likened them to the cedars of Lebanon, which are tall but by nature do not bear edible fruit.
Ps 29:5 (28:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 29:5: the broken cedars of Lebanon are the lofty but fruitless shrines of the idols.
Cite (SBL): Theodoret, Interp. Ps. 28.5 (PG 80 80:1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-5
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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.
28.6PG 80 80:1065
« Καὶ λεπτυνεῖ αὐτὰς, ὡς τὸν μόσχον τοῦ Λιβάνου. » Λίβανον δὲ καὶ τὴν Ἱερουσαλήμ όνομάζει πολλάκις· « Διάνοιξον γὰρ, φησὶν, ὁ Λίβανος, τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου. » Μόσχος δὲ Λιβάνου ὁ ὑπ' αὐτῶν γενόμενος ἐν Χωρήβ. « Ἐποίησαν γὰρ, φησί, μόσχον ἐν Χωρήβ, καὶ προσεκύνησαν τῷ γλυπτῷ. » ᾿Αλλ᾿ ἐκεῖνον Μωσῆς ὁ νομοθέτης συνέτριψε καὶ ἐλέπτυνεν. Ἐκείνῳ τοίνυν λέγει παραπλησίως καὶ πάντα τῆς οἰκουμένης τὰ εἴδωλα λεπτυνθήσεσθαι καὶ φροῦδα γενήσεσθαι· « Καὶ ὁ ἡγαπημένος, ὡς υἱὸς μονοκερώτων. » Ὁ δὲ πεπιστευκὼς λαὸς, καὶ τῆς πλάνης ἐκείνης ἀπαλλαγεὶς, καὶ ἀγαπητὸς τούτου χάριν καλούμενος, ἀήττητος ἔσται καὶ ἄμαχος, ἅτε δὴ τῆς πολυθεΐας ἀπηλλαγμένος, καὶ τὴν μίαν πρεσβεύων Θεότητα .
« Kai leptynei autas, hōs ton moschon tou Libanou. » Libanon de kai tēn Hierousalēm onomazei pollakis; « Dianoixon gar, phēsin, ho Libanos, tas thyras sou, kai kataphagetō pyr tas kedrous sou. » Moschos de Libanou ho hyp' autōn genomenos en Chōrēb. « Epoiēsan gar, phēsi, moschon en Chōrēb, kai prosekynēsan tǭ glyptǭ. » ᾿All᾿ ekeinon Mōsēs ho nomothetēs synetripse kai eleptynen. Ekeinǭ toinyn legei paraplēsiōs kai panta tēs oikoumenēs ta eidōla leptynthēsesthai kai phrouda genēsesthai; « Kai ho hēgapēmenos, hōs huios monokerōtōn. » Ho de pepisteukōs laos, kai tēs planēs ekeinēs apallageis, kai agapētos toutou charin kaloumenos, aēttētos estai kai amachos, hate dē tēs polytheïas apēllagmenos, kai tēn mian presbeuōn Theotēta .
"And he will crush them fine, like the calf of Lebanon." He often calls Jerusalem too Lebanon: "Open your doors, O Lebanon," he says, "and let fire devour your cedars." The calf of Lebanon is the one they made at Horeb: "For they made a calf in Horeb," it says, "and worshiped the carved image." But Moses the lawgiver broke it and ground it fine. Like that one, he says, all the idols of the world will be ground fine and vanish. "And the beloved, like a son of unicorns." The people that has believed, freed from that error and therefore called beloved, will be unconquered and invincible, since it is freed from polytheism and honors the one Godhead.
Ps 29:6 (28:6 LXX) (quotation, high confidence) · Zech 11:1 (quotation, high confidence) · Ps 106:19 (105:19 LXX) (quotation, high confidence) · Exod 32:20 (allusion, high confidence)
Notes and citation
Summary: Psalm 29:6: as Moses ground the golden calf, all the world's idols will be ground fine, and the believing people, worshiping one God, will be invincible.
Cite (SBL): Theodoret, Interp. Ps. 28.6 (PG 80 80:1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-6
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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.
28.7PG 80 80:1067
« Φωνή Κυρίου διακόπτοντος φλόγα πυρός. » Πυροειδή γὰρ τοῦ παναγίου Πνεύματος τὴν χάριν ὑποδεξάμενος ὁ τῶν ἱερῶν ἀποστόλων χορὸς, ἐφωτίζετο μὲν, οὐκ ἐκαίετο δέ. Κἀν τῷ μέλλοντι δὲ βίῳ ἡ διπλῆ τοῦ πυρὸς ἐνέργεια μεριζομένη, φωτίσει μὲν τοὺς τῆς ἀρετῆς ἀθλητὰς, ἐμπρήσει δὲ τῆς κακίας τοὺς ἐραστάς· οὗ δὴ χάριν καὶ πῦρ ὀνομάζει, καὶ σκότος καλεῖται τῶν παρανόμων ἡ κόλασις, ὡς τῆς φωτιστικῆς ἐνεργείας οὐ φαινομένης ἐκεῖ. δὲ ἐστι καὶ τὸ παρὰ τῷ Ἡσαΐᾳ κείμενον ἀλλαχοῦ·
« Phōnē Kyriou diakoptontos phloga pyros. » Pyroeidē gar tou panagiou Pneumatos tēn charin hypodexamenos ho tōn hierōn apostolōn choros, ephōtizeto men, ouk ekaieto de. Kan tǭ mellonti de biǭ hē diplē tou pyros energeia merizomenē, phōtisei men tous tēs aretēs athlētas, emprēsei de tēs kakias tous erastas; hou dē charin kai pyr onomazei, kai skotos kaleitai tōn paranomōn hē kolasis, hōs tēs phōtistikēs energeias ou phainomenēs ekei. de esti kai to para tǭ Hēsaïą keimenon allachou;
"The voice of the Lord cutting through the flame of fire." For the choir of holy apostles, receiving the fiery grace of the all-holy Spirit, was enlightened but not burned. And in the life to come the twofold working of the fire will be divided: it will enlighten the athletes of virtue and burn the lovers of vice. That is why the punishment of the lawless is called fire, and also darkness, since the enlightening working does not appear there. Of this kind is also what lies elsewhere in Isaiah:
Ps 29:7 (28:7 LXX) (quotation, high confidence) · Acts 2:3 (allusion, high confidence)
Notes and citation
Summary: Psalm 29:7: the fire of the Spirit enlightened the apostles without burning them; in the age to come fire will enlighten the virtuous and burn the wicked.
- The section breaks off before the passage of Isaiah it introduces; the text is lost or misplaced in the OCR.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Κὰν ὁ τῷ μέλλοντι → Κἀν τῷ μέλλοντι.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 28.7 (PG 80 80:1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-7
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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.
28.8PG 80 80:1067
« Φωνή Κυρίου συσσείοντος ἔρημον, καὶ συσσείσει Κύριος τὴν ἔρημον Κάδης. » Ὁ δὲ Σύμμαχος οὐ συσσείοντος, ἀλλ᾽ ἐκτοκίζοντος εἴρηκεν· καὶ μέντοι καὶ ὁ ᾿Ακύλας, ὠδίνοντος. Περὶ δὲ ταύτης τῆς ἐρήμου καὶ Ἡσαΐας προαγορεύει · • Εὐφράνθητι, λέγων ", ἔρημος διψῶσα· εὐφρανθήτω ἡ ἔρημος, καὶ ἀνθήτω ὡς κρίνον. › Ἔρημον δὲ ὀνομάζει τὰ ἔθνη, ὡς ἔρημα πάλαι γεγενημένα Θεοῦ. Ταῦτα δὲ ὁ μὲν θεσπέσιος Ἡσαΐας ἀνθήσειν, ὁ δὲ μακάριος Δαβὶδ ὠδινήσειν ἔφη καὶ τέξεσθαι. Τοιοῦτο • Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα· ῥῆξον, καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, ἢ τῆς ἐχούσης τὸν ἄνδρα. » Ταύτην τὴν ἔρημον ὁ Δεσπότης συσσείων· δηλοῖ δὲ τοῦ Θεοῦ τὴν ἐπιφάνειαν ὁ συσσεισμός · τεκεῖν παρασκευάσει τὴν σωτηρίαν, κατὰ τὴν προφητείαν τὴν λέγουσαν,· • Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου, ὁ ἐποίησας ἐπὶ τῆς γῆς. » Τούτου χάριν καὶ Κάδης αὐτὴν ὀνομάζει, τουτέστιν ἁγίαν. Τοῦτο γὰρ ἑρμηνεύεται τὸ Κάδης.
« Phōnē Kyriou sysseiontos erēmon, kai sysseisei Kyrios tēn erēmon Kadēs. » Ho de Symmachos ou sysseiontos, all᾽ ektokizontos eirēken; kai mentoi kai ho ᾿Akylas, ōdinontos. Peri de tautēs tēs erēmou kai Hēsaïas proagoreuei ; • Euphranthēti, legōn ", erēmos dipsōsa; euphranthētō hē erēmos, kai anthētō hōs krinon. › Erēmon de onomazei ta ethnē, hōs erēma palai gegenēmena Theou. Tauta de ho men thespesios Hēsaïas anthēsein, ho de makarios Dabid ōdinēsein ephē kai texesthai. Toiouto • Euphranthēti, steira, hē ou tiktousa; rhēxon, kai boēson, hē ouk ōdinousa; hoti polla ta tekna tēs erēmou, ē tēs echousēs ton andra. » Tautēn tēn erēmon ho Despotēs sysseiōn; dēloi de tou Theou tēn epiphaneian ho sysseismos ; tekein paraskeuasei tēn sōtērian, kata tēn prophēteian tēn legousan,; • Dia ton phobon sou, Kyrie, en gastri elabomen, kai ōdinēsamen, kai etekomen pneuma sōtērias sou, ho epoiēsas epi tēs gēs. » Toutou charin kai Kadēs autēn onomazei, toutestin hagian. Touto gar hermēneuetai to Kadēs.
"The voice of the Lord shaking the desert; and the Lord will shake the desert of Kadesh." Symmachus said not "shaking" but "bringing to birth," and Aquila too, "in labor." Isaiah also prophesies about this desert, saying: "Be glad, thirsty desert; let the desert be glad and blossom like a lily." He calls the nations a desert, as having once been desolate of God. The inspired Isaiah said they would blossom, and the blessed David that they would be in labor and give birth. Of this kind is: "Be glad, barren one who does not bear; break forth and cry, you who are not in labor; for many are the children of the desolate, more than of her who has the husband." The Lord, shaking this desert (the shaking signifies God's appearing), will bring it to give birth to salvation, according to the prophecy that says: "Because of your fear, O Lord, we conceived and were in labor and gave birth to the spirit of your salvation, which you made upon the earth." For this reason he also calls it Kadesh, that is, holy; for Kadesh means this.
Ps 29:8 (28:8 LXX) (quotation, high confidence) · Isa 35:1 (quotation, high confidence) · Isa 54:1 (quotation, high confidence) · Isa 26:18 (quotation, high confidence)
Notes and citation
Summary: Psalm 29:8: the desert God shakes is the nations, made holy and brought to bear the fruit of salvation.
Cite (SBL): Theodoret, Interp. Ps. 28.8 (PG 80 80:1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-8
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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.
28.9PG 80 80:1067
« Φωνή Κυρίου καταρτιζομένη ἐλάφους, καὶ ἀποκαλύψει δρυμούς. » Φύσις ταις ἐλάφοις τῶν ἑρπυστικῶν θηρίων καταφρονεῖν· ταύτην δὲ - τὴν ἐξουσίαν καὶ τοῖς ἱεροῖς ἀποστόλοις ὁ Δεσπότης δέδωκε · « Δέδωκα γὰρ, φησὶν, ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. » Τούτῳ κρατυνθέντες τῷ λόγῳ, τοὺς ἀπατεῶνας τῆς οἰκουμένης ἐξήλασαν δαίμονας, καὶ τῶν εἰδώλων ἐγύμνωσαν τὴν ἀσθένειαν· καὶ τοῦτο ὁ προφητικός προηγόρευσε λόγος· « Φωνή Κυρίου καταρτιζομένη ἐλάφους, καὶ ἀποκαλύψει δρυμούς. • Τοῦτο γὰρ δὴ τὸ παράδοξον, ὅτι τῶν παντοδαπῶν θηρίων τὸ πλῆθος δι' ἐλάφων ἐκεράτισε, καὶ τῶν φιλοσόφων τὴν ἀκαρπίαν δι' ἀγραμμάτων διήλεγξε, καὶ τοῦ διαβόλου τὴν τυραννίδα διὰ ἁλιέων κατέλυσε. Δρυμοὺς δὲ προσηγόρευσε τὰ τῶν εἰδώλων τεμένη, ὡς ἄκαρπα παντελῶς · τοιοῦτοι γὰρ οἱ δρυμῶνες, ἢ οἱ δρυμοὶ, οὓς ἐκκόπτειν εἰωθότες οἱ ἄριστοι γηπόνοι, καὶ τὴν ὑπ᾿ αὐτῶν νεμομένην γυμνοῦντες γῆν, τὰ κάρπιμα φυτεύουσι δένδρα, καὶ τὰ ἐδώδιμα καταβάλλουσι σπέρματα. Τοῦτο δεδράκασι καὶ οἱ τῆς οἰκουμένης γεωργοί · πρόῤῥιζα γὰρ ἀνασπάσαντες τὰ τῶν εἰδώλων τεμένη, τὰς θείας ἀντ᾿ ἐκείνων Ἐκκλησίας ἐφύτευσαν. • Διὰ τοῦτο ἐν τῷ ναῷ αὐτοῦ πᾶς τις λέγει δόξαν. » Ὑπὸ τῆς παραδόξου ταύτης μεγαλουργίας εἰς ὑμνῳδίαν διεγειρόμενος.
« Phōnē Kyriou katartizomenē elaphous, kai apokalypsei drymous. » Physis tais elaphois tōn herpystikōn thēriōn kataphronein; tautēn de - tēn exousian kai tois hierois apostolois ho Despotēs dedōke ; « Dedōka gar, phēsin, hymin exousian patein epanō opheōn kai skorpiōn, kai epi pasan tēn dynamin tou echthrou. » Toutǭ kratynthentes tǭ logǭ, tous apateōnas tēs oikoumenēs exēlasan daimonas, kai tōn eidōlōn egymnōsan tēn astheneian; kai touto ho prophētikos proēgoreuse logos; « Phōnē Kyriou katartizomenē elaphous, kai apokalypsei drymous. • Touto gar dē to paradoxon, hoti tōn pantodapōn thēriōn to plēthos di' elaphōn ekeratise, kai tōn philosophōn tēn akarpian di' agrammatōn diēlenxe, kai tou diabolou tēn tyrannida dia halieōn katelyse. Drymous de prosēgoreuse ta tōn eidōlōn temenē, hōs akarpa pantelōs ; toioutoi gar hoi drymōnes, ē hoi drymoi, hous ekkoptein eiōthotes hoi aristoi gēponoi, kai tēn hyp᾿ autōn nemomenēn gymnountes gēn, ta karpima phyteuousi dendra, kai ta edōdima kataballousi spermata. Touto dedrakasi kai hoi tēs oikoumenēs geōrgoi ; prorrhiza gar anaspasantes ta tōn eidōlōn temenē, tas theias ant᾿ ekeinōn Ekklēsias ephyteusan. • Dia touto en tǭ naǭ autou pas tis legei doxan. » Hypo tēs paradoxou tautēs megalourgias eis hymnǭdian diegeiromenos.
"The voice of the Lord making the deer fit, and it will lay bare the thickets." It is the nature of deer to despise creeping beasts. This authority the Master gave the holy apostles too: "For I have given you," he says, "authority to tread upon snakes and scorpions and over all the power of the enemy." Strengthened by this word, they drove the deceiving demons out of the world and laid bare the weakness of the idols. This the prophetic word foretold: "The voice of the Lord making the deer fit, and it will lay bare the thickets." For this is the marvel: through deer he gored the multitude of beasts of every kind, through the unlettered he exposed the fruitlessness of the philosophers, and through fishermen he destroyed the tyranny of the devil. He called the precincts of the idols thickets, as wholly fruitless. For such are woods or thickets, which the best farmers usually cut down, and, clearing the ground they occupied, plant fruit trees and sow edible seeds. This the farmers of the world did too: tearing up the precincts of the idols by the roots, they planted the divine churches in their place. "Therefore in his temple everyone speaks of glory": roused to hymn singing by this astonishing mighty work.
Ps 29:9 (28:9 LXX) (quotation, high confidence) · Luke 10:19 (quotation, high confidence)
Notes and citation
Summary: Psalm 29:9: the deer are the apostles, given power over demons, who cleared the fruitless thickets of idolatry and planted churches.
Cite (SBL): Theodoret, Interp. Ps. 28.9 (PG 80 80:1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-9
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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.
28.10PG 80 80:1069
« Κύριος τὸν κατακ υσμὸν κατοικιεῖ, καὶ καθιεῖται Κύριος βασιλεὺς εἰς τὸν αἰῶνα. » Τὴν γὰρ τῷ χειμάῤῥῳ τῆς ἀνομίας καταποντισθεῖσαν οἱκουμένην οἰκοδομήσει, καὶ νεουργήσει, καὶ νέαν κτίσιν ἐργάσεται. Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ, • Εἴτις ἐν Χριστῷ καινή κτίσις. • Τοῦτο δὲ, φησὶ, ποιήσας, οὐκ ἐάσει λοιπὸν χώραν λαβεῖν τὴν ἀσέβειαν, ἀλλ᾽ εἰς αἰῶνα βασιλεύσει.
« Kyrios ton katak ysmon katoikiei, kai kathieitai Kyrios basileus eis ton aiōna. » Tēn gar tǭ cheimarrhǭ tēs anomias katapontistheisan hoikoumenēn oikodomēsei, kai neourgēsei, kai nean ktisin ergasetai. Dio kai ho makarios Paulos boą, • Eitis en Christǭ kainē ktisis. • Touto de, phēsi, poiēsas, ouk easei loipon chōran labein tēn asebeian, all᾽ eis aiōna basileusei.
"The Lord will make the flood a dwelling, and the Lord will sit as king forever." For the world drowned by the torrent of lawlessness he will build up, renew, and make a new creation. That is why the blessed Paul cries, "If anyone is in Christ, there is a new creation." "Having done this," he says, "he will no longer let impiety take its place, but will reign forever."
Ps 29:10 (28:10 LXX) (quotation, high confidence) · 2 Cor 5:17 (quotation, high confidence)
Notes and citation
Summary: Psalm 29:10: God will rebuild the world drowned in lawlessness as a new creation and reign forever.
Cite (SBL): Theodoret, Interp. Ps. 28.10 (PG 80 80:1069; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-10
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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.
28.11PG 80 80:1069
« Κύριος ἰσχὺν τῷ λαῷ αὐτοῦ δώσει, Κύριος εὐλογήσει τὸν λαὸν αὐτοῦ ἐν εἰρήνῃ. » Διὰ τούτων δὲ προηγόρευσε καὶ τὰς τῶν ἀσεβῶν ἐπαναστάσεις, καὶ τῶν νικηφόρων μαρτύρων τὴν νίκην, καὶ τὴν μετὰ ταῦτα παρασχεθεῖσαν ταῖς ἐκκλησίαις εἰρήνην. Κύριος ἰσχὺν τῷ λαῷ αὐτοῦ δώσει, τουτέστιν ἐν τῷ τοῦ πολέμου καιρῷ· καὶ εὐλογήσει τὸν λαὸν αὐτοῦ ἐν εἰρήνῃ, τὸν μακρὸν πόλεμον καταλύσας.
« Kyrios ischyn tǭ laǭ autou dōsei, Kyrios eulogēsei ton laon autou en eirēnę̄. » Dia toutōn de proēgoreuse kai tas tōn asebōn epanastaseis, kai tōn nikēphorōn martyrōn tēn nikēn, kai tēn meta tauta paraschetheisan tais ekklēsiais eirēnēn. Kyrios ischyn tǭ laǭ autou dōsei, toutestin en tǭ tou polemou kairǭ; kai eulogēsei ton laon autou en eirēnę̄, ton makron polemon katalysas.
"The Lord will give strength to his people; the Lord will bless his people with peace." By these words he foretold the uprisings of the impious, the victory of the victorious martyrs, and the peace granted to the churches after these things. "The Lord will give strength to his people," that is, in the time of war; "and he will bless his people with peace," having ended the long war.
Ps 29:11 (28:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 29:11: the verse foretells the persecutions, the martyrs' victory, and the peace that followed for the churches.
Topics: Martyrdom, Persecution
Cite (SBL): Theodoret, Interp. Ps. 28.11 (PG 80 80:1069; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/28-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-28-11) · 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.