Interpretation of the Psalms 29.1–31.11
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 29
29.1PG 80 80:1069
« Ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου, εἰς τὸ τέλος, τῷ Δαβίδ. » Οὔτε τὸν θεῖον νεὼν ὁ μακάριος ἐδείματο Δαβίδ, οὔτε τῷ δειμαμένῳ ἀρμόττει τοῦ ψαλμοῦ τὰ ῥητά. Ἐγκαινισμὸν τοίνυν οἴκου καλεῖ τὴν τῆς ἀνθρωπίνης φύσεως νεουργίαν. ἣν ὁ Δεσπότης Χριστὸς ἐπετέλεσε, τὸν ὑπὲρ ἡμῶν καταδεξάμενος θάνατον, καὶ καταλύσας τὸν θάνατον, καὶ τῆς ἀναστάσεως ἡμῖν δεδωκὼς τὰς ἐλπίδας. Εἴρηται δὲ καὶ εἰς τὸν μακάριον Ἐζεκίαν οὗτος αὐτὸς ὁ Ψαλμός. Μετὰ γὰρ τῶν Ἀσσυρίων ἀναίρεσιν, καὶ τὴν τῆς ἀῤῥωστίας ἀπαλλαγὴν. ἑορτὴν ὡς εἰκὸς μεγίστην ἐπετέλεσε, τῷ Θεῷ χάριν ὁμολογῶν, ὅτι καὶ αὐτοῖς ἐδωρήσατο σωτηρίαν, καὶ τὸν ἅγιὸν αὐτοῦ ναὸν τοῦ τῶν πολεμίων πυρὸς ἠλευθέρωσεν. Ἐπειδὴ τοίνυν ἐγκαινίων ἐῴκει τὰ τελούμενα πανηγύρει, εἰκότως καὶ ταύτην ἐδέξατο τὴν ἐπιγραφήν. Ἰστέον μέντοι, ὡς τῷ Εζεκίᾳ κατὰ τύπον ἁρμόττει, πάσῃ δὲ τῇ φύσει τῶν ἀνθρώπων κατ᾿ αὐτὴν τὴν ἀλήθειαν. Ὥσπερ γὰρ ἐκεῖνος ὑψηλὸν εἰσδεξάμενος φρόνημα · τοῦτο γὰρ ἡ τῶν Παραλειπομένων ἐδίδαξεν ἱστορία· τοῦ θανάτου τὴν ψῆφον ἐδέξατο, χάριτι δὲ θείᾳ τετύχηκε τῆς ζωῆς· οὕτως Ἀδὰμ ὁ προπάτωρ, Θεὸς ἔσεσθαι προσδοκήσας, καὶ μέγα κατὰ τοῦ πεποιηκότος φρονήσας, παρεδόθη μὲν θανάτῳ· τῇ δὲ θείᾳ φιλανθρωπίᾳ τῆς ἀναστάσεως ἔτυχεν.
« Psalmos ǭdēs tou enkainismou tou oikou, eis to telos, tǭ Dabid. » Oute ton theion neōn ho makarios edeimato Dabid, oute tǭ deimamenǭ armottei tou psalmou ta rhēta. Enkainismon toinyn oikou kalei tēn tēs anthrōpinēs physeōs neourgian. hēn ho Despotēs Christos epetelese, ton hyper hēmōn katadexamenos thanaton, kai katalysas ton thanaton, kai tēs anastaseōs hēmin dedōkōs tas elpidas. Eirētai de kai eis ton makarion Ezekian houtos autos ho Psalmos. Meta gar tōn Assyriōn anairesin, kai tēn tēs arrhōstias apallagēn. heortēn hōs eikos megistēn epetelese, tǭ Theǭ charin homologōn, hoti kai autois edōrēsato sōtērian, kai ton hagion autou naon tou tōn polemiōn pyros ēleutherōsen. Epeidē toinyn enkainiōn eǭkei ta teloumena panēgyrei, eikotōs kai tautēn edexato tēn epigraphēn. Isteon mentoi, hōs tǭ Ezekią kata typon harmottei, pasę̄ de tę̄ physei tōn anthrōpōn kat᾿ autēn tēn alētheian. Hōsper gar ekeinos hypsēlon eisdexamenos phronēma ; touto gar hē tōn Paraleipomenōn edidaxen historia; tou thanatou tēn psēphon edexato, chariti de theią tetychēke tēs zōēs; houtōs Adam ho propatōr, Theos esesthai prosdokēsas, kai mega kata tou pepoiēkotos phronēsas, paredothē men thanatǭ; tę̄ de theią philanthrōpią tēs anastaseōs etychen.
"A psalm of an ode for the dedication of the house; to the end; of David." The blessed David did not build the divine temple, and the words of the psalm do not fit the one who built it. By dedication of the house, then, he means the renewal of human nature, which Christ the Lord accomplished when he accepted death for us, destroyed death, and gave us the hope of resurrection. This same psalm was also spoken of the blessed Hezekiah. For after the Assyrians were destroyed and he was freed from his sickness, he probably held a very great feast, confessing his thanks to God that he had granted them salvation and freed his holy temple from the enemies' fire. Since what was done resembled a festival of dedication, it fittingly received this title. One should know, however, that it fits Hezekiah as a type, but all human nature in truth itself. For as he, having become high-minded (as the history of Chronicles taught), received the sentence of death but by divine grace obtained life, so Adam our forefather, expecting to become God and thinking highly of himself against his maker, was handed over to death, but by divine love for humankind obtained the resurrection.
Ps 30:1 (29:1 LXX) (quotation, high confidence) · 2 Chr 32:25 (allusion, high confidence) · Isa 38:1 (allusion, medium confidence) · Gen 3:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 30, title: the dedication of the house is the renewal of human nature by Christ's death and resurrection, foreshadowed in Hezekiah's recovery.
Notes on the original text
- Digital text corrected (Latin character for a Greek letter (OCR)): νεὼν & μακάριος → νεὼν ὁ μακάριος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 29.1 (PG 80 80:1069; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-1
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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.
29.2PG 80 80:1071
« Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με· καὶ οὐκ εὔφρανας τοὺς ἐχθρούς μου ἐπ᾿ ἐμέ. » Λαβὼν γὰρ τὴν ἡμετέραν ἀπαρχὴν ὁ Δεσπότης, πᾶσαν δι᾿ αὐτῆς τὴν φύσιν τῆς σωτηρίας ἠξίωσε, καὶ ἐπίχαρτον γενέσθαι τοῖς ἐχθροῖς καὶ πολεμίοις οὐκ εἴασε δαίμοσιν.
« Hypsōsō se, Kyrie, hoti hypelabes me; kai ouk euphranas tous echthrous mou ep᾿ eme. » Labōn gar tēn hēmeteran aparchēn ho Despotēs, pasan di᾿ autēs tēn physin tēs sōtērias ēxiōse, kai epicharton genesthai tois echthrois kai polemiois ouk eiase daimosin.
"I will exalt you, O Lord, for you took me up and did not let my enemies rejoice over me." For the Master, taking our firstfruits, through it made the whole nature worthy of salvation, and did not let it become a delight to its enemies and foes, the demons.
Ps 30:1 (29:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 30:1: by taking up human nature, Christ saved it from the demons' triumph.
Notes on the original text
- Digital text corrected (stray letters (OCR)): δαίμοσιν. ( αὕτη → δαίμοσιν..
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 29.2 (PG 80 80:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-2
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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.
29.3PG 80 80:1071
« Κύριε ὁ Θεός μου, ἐκέκραξα πρὸς σὲ, καὶ ἰάσω με. Κύριε, ἀνήγαγες ἐξ ἄδου τὴν ψυχήν μου· ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. » Ταῦτα τῆς ἀνθρωπίνης φύσεως διηγουμένης ἀκούομεν· τὸ μέντοι, « Ἐκέκραξα πρὸς σὲ, καὶ ἰάσω με, τῷ μὲν Ἐζεκίᾳ ἁρμόττει κατὰ τὸν πρόχειρον νοῦν, τῇ δὲ ἀνθρωπείᾳ φύσει οὐκ ἔτι. Οὔτε γὰρ τὸν Θεὸν ἱκέτευσε, καὶ τῆς φθορᾶς τὴν ἐλευθερίαν ἐζήτησεν ὀδυρμοῖς δὲ καὶ ὀλοφυρμοῖς χρωμένη διετέλει, τὸν μὲν θάνατον ὁρῶσα, τὴν δὲ ἀνάστασιν οὐ προσμένουσα. Τὰ δάκρυα τοίνυν καὶ τοὺς ὀδυρμοὺς, τοὺς ἐπὶ τοῖς ἀῤῥωστοῦσι καὶ τελευτῶσι γιγνομένους, τέθεικεν ἀντὶ προσευχῆς, τὴν ἄφατον τοῦ Θεοῦ φιλανθρωπίαν δεικνὺς, ὅτι και τοι μὴ καλούμενος, ἀλλ᾽ ὁρῶν μόνον τοὺς θρήνους, ᾤκτειρε τὰ γινόμενα, καὶ τὸν θάνατον ἔλυσε. Κἀνταῦθα γὰρ πάλιν δὲ λάκκον τὸν θάνατον προσηγόρευσε.
« Kyrie ho Theos mou, ekekraxa pros se, kai iasō me. Kyrie, anēgages ex adou tēn psychēn mou; esōsas me apo tōn katabainontōn eis lakkon. » Tauta tēs anthrōpinēs physeōs diēgoumenēs akouomen; to mentoi, « Ekekraxa pros se, kai iasō me, tǭ men Ezekią harmottei kata ton procheiron noun, tę̄ de anthrōpeią physei ouk eti. Oute gar ton Theon hiketeuse, kai tēs phthoras tēn eleutherian ezētēsen odyrmois de kai olophyrmois chrōmenē dietelei, ton men thanaton horōsa, tēn de anastasin ou prosmenousa. Ta dakrya toinyn kai tous odyrmous, tous epi tois arrhōstousi kai teleutōsi gignomenous, tetheiken anti proseuchēs, tēn aphaton tou Theou philanthrōpian deiknys, hoti kai toi mē kaloumenos, all᾽ horōn monon tous thrēnous, ǭkteire ta ginomena, kai ton thanaton elyse. Kantautha gar palin de lakkon ton thanaton prosēgoreuse.
"O Lord my God, I cried to you and you healed me. O Lord, you brought up my soul from Hades; you saved me from those who go down into the pit." We hear these things recounted by human nature. "I cried to you and you healed me" fits Hezekiah in the plain sense, but no longer human nature. For it did not entreat God nor seek freedom from corruption, but went on lamenting and wailing, seeing death and not awaiting resurrection. He set, then, the tears and lamentations made over the sick and the dying in place of prayer, showing God's unspeakable love for humankind: though not called upon, but only seeing the laments, he pitied what was happening and undid death. Here too again he called death a pit.
Ps 30:2 (29:3 LXX) (quotation, high confidence) · Ps 30:3 (29:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 30:2–3: God, moved by humanity's laments though not invoked, brought human nature up from death.
Notes on the original text
- Digital text corrected (split word and stray letters (OCR)): ὀλοφυρ μοῖς δι χρωμένη → ὀλοφυρμοῖς χρωμένη.
Cite (SBL): Theodoret, Interp. Ps. 29.3 (PG 80 80:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-3
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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.
29.5PG 80 80:1071
« Ψάλατε τῷ Κυρίῳ οἱ ὅσιοι αὐτοῦ, καὶ ἐξομολογεῖσθε τῇ μνήμῃ δὲ τῆς ἁγιωσύνης αὐτοῦ. Ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ· καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ. » Εἰκότως τοῖς ὁσίοις ἀπονέμει τὸν ὕμνον, καὶ τὴν ὁμολογίαν τῆς χάριτος· ἐπειδὴ γὰρ ἅπασιν ἀνθρώποις ἔδωκε τὸ τῆς ἀναστάσεως δῶρον, οὐ πάντες δὲ τῆς χάριτος ἄξιοι, ἁρμοδίως τοὺς ἀξίους εἰς τοὺς ὕμνους ἀφιεροῖ. ᾿Αρίστην δὲ κομιδή πεποίηται καὶ τὴν ἄλλην διαίρεσιν· τὴν γὰρ ὀργὴν ἀπένειμε τῷ θυμῷ· ὀργὴν γὰρ τὴν παιδείαν καλεῖ· τὴν δὲ ζωὴν, τῷ θελήματι· τοῦτο γάρ τοι βούλεται, οὐκ ἐκεῖνο. Ἐκεῖνο γὰρ ἡμεῖς ἐπισπώμεθα. « γὰρ Θεὸς, φησὶ, θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ᾿ ἀπωλείᾳ ζώντων· ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου.» ᾿Ακούομεν δὲ καὶ αὐτοῦ λέγοντος διὰ Ἰεζεκιήλ τοῦ προφήτου· « Μὴ θελήσει θελήσω τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν ; » – « Τὸ ἑσπέρας αὐλισθήσεται κλαυθμός· καὶ εἰς τὸ πρωῖ ἀγαλλίασις. • Τοῦτο δὲ οὕτω συνέβη καὶ ἐπὶ τοῦ Ἐζεκίου, καὶ ἐπὶ τῆς κοινῆς σωτηρίας. Οἱ γὰρ ᾿Ασσύριοι ταῖς ἀπειλαῖς ἐκείναις χρησάμενοι, καὶ εἰς κλαυθμὸν τὴν πόλιν κινήσαντες, νύκτωρ ἐδέξαντο τὴν πληγὴν, καὶ ἕωθεν, οὖς δακρύειν ἠνάγκασαν, εὐθυμίας ἐνέπλησαν. Καὶ ὁ θεῖος Ἡσαΐας τοῦ θανάτου τὴν ψῆφον ἑσπέρας τῷ Ἐζεκίᾳ κομίσας, ὑπὸ τὴν ἕω πάλιν ἤνεγκεν αὐτῷ τὰ τῆς ζωῆς εὐαγγέλια· οὕτω καὶ ἐπὶ τῆς κοινῆς ἐγένετο σωτηρίας. Τῶν γὰρ ἱερῶν ἀποστόλων, καὶ τῶν σὺν αὐτοῖς πεπιστευκότων, ὀδυρομένων τοῦ Κυρίου τὸ πάθος, ἧκον αἱ γυναῖκες ὑπὸ τὴν ἕω, τῆς ἀναστάσεως τὴν εὐφροσύνην κομίζουσαι.
« Psalate tǭ Kyriǭ hoi hosioi autou, kai exomologeisthe tę̄ mnēmę̄ de tēs hagiōsynēs autou. Hoti orgē en tǭ thymǭ autou; kai zōē en tǭ thelēmati autou. » Eikotōs tois hosiois aponemei ton hymnon, kai tēn homologian tēs charitos; epeidē gar hapasin anthrōpois edōke to tēs anastaseōs dōron, ou pantes de tēs charitos axioi, harmodiōs tous axious eis tous hymnous aphieroi. ᾿Aristēn de komidē pepoiētai kai tēn allēn diairesin; tēn gar orgēn apeneime tǭ thymǭ; orgēn gar tēn paideian kalei; tēn de zōēn, tǭ thelēmati; touto gar toi bouletai, ouk ekeino. Ekeino gar hēmeis epispōmetha. « gar Theos, phēsi, thanaton ouk epoiēsen, oude terpetai ep᾿ apōleią zōntōn; ektise gar eis to einai ta panta, kai sōtērioi hai geneseis tou kosmou.» ᾿Akouomen de kai autou legontos dia Iezekiēl tou prophētou; « Mē thelēsei thelēsō ton thanaton tou hamartōlou, hōs to epistrepsai auton kai zę̄n ? » – « To hesperas aulisthēsetai klauthmos; kai eis to prōi agalliasis. • Touto de houtō synebē kai epi tou Ezekiou, kai epi tēs koinēs sōtērias. Hoi gar ᾿Assyrioi tais apeilais ekeinais chrēsamenoi, kai eis klauthmon tēn polin kinēsantes, nyktōr edexanto tēn plēgēn, kai heōthen, ous dakryein ēnankasan, euthymias eneplēsan. Kai ho theios Hēsaïas tou thanatou tēn psēphon hesperas tǭ Ezekią komisas, hypo tēn heō palin ēnenken autǭ ta tēs zōēs euangelia; houtō kai epi tēs koinēs egeneto sōtērias. Tōn gar hierōn apostolōn, kai tōn syn autois pepisteukotōn, odyromenōn tou Kyriou to pathos, hēkon hai gynaikes hypo tēn heō, tēs anastaseōs tēn euphrosynēn komizousai.
"Sing psalms to the Lord, you his holy ones, and give thanks to the remembrance of his holiness. For wrath is in his anger, and life in his will." He fittingly assigns the hymn and the confession of grace to the holy ones. For since he gave the gift of resurrection to all people, but not all are worthy of the grace, he aptly dedicates the worthy to the hymns. He has also made the other distinction very well: wrath he assigned to anger (he calls discipline wrath), but life to his will. For this is what he wills, not that; that we draw upon ourselves. "For God," it says, "did not make death, nor does he delight in the destruction of the living; for he created all things that they might exist, and the generations of the world are wholesome." And we hear him saying through Ezekiel the prophet: "Do I at all will the death of the sinner, rather than that he turn and live?" "In the evening weeping will lodge, and in the morning rejoicing." This happened so both with Hezekiah and with the common salvation. For the Assyrians, having used those threats and moved the city to weeping, received the blow by night, and at dawn filled with good cheer those they had forced to weep. And the divine Isaiah, having brought Hezekiah the sentence of death in the evening, brought him again toward dawn the good news of life. So it was also with the common salvation. For while the holy apostles and those who had believed with them were lamenting the Lord's passion, the women came toward dawn bringing the joy of the resurrection.
Ps 30:4 (29:5 LXX) (quotation, high confidence) · Ps 30:5 (29:6 LXX) (quotation, high confidence) · Ezek 33:11 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · 2 Kgs 20:1 (allusion, high confidence) · 2 Kgs 20:5 (allusion, medium confidence) · Matt 28:1 (allusion, high confidence)
Notes and citation
Summary: Psalm 30:4–5: God wills life, not death; the evening weeping and morning joy fit Hezekiah's deliverance and the women's news of the resurrection.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ὀργὴ σε ἐν → ὀργὴ ἐν; εἶναι στ τὰ πάντα → εἶναι τὰ πάντα.
Extrabiblical texts: Wis 1:13-14 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Interp. Ps. 29.5 (PG 80 80:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-29-5) · 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.
29.7PG 80 80:1073
« Ἐγὼ δὲ εἶπον ἐν τῇ εὐθηνίᾳ μου, Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα. » Τοῦτο καὶ ὁ ᾿Ἀδὰμ ἤλπισε, τῷ παραδείσῳ πρὸ τῆς ἀπάτης ἐμπολιτευό μενος, καὶ ὁ Ἐζεκίας νενικηκὼς τὸν ᾿Ασσύριον· καὶ διδάσκει τοῦτο σαφῶς τῶν Παραλειπομένων ἡ βίβλος, λέγουσα ὑψωθῆναι τὴν καρδίαν Ἐζεκίου τοῦ βασιλέως.
« Egō de eipon en tę̄ euthēnią mou, Ou mē saleuthō eis ton aiōna. » Touto kai ho ᾿Adam ēlpise, tǭ paradeisǭ pro tēs apatēs empoliteuo menos, kai ho Ezekias nenikēkōs ton ᾿Assyrion; kai didaskei touto saphōs tōn Paraleipomenōn hē biblos, legousa hypsōthēnai tēn kardian Ezekiou tou basileōs.
"But I said in my prosperity, I shall never be moved." Adam too hoped this, living in paradise before the deceit, and Hezekiah after he had conquered the Assyrian. The book of Chronicles teaches this clearly, saying that the heart of King Hezekiah was lifted up.
Ps 30:6 (29:7 LXX) (quotation, high confidence) · 2 Chr 32:25 (allusion, high confidence)
Notes and citation
Summary: Psalm 30:6: the overconfidence of prosperity was Adam's in paradise and Hezekiah's after victory.
Cite (SBL): Theodoret, Interp. Ps. 29.7 (PG 80 80:1073; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-29-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
29.8PG 80 80:1073
« Κύριε, ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν· ἀπέστρεψας δὲ δὲ τὸ πρόσωπόν σου, καὶ ἐγενήθην τεταραγμένος. » Ὁμοίως ἁρμόττει καὶ ταῦτα καὶ το τῷ Ἐζεκίᾳ, καὶ πάσῃ τῶν ἀνθρώπων τῇ φύσει· καὶ γὰρ ἐκεῖνος δι᾽ ἀρετὴν τῆς θείας προνοίας ἀπήλαυσε, καὶ τῶν ᾿Ασσυρίων ἐκράτησε· καὶ πάλιν τῆς θείας χάριτος γυμνωθεὶς, νόσῳ περιέπεσε, καὶ τὸ τῆς τελευτῆς ἐδέξατο δέος. καὶ ὁ ᾿Ἀδὰμ δὲ ἐν τῷ τὰ παραδείσῳ καὶ τῷ τῆς ἀρετῆς ἐκεκόσμητο κάλλει, καὶ κρείττων ἦν τῆς φθορᾶς· τῆς δὲ θείας προνοίας διὰ τὴν παράβασιν γυμνωθεὶς, τὴν ἀπὸ τῆς βιοτῆς ὑπέμεινε ζάλην. Τοῦτο δὲ σαφῶς λίαν ὁ Σύμμαχος τέθεικε· Κύριε, ἐν τῇ εὐδοκίᾳ σου ἐστήσας τῷ προπάτορί μου το κράτος· ὡς εἶναι δῆλον, ὅτι ταῦτα τῆς ἀνθρωπείας φύσεως τὸ πρόσωπον φθέγγεται " πρὸς τὸν Δεσπότην Χριστὸν, τῆς ζωῆς αὐτῇ τὸ μέγα δωρησάμενον δῶρον. « Πρὸς σὲ, Κύριε, κεκράξομαι, καὶ πρὸς τὸν Θεόν μου δεηθήσομαι. Τίς ὠφέλεια ἐν τῷ αἷματί μου, ἐν τῷ καταβῆναι με εἰς διαφθοράν; μὴ ἐξομολογήσεταί σοι χοῦς, ἢ ἀναγγελεῖ τὴν ἀλήθειάν σου;» Τούτοις καὶ ὁ μακάριος Ἐζεκίας ἐχρήσατο τοῖς λόγοις, ὡς καὶ ἡ τετάρτη τῶν Βασιλειῶν ἱστο ρία διδάσκει, καὶ τοῦ θειοτάτου Ἡσαΐου ἡ προφητεία · καὶ μέντοι καὶ ἡ ἀνθρωπεία φύσις, εἰ καὶ μὴ πᾶσα βεβόηκεν, ἀλλὰ διὰ τῶν ἁγίων βεβόηνε πρὸς τὸν Θεὸν, τούτοις κεχρημένη τοῖς λόγοις, ὅτι Δίκαιον ὑμνεῖν σε τὸν ποιητὴν, καὶ λόγοις εὐγνώμο σιν ἀμείβεσθαί σου τὰς χάριτας. Τοῦτο ζώντων ἴδιον · οἱ γὰρ εἰς χοῦν καὶ κόνιν διαλυόμενοι, καὶ τὸ σωματικὸν ἔργον ἀπολέσαντες, πῶς ἂν δυνηθεῖεν τὰς σὰς ἄδειν εὐεργεσίας;
« Kyrie, en tǭ thelēmati sou pareschou tǭ kallei mou dynamin; apestrepsas de de to prosōpon sou, kai egenēthēn tetaragmenos. » Homoiōs harmottei kai tauta kai to tǭ Ezekią, kai pasę̄ tōn anthrōpōn tę̄ physei; kai gar ekeinos di᾽ aretēn tēs theias pronoias apēlause, kai tōn ᾿Assyriōn ekratēse; kai palin tēs theias charitos gymnōtheis, nosǭ periepese, kai to tēs teleutēs edexato deos. kai ho ᾿Adam de en tǭ ta paradeisǭ kai tǭ tēs aretēs ekekosmēto kallei, kai kreittōn ēn tēs phthoras; tēs de theias pronoias dia tēn parabasin gymnōtheis, tēn apo tēs biotēs hypemeine zalēn. Touto de saphōs lian ho Symmachos tetheike; Kyrie, en tę̄ eudokią sou estēsas tǭ propatori mou to kratos; hōs einai dēlon, hoti tauta tēs anthrōpeias physeōs to prosōpon phthengetai " pros ton Despotēn Christon, tēs zōēs autę̄ to mega dōrēsamenon dōron. « Pros se, Kyrie, kekraxomai, kai pros ton Theon mou deēthēsomai. Tis ōpheleia en tǭ haimati mou, en tǭ katabēnai me eis diaphthoran? mē exomologēsetai soi chous, ē anangelei tēn alētheian sou?» Toutois kai ho makarios Ezekias echrēsato tois logois, hōs kai hē tetartē tōn Basileiōn histo ria didaskei, kai tou theiotatou Hēsaïou hē prophēteia ; kai mentoi kai hē anthrōpeia physis, ei kai mē pasa beboēken, alla dia tōn hagiōn beboēne pros ton Theon, toutois kechrēmenē tois logois, hoti Dikaion hymnein se ton poiētēn, kai logois eugnōmo sin ameibesthai sou tas charitas. Touto zōntōn idion ; hoi gar eis choun kai konin dialyomenoi, kai to sōmatikon ergon apolesantes, pōs an dynētheien tas sas adein euergesias?
"O Lord, by your will you gave strength to my beauty; but you turned away your face, and I was troubled." These words likewise fit both Hezekiah and the whole of human nature. For he, because of his virtue, enjoyed divine providence and overcame the Assyrians; and again, stripped of divine grace, he fell into sickness and felt the fear of death. And Adam in paradise was adorned with the beauty of virtue and was superior to corruption; but stripped of divine providence through the transgression, he endured the storm of life. Symmachus put this very clearly: "O Lord, in your good pleasure you established strength for my forefather"; so that it is clear that these words are spoken in the person of human nature to Christ the Lord, who gave it the great gift of life. "To you, O Lord, I will cry, and to my God I will make supplication. What profit is there in my blood, when I go down to corruption? Will dust confess you, or proclaim your truth?" The blessed Hezekiah too used these words, as the history of the fourth book of Kingdoms and the prophecy of the most divine Isaiah teach. And human nature, even if not all of it cried out, yet cried out to God through the saints, using these words: "It is just to hymn you, the maker, and to repay your favors with grateful words. This belongs to the living; for how could those dissolved into dust and ashes, who have lost bodily activity, sing your benefits?"
Ps 30:7 (29:8 LXX) (quotation, high confidence) · Ps 30:8 (29:9 LXX) (quotation, high confidence) · Ps 30:9 (29:10 LXX) (quotation, high confidence) · 2 Kgs 20:2 (allusion, medium confidence) · Isa 38:18 (allusion, high confidence)
Notes and citation
Summary: Psalm 30:7–9: both Hezekiah and Adam lost God's protecting grace through pride; human nature cries that only the living can praise God.
Notes on the original text
- Digital text corrected (marginal verse numbers (OCR); stray letters (OCR)): δωρησάμενον δῶρον. θ', ι'. « → δωρησάμενον δῶρον. «; ἀλλὰ δι διὰ τῶν ἁγίων → ἀλλὰ διὰ τῶν ἁγίων.
Cite (SBL): Theodoret, Interp. Ps. 29.8 (PG 80 80:1073; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-8
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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.
29.11PG 80 80:1075
« Ἤκουσε Κύριος, καὶ ἠλέησέ με, Κύριος ἐγενήθη βοηθός μου. Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. Διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην. Ὅπως ἂν ψάλῃ σοι ἡ δόξα μου, καὶ οὐ μὴ κατανυγῶ » Καὶ Ἐζεκίας σάκκον περιζωσάμενος προσήνεγκε τῷ Θεῷ τὴν κατὰ τῶν ᾿Ασσυρίων εὐχήν· καὶ ἡ ἀνθρωπεία φύσις τὸ πένθιμον περιεβέβλητο σχῆμα. Καὶ νῦν δε δέ τινες τῶν ἀνοήτων, τοὺς τεθνηκότας ὀλοφυρόμενοι, ἐπὶ σάκκου καθήμενοι κακῶς, τῶν προφητικῶν ῥημάτων ἐπαΐειν οὐκ ἐθέλουσι, διαρρήδην βοώντων • • Διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην, καὶ ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. » Καθάπερ γὰρ ὁ Ἐζεκίας τῶν πεντεκαίδεκα ἐνιαυτῶν τὴν ἐπαγγελίαν δεξάμενος εὐφροσύνης ἐνεπλήσθη πολλῆς, οὕτω δίκαιον ἡμᾶς τὴν ἑλπίδα δεξαμένους τῆς ἀναστάσεως, μὴ θρηνεῖν τοὺς τελευτῶντας, ἀλλ' ἐκείνην μετ' εὐθυμίας προσμένειν. Τὸ δὲ, « Ὅπως ἂν ψάλῃ σοι ἡ δόξα μου, καὶ οὐ μὴ κατανυγῶ, › ὁ Σύμμαχος οὕτως ἡρμήνευσεν · Ἵνα ᾅδῃ σε δόξα, καὶ οὐ μὴ ἀποσιωπήσῃ· ἀντὶ τοῦ, Προσήκει ταύτης ἕνεκα τῆς εὐεργεσίας διηνεκῶς ἄδειν σε καὶ ὑμνεῖν τοὺς τοσαύτης δόξης τετυχηκότας, ἐν μηδενὶ καιρῷ σιωπῶντας. Καὶ ἡ κατάνυξις δὲ σιγὴν ἐμποιεῖ. Οἱ Ἑβδομήκοντα τοίνυν ἀντὶ σιγῆς τεθείκασι τὴν κατάνυξιν· δόξης δὲ ὁ μὲν Ἐζεκίας τετύχηκε, τοσούτων δι᾿ αὐτὸν μυριάδων θεήλατον δεξαμένων πληγὴν, καὶ μέντοι καὶ τοῦ ἡλίου ἀναστρέψαντος ἡμεῖς δὲ πολλῆς εὐκλείας ἔχομεν ἀφορμὴν, τοσαύτην περὶ ἡμᾶς τοῦ Θεοῦ τῶν ὅλων ἐπιδεξαμένου φιλοστοργίαν. Οὕτω γὰρ, φησὶν, ὁ Θεὸς ἡγάπησε τὸν κόσμον, ὅτι τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ δέδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. • Κύριε ὁ Θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαί σοι. » Οὐ γὰρ μόνον κατὰ τὸν παρόντα βίον, ἀλλὰ καὶ μετὰ τὴν ἀνάστασιν, ὕμνους σοι προσοίσω, διηνεκῶς τὰς ὑπερφυεῖς σου καὶ ἀῤῥήτους διηγούμενος δωρεάς.
« Ēkouse Kyrios, kai ēleēse me, Kyrios egenēthē boēthos mou. Estrepsas ton kopeton mou eis charan emoi. Dierrhēxas ton sakkon mou, kai periezōsas me euphrosynēn. Hopōs an psalę̄ soi hē doxa mou, kai ou mē katanygō » Kai Ezekias sakkon perizōsamenos prosēnenke tǭ Theǭ tēn kata tōn ᾿Assyriōn euchēn; kai hē anthrōpeia physis to penthimon periebeblēto schēma. Kai nyn de de tines tōn anoētōn, tous tethnēkotas olophyromenoi, epi sakkou kathēmenoi kakōs, tōn prophētikōn rhēmatōn epaïein ouk ethelousi, diarrēdēn boōntōn • • Dierrhēxas ton sakkon mou, kai periezōsas me euphrosynēn, kai estrepsas ton kopeton mou eis charan emoi. » Kathaper gar ho Ezekias tōn pentekaideka eniautōn tēn epangelian dexamenos euphrosynēs eneplēsthē pollēs, houtō dikaion hēmas tēn helpida dexamenous tēs anastaseōs, mē thrēnein tous teleutōntas, all' ekeinēn met' euthymias prosmenein. To de, « Hopōs an psalę̄ soi hē doxa mou, kai ou mē katanygō, › ho Symmachos houtōs hērmēneusen ; Hina hądę̄ se doxa, kai ou mē aposiōpēsę̄; anti tou, Prosēkei tautēs heneka tēs euergesias diēnekōs adein se kai hymnein tous tosautēs doxēs tetychēkotas, en mēdeni kairǭ siōpōntas. Kai hē katanyxis de sigēn empoiei. Hoi Hebdomēkonta toinyn anti sigēs tetheikasi tēn katanyxin; doxēs de ho men Ezekias tetychēke, tosoutōn di᾿ auton myriadōn theēlaton dexamenōn plēgēn, kai mentoi kai tou hēliou anastrepsantos hēmeis de pollēs eukleias echomen aphormēn, tosautēn peri hēmas tou Theou tōn holōn epidexamenou philostorgian. Houtō gar, phēsin, ho Theos hēgapēse ton kosmon, hoti ton Huion autou ton monogenē dedōken, hina pas ho pisteuōn eis auton mē apolētai, all᾽ echę̄ zōēn aiōnion. • Kyrie ho Theos mou, eis ton aiōna exomologēsomai soi. » Ou gar monon kata ton paronta bion, alla kai meta tēn anastasin, hymnous soi prosoisō, diēnekōs tas hyperphyeis sou kai arrhētous diēgoumenos dōreas.
"The Lord heard and had mercy on me; the Lord became my helper. You turned my mourning into joy for me; you tore my sackcloth and girded me with gladness, so that my glory may sing psalms to you and I may not be pierced with sorrow." Hezekiah too, girded with sackcloth, offered God the prayer against the Assyrians; and human nature had put on the garb of mourning. Even now some foolish people, lamenting the dead and sitting wretchedly on sackcloth, will not listen to the prophetic words that cry out plainly: "You tore my sackcloth and girded me with gladness, and turned my mourning into joy for me." For as Hezekiah, receiving the promise of fifteen years, was filled with great gladness, so it is just that we, who have received the hope of the resurrection, should not lament those who die but await it with good cheer. "So that my glory may sing psalms to you and I may not be pierced with sorrow" Symmachus rendered thus: "so that glory may sing to you and not fall silent"; that is: "For this benefit those who have obtained such glory ought to sing and hymn you continually, silent at no time." Sorrow produces silence; so the Seventy put sorrow in place of silence. Glory Hezekiah obtained, when so many myriads received a God-sent blow because of him, and when the sun turned back; and we have great occasion for renown, since the God of all has shown such tender love toward us. "For God so loved the world," it says, "that he gave his only-begotten Son, that everyone who believes in him should not perish but have eternal life." "O Lord my God, I will confess you forever." "For not only in the present life but also after the resurrection I will offer you hymns, continually recounting your extraordinary and unspeakable gifts."
Ps 30:10 (29:11 LXX) (quotation, high confidence) · Ps 30:11 (29:12 LXX) (quotation, high confidence) · Ps 30:12 (29:13 LXX) (quotation, high confidence) · 2 Kgs 19:1 (allusion, high confidence) · 2 Kgs 20:6 (allusion, high confidence) · 2 Kgs 20:11 (allusion, high confidence) · John 3:16 (quotation, high confidence) · 1 Thess 4:13 (echo, medium confidence)
Notes and citation
Summary: Psalm 30:10–12: God turns mourning into joy, so Christians, who hope for the resurrection, should not grieve the dead as some do in sackcloth.
Notes on the original text
- Digital text corrected (split word with stray mark (OCR)): πεντεκαί( δεκα → πεντεκαίδεκα.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 29.11 (PG 80 80:1075; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/29-11
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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.
Chapter 30
30.1PG 80 80:1077
« Εἰς τὸ τέλος, Ψαλμὸς τῷ Δαβὶδ, ἐκστάσεως. » Τοῦτο δὲ οὔτε παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς λοιποῖς εὗρον ἑρμηνευταῖς, ἐν ἐνίοις δὲ τῶν ἀντιγράφων. Αἰνίττεσθαι δέ μοι τὰ κατὰ τὸν Οὐρίαν δοκεῖ. Λέγει γὰρ ἐν αὐτῷ τῷ ψαλμῷ· · Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου, ᾿Απέῤῥιμμαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου·, τουτέστιν, Ψήθην ἡμαρτηκὼς τῆς σῆς γεγυμνῶσθαι προνοίας. Εἰρῆσθαι δὲ ἔοικεν ὁ ψαλμὸς οὗτος ὑπὸ τοῦ μακαρίου Δαβίδ, καθ' ὃν καιρὸν ὑπὸ τοῦ ᾿Αβεσσαλώμ ἐδιώκετο· καὶ τοῦτο σαφέστερον ἡ τῶν ῥητῶν ἑρμηνεία διδάσκει.
« Eis to telos, Psalmos tǭ Dabid, ekstaseōs. » Touto de oute para tǭ Hebraiǭ, oute para tois loipois heuron hermēneutais, en eniois de tōn antigraphōn. Ainittesthai de moi ta kata ton Ourian dokei. Legei gar en autǭ tǭ psalmǭ; ; Egō de eipon en tę̄ ekstasei mou, ᾿Aperrhimmai apo prosōpou tōn ophthalmōn sou;, toutestin, Psēthēn hēmartēkōs tēs sēs gegymnōsthai pronoias. Eirēsthai de eoiken ho psalmos houtos hypo tou makariou Dabid, kath' hon kairon hypo tou ᾿Abessalōm ediōketo; kai touto saphesteron hē tōn rhētōn hermēneia didaskei.
"To the end; a psalm of David; of ecstasy." I did not find this in the Hebrew nor in the other translators, but in some of the copies. It seems to me to hint at the affair of Uriah. For he says in the psalm itself, "But I said in my ecstasy, I am cast away from the sight of your eyes," that is, "Having sinned, I thought I had been stripped of your providence." This psalm seems to have been spoken by the blessed David at the time when he was pursued by Absalom. The interpretation of the words teaches this more clearly.
Ps 31:1 (30:1 LXX) (quotation, high confidence) · Ps 31:22 (30:23 LXX) (quotation, high confidence) · 2 Sam 11:15 (allusion, medium confidence) · 2 Sam 15:14 (allusion, medium confidence)
Notes and citation
Summary: Psalm 31, title: "of ecstasy" hints at David's sin with Uriah; the psalm was spoken when he fled Absalom.
Cite (SBL): Theodoret, Interp. Ps. 30.1 (PG 80 80:1077; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-1
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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.
30.2PG 80 80:1077
« Ἐπὶ σοὶ, Κύριε, ἤλπισα· μὴ καταισχυνθείην εἰς τὸν αἰῶνα. » Αἰσχύνῃ με, φησὶν, ἡ ἁμαρτία περιέβαλε πολλῇ · ἱκετεύω δὲ μὴ μέχρι πολλοῦ ταύτην ἐπιμεῖναί μοι, διὰ τὴν ἐπὶ σοἱ μοι γεγενημένην πεποίθησιν. « Ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με, καὶ ἐξελοῦ με. » Μὴ εἰς τὴν ἐμὴν, φησὶν, ἀποβλέψῃς ἁμαρτίαν, ἀλλ᾽ εἰς τὴν τῶν διωκόντων με παρανομίαν· ταύτῃ γὰρ τῇ δικαίᾳ ψήφῳ χρησάμενος, τῶν ἐπικειμένων ἀπαλλάξεις με συμφορῶν.
« Epi soi, Kyrie, ēlpisa; mē kataischyntheiēn eis ton aiōna. » Aischynę̄ me, phēsin, hē hamartia periebale pollę̄ ; hiketeuō de mē mechri pollou tautēn epimeinai moi, dia tēn epi soi moi gegenēmenēn pepoithēsin. « En tę̄ dikaiosynę̄ sou rhysai me, kai exelou me. » Mē eis tēn emēn, phēsin, apoblepsę̄s hamartian, all᾽ eis tēn tōn diōkontōn me paranomian; tautę̄ gar tę̄ dikaią psēphǭ chrēsamenos, tōn epikeimenōn apallaxeis me symphorōn.
"In you, O Lord, I hoped; let me not be put to shame forever." "Sin," he says, "has clothed me with great shame; but I beg that it not remain on me long, because of the trust I have placed in you." "In your righteousness rescue me and deliver me." "Do not look," he says, "at my sin, but at the lawlessness of my pursuers; for by using this just verdict you will free me from the misfortunes that press on me."
Ps 31:1 (30:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:1: David, ashamed of his sin, asks God to judge by his pursuers' lawlessness and rescue him.
Cite (SBL): Theodoret, Interp. Ps. 30.2 (PG 80 80:1077; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-2
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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.
30.3PG 80 80:1077
« Κλίνον πρός με τὸ οὖς σου· τάχυνον τοῦ ἐξελέσθαι με. » Ακούσας μου τῆς ἱκετείας, ταχεῖαν δὸς τὴν βοήθειαν. • Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, καὶ εἰς οἶκον καταφυγῆς, τοῦ σῶσαί με. Ὅτι κραταίωμά μου, καὶ καταφυγή μου εἶ » Ταῦτα καὶ ἐν τῷ ἑπτακαιδεκάτῳ εἶπε ψαλμῷ, τὴν παντοδαπὴν τοῦ Θεοῦ κηδεμονίαν παραδηλῶν. Τὸ δὲ κραταίωμά μου, ᾿Ακύλας καὶ Σύμμαχος, πέτρα μου ἡρμήνευσαν. Ἔοικε· δὲ ὁ προφητικὸς λόγος τῷ εὐαγγελικῷ συμφωνεῖν, ὃς τὸν φρόνιμον ὑποδείκνυσιν ἐπὶ τῆς πέτρας τὴν οἰκίαν οἰκοδομήσαντα, ἣν οὔτε πνευμάτων, οὔτε ὑἑτῶν καὶ ποταμῶν προσβολὴ διὰ τὸ στεῤῥὸν ἐλωβήσατο. « Καὶ ἕνεκεν τοῦ ὀνόματός σου ὁδηγήσεις με, καὶ διαθρέψεις με. » Τὸ δὲ διαθρέψεις ὁ Σύμμαχος τημελήσεις με τέθεικεν. Λέγει δὲ, ὅτι Παντοδαπῆς με προνοίας ἀξιώσεις, διὰ τὸ ὄνομά σου ἐφ᾽ ᾧ πέποιθα. Διὰ πάντων δέ γε τῶν ἑρμηνευμένων ῥητῶν τὸ μέτριον αὐτοῦ τοῦ φρονήματος μεμαθήκαμεν. Οὐ γὰρ ᾔτησε διὰ τὴν οἰκείαν ἀρετὴν τῆς θείας ἐπικουρίας τυχεῖν, ἀλλὰ διὰ τὸ τοῦ Θεοῦ ὄνομα, καὶ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ ὅτι ἐπ᾿ αὐτῷ ἤλπισεν.
« Klinon pros me to ous sou; tachynon tou exelesthai me. » Akousas mou tēs hiketeias, tacheian dos tēn boētheian. • Genou moi eis Theon hyperaspistēn, kai eis oikon kataphygēs, tou sōsai me. Hoti krataiōma mou, kai kataphygē mou ei » Tauta kai en tǭ heptakaidekatǭ eipe psalmǭ, tēn pantodapēn tou Theou kēdemonian paradēlōn. To de krataiōma mou, ᾿Akylas kai Symmachos, petra mou hērmēneusan. Eoike; de ho prophētikos logos tǭ euangelikǭ symphōnein, hos ton phronimon hypodeiknysin epi tēs petras tēn oikian oikodomēsanta, hēn oute pneumatōn, oute hyetōn kai potamōn prosbolē dia to sterrhon elōbēsato. « Kai heneken tou onomatos sou hodēgēseis me, kai diathrepseis me. » To de diathrepseis ho Symmachos tēmelēseis me tetheiken. Legei de, hoti Pantodapēs me pronoias axiōseis, dia to onoma sou eph᾽ hǭ pepoitha. Dia pantōn de ge tōn hermēneumenōn rhētōn to metrion autou tou phronēmatos memathēkamen. Ou gar ę̄tēse dia tēn oikeian aretēn tēs theias epikourias tychein, alla dia to tou Theou onoma, kai tēn tou Theou dikaiosynēn, kai hoti ep᾿ autǭ ēlpisen.
"Incline your ear to me; hasten to deliver me." "Having heard my supplication, give swift help." "Be to me a God who protects and a house of refuge, to save me. For you are my strength and my refuge." He said this also in the seventeenth psalm, indicating God's care of every kind. "My strength" Aquila and Symmachus rendered "my rock." The prophetic word seems to agree with the Gospel, which shows the wise man building his house on the rock, which no assault of winds, rains, or rivers harmed because of its firmness. "And for your name's sake you will guide me and nourish me." For "nourish" Symmachus put "take care of me." He says: "You will count me worthy of every kind of providence because of your name, in which I have trusted." Through all the words interpreted we have learned the moderation of his mind. For he did not ask to obtain divine help because of his own virtue, but because of God's name, God's righteousness, and because he hoped in him.
Ps 31:2 (30:3 LXX) (quotation, high confidence) · Ps 31:3 (30:4 LXX) (quotation, high confidence) · Ps 18:2 (17:3 LXX) (allusion, high confidence) · Matt 7:24 (allusion, high confidence) · Matt 7:25 (allusion, high confidence)
Notes and citation
Summary: Psalm 31:2–3: David asks God, his rock, for help not for his own virtue but for God's name, like the house built on the rock.
Notes on the original text
- Digital text corrected (stray mark (OCR)): εἰς οἶκον ( καταφυγῆς → εἰς οἶκον καταφυγῆς.
Cite (SBL): Theodoret, Interp. Ps. 30.3 (PG 80 80:1077; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-3
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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.
30.5PG 80 80:1079
« Ἐξάξεις με ἐκ παγίδος ταύτης, ἧς ἔκρυψάν μοι· ὅτι σὺ εἶ ὁ ὑπεραπιστής μου, Κύριε. » Την βουλὴν τοῦ ᾿Αχιτόφελ διὰ τούτων ἐδήλωσεν, ἣν εἰσηγήσατο κατ᾿ αὐτοῦ, ὡς καὶ ἤδη προειρήκαμεν .
« Exaxeis me ek pagidos tautēs, hēs ekrypsan moi; hoti sy ei ho hyperapistēs mou, Kyrie. » Tēn boulēn tou ᾿Achitophel dia toutōn edēlōsen, hēn eisēgēsato kat᾿ autou, hōs kai ēdē proeirēkamen .
"You will bring me out of this snare that they hid for me, for you are my protector, O Lord." By these words he indicated the counsel of Ahithophel, which he proposed against him, as we have said already.
Ps 31:4 (30:5 LXX) (quotation, high confidence) · 2 Sam 17:1 (allusion, high confidence)
Notes and citation
Summary: Psalm 31:4: the hidden snare is Ahithophel's counsel against David.
Cite (SBL): Theodoret, Interp. Ps. 30.5 (PG 80 80:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-5
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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.
30.6PG 80 80:1079
« Εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου, ἐλυτρώσω με, Κύριε, ὁ Θεὸς τῆς ἀληθείας. » Πολλαῖς πολλάκις περιπεσών συμφοραῖς, τούτων διὰ τῆς σῆς ἠλευθερώθην ῥοπῆς· οὗ δὴ χάριν τὴν ἐμαυτοῦ ψυχὴν τῇ σῇ παρατίθημι' προμηθείᾳ. Χεῖρας γὰρ πάλιν ἐνταῦθα τὴν προμηθείαν ὀνομάζει.
« Eis cheiras sou parathēsomai to pneuma mou, elytrōsō me, Kyrie, ho Theos tēs alētheias. » Pollais pollakis peripesōn symphorais, toutōn dia tēs sēs ēleutherōthēn rhopēs; hou dē charin tēn emautou psychēn tę̄ sę̄ paratithēmi' promētheią. Cheiras gar palin entautha tēn promētheian onomazei.
"Into your hands I will commit my spirit; you redeemed me, O Lord, God of truth." "Having often fallen into many misfortunes, I was freed from them by your aid. For this reason I commit my soul to your providence." Here again he calls providence hands.
Ps 31:5 (30:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:5: having been rescued often, David commits his soul to God's providence.
Cite (SBL): Theodoret, Interp. Ps. 30.6 (PG 80 80:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-6
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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.
30.7PG 80 80:1079
« Ἐμίσησας πάντας τοὺς διαφυλάσσοντας ματαιότητας διακενῆς. » Ἐκεῖνοι μὲν οὖν, φησὶν, οὐ σοὶ τεθαῤῥήκασιν, ἀλλὰ τοῖς ματαίοις αὐτῶν κέχρηνται λογισμοῖς· εἴωθας δὲ τοὺς τοιούτους παντελῶς ἀποστρέφεσθαι. · Ἐγὼ δὲ ἐπὶ τῷ Κυρίῳ ἤλπισα. ᾿Αγαλλιάσομαι, καὶ εὐφρανθήσομαι ἐπὶ τῷ ἐλέει σου. » γὰρ ἐν' συμφοραῖς ὢν τὴν σὴν ἐπικουρίαν καλῶ, καὶ ταύτης ἀπολαύων, τῇ σῇ φιλανθρωπίᾳ τῶν ἀγαθῶν ἀνατίθημι τὴν αἰτίαν. « Ὅτι ἐπεῖδες τὴν ταπείνωσίν μου, ἔσωσας ἐκ τῶν ἀναγκῶν τὴν ψυχήν μου. Καὶ οὐ συνέκλεισάς με εἰς χεῖρας ἐχθρῶν· ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου. » Οὐ διήμαρτον δὲ τούτοις ἀεὶ χρησάμενος τοῖς λογισμοῖς· ἐνέδραις γὰρ πολεμίων πολλάκις, καὶ λόχοις περιπεσών, καὶ εἴσω τῶν περιταθέντων μοι δικτύων γενόμενος, διέφυγον τοὺς θηρεύοντας. Τοῦτο γὰρ εἶπεν· « Οὐ συνέκλεισας με εἰς χεῖρας ἐχθροῦ. » Διδάσκει δὲ καὶ ἡ ἱστορία, ὅτι πολλάκις καταληφθεὶς ὑπὸ τοῦ Σαούλ, καὶ μέντοι καὶ ἐν τῷ σπηλαίῳ καθειρχθεὶς, τὰς ἐκείνου χεῖρας διέφυγε· καὶ ἄλλοτε τοὺς Γετθαίους, παραπληξίαν σχηματισάμενος.
« Emisēsas pantas tous diaphylassontas mataiotētas diakenēs. » Ekeinoi men oun, phēsin, ou soi tetharrhēkasin, alla tois mataiois autōn kechrēntai logismois; eiōthas de tous toioutous pantelōs apostrephesthai. ; Egō de epi tǭ Kyriǭ ēlpisa. ᾿Agalliasomai, kai euphranthēsomai epi tǭ eleei sou. » gar en' symphorais ōn tēn sēn epikourian kalō, kai tautēs apolauōn, tę̄ sę̄ philanthrōpią tōn agathōn anatithēmi tēn aitian. « Hoti epeides tēn tapeinōsin mou, esōsas ek tōn anankōn tēn psychēn mou. Kai ou synekleisas me eis cheiras echthrōn; estēsas en eurychōrǭ tous podas mou. » Ou diēmarton de toutois aei chrēsamenos tois logismois; enedrais gar polemiōn pollakis, kai lochois peripesōn, kai eisō tōn peritathentōn moi diktyōn genomenos, diephygon tous thēreuontas. Touto gar eipen; « Ou synekleisas me eis cheiras echthrou. » Didaskei de kai hē historia, hoti pollakis katalēphtheis hypo tou Saoul, kai mentoi kai en tǭ spēlaiǭ katheirchtheis, tas ekeinou cheiras diephyge; kai allote tous Getthaious, paraplēxian schēmatisamenos.
"You have hated all who hold to vanities to no purpose." "They," he says, "have not trusted in you but rely on their own vain reasonings; and you are accustomed to turn away utterly from such people." "But I hoped in the Lord. I will exult and rejoice in your mercy." "For when I am in misfortunes I call on your help, and when I enjoy it I ascribe the cause of the good things to your love for humankind." "For you looked upon my humiliation, you saved my soul from distresses, and you did not shut me up in the hands of enemies; you set my feet in a broad place." "I have not gone wrong in always using these thoughts. For often falling into the ambushes and snares of enemies, and caught inside the nets spread around me, I escaped the hunters." For this is what he said: "You did not shut me up in the hands of the enemy." The history also teaches that he was often caught by Saul, and even shut in the cave, yet escaped his hands; and at another time he escaped the men of Gath by feigning madness.
Ps 31:6 (30:7 LXX) (quotation, high confidence) · Ps 31:7 (30:8 LXX) (quotation, high confidence) · Ps 31:8 (30:9 LXX) (quotation, high confidence) · 1 Sam 24:3 (allusion, high confidence) · 1 Sam 21:13 (allusion, high confidence)
Notes and citation
Summary: Psalm 31:6–8: unlike those who trust in vain reasonings, David hoped in God, who often freed him from snares, as from Saul and from Gath.
Cite (SBL): Theodoret, Interp. Ps. 30.7 (PG 80 80:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-7
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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.
30.10PG 80 80:1079
« Ἐλέησόν με, Κύριε, ὅτι θλίβομαι· ἐταράχθη ἐν θυμῷ ὁ ὀφθαλμός μου, ἡ ψυχή μου, καὶ ἡ γαστήρ μου. » Τοῦτο ὁ Σύμμαχος οὕτως εἴρηκεν· Ἐθολώθη διὰ παροργισμὸν ὁ ὀφθαλμός μου. Παροργίσας γάρ σε διὰ τῆς ἁμαρτίας, δακρύειν διηνεκῶς ἀναγκάζομαι· καὶ μὲν δὴ καὶ ἡ ψυχή μου ζάλης καὶ θορύβου ἐμπέπλησται. Γαστέρα δὲ ἐνταῦθα τὸ τῶν λογισμῶν ταμιεῖον ἐκάλεσεν· οἱ λογισμοὶ γὰρ, ἀλλ᾿ οὐχ ἡ γαστήρ, ἐταράττετο.
« Eleēson me, Kyrie, hoti thlibomai; etarachthē en thymǭ ho ophthalmos mou, hē psychē mou, kai hē gastēr mou. » Touto ho Symmachos houtōs eirēken; Etholōthē dia parorgismon ho ophthalmos mou. Parorgisas gar se dia tēs hamartias, dakryein diēnekōs anankazomai; kai men dē kai hē psychē mou zalēs kai thorybou empeplēstai. Gastera de entautha to tōn logismōn tamieion ekalesen; hoi logismoi gar, all᾿ ouch hē gastēr, etaratteto.
"Have mercy on me, O Lord, for I am afflicted; my eye was troubled with anger, my soul and my belly." Symmachus put this thus: "My eye was clouded because of provocation." "For having provoked you by my sin, I am forced to weep continually; and indeed my soul too is full of storm and turmoil." Here he called the belly the storehouse of the thoughts; for it was the thoughts, not the belly, that were troubled.
Ps 31:9 (30:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:9: having provoked God by his sin, David weeps, and his thoughts, called his belly, are troubled.
Notes on the original text
- Digital text corrected (stray letter (OCR)): οἱ λογισμοὶ γὰρ, Ο ἀλλ᾿ → οἱ λογισμοὶ γὰρ, ἀλλ᾿.
Cite (SBL): Theodoret, Interp. Ps. 30.10 (PG 80 80:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-10
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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.
30.11PG 80 80:1081
«Ὅτι ἐξέλιπεν ἐν ὀδύνῃ ἡ ζωή μου, καὶ τὰ ἔτη μου ἐν στεναγμοῖς. » Πάντα μου, φησὶ, τὸν βίον εἰς ὀδύνας καὶ δάκρυα δεδαπάνηκα. « Ἠσθένησεν ἐν πτωχείᾳ ἡ ἰσχύς μου, καὶ τὰ ὀστᾶ μου ἐταράχθησαν. » Καὶ ἡ ἔνδεια δὲ, καὶ τῶν ἀναγκαίων ἡ σπάνις, κατέτηξέ μου τὸ σῶμα. Ταύτης δὲ τῆς ἐνδείας καὶ ἡ ἱστορία μέμνηται, καί φησιν • « Ούν ησβίλι ὁ τοῦ Ναὰς υἱὸς, ὁ ᾿Αμμανίτης, καὶ Βερζελλεὶ ὁ Γαλααδίτης, ἤνεγκαν πυροὺς καὶ κριθάς, καὶ ἄλευρον · καὶ κύαμον, καὶ φακὸν, καὶ ἕτερά τινα τῷ Δαβὶδ προσήνεγκαν καὶ τῷ λαῷ, ὅτι ἔλεγον τὸν λαὸν πεινᾷν καὶ ἐκλελῦσθαι διψήσαντα ἐν τῇ ἐρήμῳ. »
«Hoti exelipen en odynę̄ hē zōē mou, kai ta etē mou en stenagmois. » Panta mou, phēsi, ton bion eis odynas kai dakrya dedapanēka. « Ēsthenēsen en ptōcheią hē ischys mou, kai ta osta mou etarachthēsan. » Kai hē endeia de, kai tōn anankaiōn hē spanis, katetēxe mou to sōma. Tautēs de tēs endeias kai hē historia memnētai, kai phēsin • « Oun ēsbili ho tou Naas huios, ho ᾿Ammanitēs, kai Berzellei ho Galaaditēs, ēnenkan pyrous kai krithas, kai aleuron ; kai kyamon, kai phakon, kai hetera tina tǭ Dabid prosēnenkan kai tǭ laǭ, hoti elegon ton laon peinąn kai eklelysthai dipsēsanta en tę̄ erēmǭ. »
"For my life failed in pain, and my years in groanings." "I have spent my whole life," he says, "in pains and tears." "My strength was weakened in poverty, and my bones were troubled." "Want too, and the lack of necessities, wasted my body." The history also mentions this want, saying: "Shobi son of Nahash the Ammonite and Barzillai the Gileadite brought wheat and barley and flour, and beans and lentils and other things to David and the people, for they said that the people were hungry and faint, having thirsted in the desert."
Ps 31:10 (30:11 LXX) (quotation, high confidence) · 2 Sam 17:27 (quotation, high confidence) · 2 Sam 17:28 (quotation, high confidence) · 2 Sam 17:29 (quotation, high confidence)
Notes and citation
Summary: Psalm 31:10: David's life was spent in grief, and in his flight he lacked even food, as the history records.
- The history is paraphrased, with a garbled form of the name Shobi in the digital text.
Cite (SBL): Theodoret, Interp. Ps. 30.11 (PG 80 80:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-11
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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.
30.12PG 80 80:1081
« Παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος, καὶ τοῖς γείτοσί μου σφόδρα, καὶ φόβος τοῖς γνωστοῖς μου. » Οἱ ἐχθροί μου, φησὶν, ἐν εὐθυμίᾳ, ἐγὼ δὲ καταγέλαστός εἰμι, καὶ τοῖς ὁμόροις ἐπίχαρτος, καὶ τοῖς γνωρίμοις ἐπίφοβος. Καὶ σαφέστερον τοῦτο διδάσκων ἐπήγαγεν • « Οἱ θεωροῦντές με ἔξω, ἔφυγον ἀπ᾿ ἐμοῦ. » Δεδίασι γὰρ συγγενέσθαι μοι, ἵνα μὴ τοῖς ἐμοῖς ἐχθροῖς πεοιπέσωσιν.
« Para pantas tous echthrous mou egenēthēn oneidos, kai tois geitosi mou sphodra, kai phobos tois gnōstois mou. » Hoi echthroi mou, phēsin, en euthymią, egō de katagelastos eimi, kai tois homorois epichartos, kai tois gnōrimois epiphobos. Kai saphesteron touto didaskōn epēgagen • « Hoi theōrountes me exō, ephygon ap᾿ emou. » Dediasi gar syngenesthai moi, hina mē tois emois echthrois peoipesōsin.
"Beyond all my enemies I became a reproach, and greatly to my neighbors, and a fear to my acquaintances." "My enemies," he says, "are in good cheer, but I am a laughingstock, a delight to those around me, and a terror to those who know me." And teaching this more clearly he added: "Those who saw me outside fled from me." "For they are afraid to be with me, lest they fall into the hands of my enemies."
Ps 31:11 (30:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:11: David's acquaintances shun him for fear of his enemies.
Cite (SBL): Theodoret, Interp. Ps. 30.12 (PG 80 80:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.13PG 80 80:1081
« Ἐπελήσθην ὡσεὶ νεκρὸς ἀπὸ καρδίας, ἐγενήθην ὡσεὶ σκεῦος ἀπολωλός. » ᾿Απέγνωσάν με, φησὶν, ἅπαντες, δίκην σκεύους ἀπολωλότος, καὶ νεκροῦ τάφον οἰκοῦντος. [Ἔδειξε τὴν ὑπερβολὴν τῆς ἐπιλησμονῆς ἀπὸ τῆς τοῦ σκεύους ἀτιμίας· ὥσπερ γὰρ, φησὶν, ἀπολλύμενον ἐκεῖνο ταχέως τῆς τῶν ἀπολωλεκότων ἐξορίζεται μνήμης διὰ τὸ εὐτελὲς, οὕτω κἀγὼ λελόγισμαι αὐτοῖς ὡς οὐδὲν ὧν οὐδὲ γεγονώς ποτε λόγου τινὸς ἄξιος.]
« Epelēsthēn hōsei nekros apo kardias, egenēthēn hōsei skeuos apolōlos. » ᾿Apegnōsan me, phēsin, hapantes, dikēn skeuous apolōlotos, kai nekrou taphon oikountos. [Edeixe tēn hyperbolēn tēs epilēsmonēs apo tēs tou skeuous atimias; hōsper gar, phēsin, apollymenon ekeino tacheōs tēs tōn apolōlekotōn exorizetai mnēmēs dia to euteles, houtō kagō lelogismai autois hōs ouden hōn oude gegonōs pote logou tinos axios.]
"I was forgotten like a dead man out of mind; I became like a lost vessel." "All," he says, "have given me up, like a lost vessel or a dead man who dwells in a tomb." [He showed the extreme of forgetfulness from the worthlessness of the vessel. "For as such a vessel, when lost, is quickly banished from the memory of those who lost it because it is cheap, so I too am reckoned by them as nothing, as one who was never worth any account."]
Ps 31:12 (30:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:12: David is forgotten like the dead or a cheap lost vessel.
- The bracketed passage is bracketed in Migne.
Cite (SBL): Theodoret, Interp. Ps. 30.13 (PG 80 80:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.14PG 80 80:1081
«Ὅτι ἤκουσα ψόγον πολλῶν παροικούντων κυκλόθεν. » Ταῦτα δὲ οὐ τοπάζων λέγω, ἀλλὰ ταῖς ἀκοαῖς τὰ ὀνείδη δεξάμενος. Σημαίνει δὲ διὰ τούτων καὶ τὰς τοῦ Σεμεεὶ λοιδορίας. • Ἐν τῷ ἐπισυναχθῆναι αὐτοὺς ἄμα ἐπ᾿ ἐμὲ τοῦ λαβεῖν τὴν ψυχήν μου ἐβουλεύσαντο. Ἐγὼ δὲ ἐπὶ σὲ, Κύριε, ἤλπισα· εἶπον, Σὺ εἶ ὁ Θεός μου. Ἐν ταῖς χερσί σου οἱ κλῆροί μου. · Ἐκεῖνοι μὲν οὖν ἀθροισθέντες τὸν ἐμὸν καττύουσι θάνατον, ἐγὼ δὲ σε Θεὸν οἶδα καὶ πρύτανιν. Τοῦτο γὰρ λέγει · • Ἐν ταῖς χερσί σου οἱ κλῆροί μου, » ἢ ὡς οἱ λοιποὶ, ἐν ταῖς χερσί σου οἱ καιροί μου, ἀντὶ τοῦ, Σὺ ἀποκληροῖς ὡς ἐθέλεις ἑκάστῳ καὶ ἀθυμίας καὶ θυμηδίας, καὶ μεταβάλλεις ταῦτα πάλιν πρὸς τὸ δοκοῦν. Καιροὺς γὰρ, ἢ κλήρους καλεῖ τὰς τῶν πραγμάτων μεταβολὰς, πλοῦτον καὶ πενίαν, δουλείαν καὶ δεσποτείαν, εἰρήνην καὶ πόλεμον, καὶ τἄλλα τὰ τοιαῦτα ὁμοίως. « Ῥῦσαί με ἐκ χειρὸς ἐχθρῶν μου, καὶ ἐκ τῶν καταδιωκόντων με. • Είτα δείκνυσι καὶ τὸν τῆς λυτρώσεως τρόπον.
«Hoti ēkousa psogon pollōn paroikountōn kyklothen. » Tauta de ou topazōn legō, alla tais akoais ta oneidē dexamenos. Sēmainei de dia toutōn kai tas tou Semeei loidorias. • En tǭ episynachthēnai autous ama ep᾿ eme tou labein tēn psychēn mou ebouleusanto. Egō de epi se, Kyrie, ēlpisa; eipon, Sy ei ho Theos mou. En tais chersi sou hoi klēroi mou. ; Ekeinoi men oun athroisthentes ton emon kattyousi thanaton, egō de se Theon oida kai prytanin. Touto gar legei ; • En tais chersi sou hoi klēroi mou, » ē hōs hoi loipoi, en tais chersi sou hoi kairoi mou, anti tou, Sy apoklērois hōs etheleis hekastǭ kai athymias kai thymēdias, kai metaballeis tauta palin pros to dokoun. Kairous gar, ē klērous kalei tas tōn pragmatōn metabolas, plouton kai penian, douleian kai despoteian, eirēnēn kai polemon, kai talla ta toiauta homoiōs. « Rhysai me ek cheiros echthrōn mou, kai ek tōn katadiōkontōn me. • Eita deiknysi kai ton tēs lytrōseōs tropon.
"For I heard the blame of many who dwell around." "I do not say this by guesswork, but having received the reproaches with my ears." By this he also indicates the abuse of Shimei. "When they gathered together against me, they took counsel to take my soul. But I hoped in you, O Lord; I said, You are my God. My lots are in your hands." "They have gathered and stitch together my death; but I know you as God and ruler." For this is what he says: "My lots are in your hands," or, as the others put it, "my times are in your hands"; that is: "You allot to each, as you will, despondency and cheer, and change them again as seems good to you." He calls times or lots the changes of affairs: wealth and poverty, slavery and lordship, peace and war, and all other such things alike. "Rescue me from the hand of my enemies and from those who pursue me." Then he shows the manner of the redemption.
Ps 31:13 (30:14 LXX) (quotation, high confidence) · Ps 31:14 (30:15 LXX) (quotation, high confidence) · Ps 31:15 (30:16 LXX) (quotation, high confidence) · 2 Sam 16:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 31:13–15: amid Shimei's abuse and plots against him, David trusts God, who allots every change of fortune.
Notes on the original text
- Digital text corrected (word displaced from 30.17 (OCR); restored there): τὸν τῆς λυτρώσεως τρόπον. σου → τὸν τῆς λυτρώσεως τρόπον..
Cite (SBL): Theodoret, Interp. Ps. 30.14 (PG 80 80:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-14
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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.
30.17PG 80 80:1083
« Ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου, σῶσόν με ἐν τῷ ἐλέει σου. » Τῆς γὰρ σῆς μοι γενομένης ἐπιφανείας, τὰ σκυθρωπὰ παραυτίκα λυθήσεται.
« Epiphanon to prosōpon sou epi ton doulon sou, sōson me en tǭ eleei sou. » Tēs gar sēs moi genomenēs epiphaneias, ta skythrōpa parautika lythēsetai.
"Make your face shine upon your servant; save me in your mercy." "For when your appearing comes to me, the gloom will at once be dispelled."
Ps 31:16 (30:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:16: God's appearing dispels the psalmist's gloom.
Notes on the original text
- Digital text corrected (word displaced to the end of 30.14 (OCR), restored): ἐπὶ τὸν δοῦλόν σῶσόν με → ἐπὶ τὸν δοῦλόν σου, σῶσόν με.
Cite (SBL): Theodoret, Interp. Ps. 30.17 (PG 80 80:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.18PG 80 80:1083
« Κύριε, μὴ καταισχυνθείην, ὅτι ἐπεκαλεσάμην σε, αἰσχυνθείησαν ἀσεβεῖς, καὶ καταχθείησαν εἰς ᾅδου.» Καὶ ἐντεῦθεν μανθάνομεν, ὡς πολλὴν διαφορὰν ἁμαρτία πρὸς ἀσέβειαν ἔχει. Διὸ καὶ ὁ μέγας παρακαλεῖ Δαβίδ, αὐτὸν μὲν τῆς διὰ τὴν ἁμαρτίαν γεγενημένης αἰσχύνης ἀπαλλαγῆναι, τοὺς δὲ δυσσεβείᾳ συζῶντας μετ' αἰσχύνης τῷ θανάτῳ παραπεμφθῆναι.
« Kyrie, mē kataischyntheiēn, hoti epekalesamēn se, aischyntheiēsan asebeis, kai katachtheiēsan eis hądou.» Kai enteuthen manthanomen, hōs pollēn diaphoran hamartia pros asebeian echei. Dio kai ho megas parakalei Dabid, auton men tēs dia tēn hamartian gegenēmenēs aischynēs apallagēnai, tous de dyssebeią syzōntas met' aischynēs tǭ thanatǭ parapemphthēnai.
"O Lord, let me not be put to shame, for I called on you; let the ungodly be put to shame and brought down to Hades." From this too we learn that sin differs greatly from ungodliness. That is why the great David asks that he himself be freed from the shame that came upon him through sin, but that those who live in impiety be sent to death with shame.
Ps 31:17 (30:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:17: David distinguishes his own sin from the impiety of the ungodly.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Καὶ ἐ· ἐντεῦθεν → Καὶ ἐντεῦθεν.
Cite (SBL): Theodoret, Interp. Ps. 30.18 (PG 80 80:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-18
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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.
30.19PG 80 80:1083
« ῎Αλαλα γενηθήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν, ἐν ὑπερηφανίᾳ καὶ ἐξουδενώσει. » Τοῦ ᾿Αχιτόφελ ἐνταῦθα προλέγει τὸν θάνατον, ὃς φίλος ὢν τοῦ Δαβὶδ καὶ σύμβουλος, τὸν παλαιὸν ἐγύμνωσε δόλον, καὶ κατὰ τοῦ μηδὲν ἠδικηκότος τὴν γλῶτταν ἐκίνησεν. Ὑπερηφανίαν δὲ καὶ ἐξουδένωσιν τὴν συμβουλὴν ἐκείνην εἰκότως ἐκάλεσεν· ἐπειδὴ παῖδα κατὰ τοῦ πατρὸς διήγειρεν εἰς σφαγήν .
« ᾿Alala genēthētō ta cheilē ta dolia, ta lalounta kata tou dikaiou anomian, en hyperēphanią kai exoudenōsei. » Tou ᾿Achitophel entautha prolegei ton thanaton, hos philos ōn tou Dabid kai symboulos, ton palaion egymnōse dolon, kai kata tou mēden ēdikēkotos tēn glōttan ekinēsen. Hyperēphanian de kai exoudenōsin tēn symboulēn ekeinēn eikotōs ekalesen; epeidē paida kata tou patros diēgeiren eis sphagēn .
"Let the deceitful lips become mute, which speak lawlessness against the righteous in arrogance and contempt." Here he foretells the death of Ahithophel, who, being David's friend and counselor, laid bare his long-standing deceit and moved his tongue against one who had done him no wrong. He fittingly called that counsel arrogance and contempt, since it roused a son to slaughter against his father.
Ps 31:18 (30:19 LXX) (quotation, high confidence) · 2 Sam 17:23 (allusion, high confidence)
Notes and citation
Summary: Psalm 31:18: the silenced deceitful lips foretell the death of Ahithophel, who incited Absalom against his father.
Cite (SBL): Theodoret, Interp. Ps. 30.19 (PG 80 80:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.20PG 80 80:1083
« Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε, ἧς ἔκρυψας τοῖς φοβουμένοις σε ! » Πάλιν τὸ, ὡς, ἐνταῦθα οὐ παραβολικῶς, ἀλλ᾽ ἐπιτατικῶς τέθεικε. Διόπερ Ἀκύλας καὶ Σύμμαχος οὕτως ἡρμήνευσαν · Τίς πολὺ τὸ ἀγαθόν σου, ὃ ἔκρυψας ἀπόθετον τοῖς φοβουμένοις σε! Ταύτην δὲ τὸ ῥητὸν τὴν διάνοιαν ἔχει · Τῶν φοβουμένων σε, φησὶ, Δέσποτα, τοὺς μὲν μισθοὺς καὶ τὰ ἔπαθλα κρύπτεις· καὶ ταῦτα πολλὰ ὄντα, καὶ μεγάλα, καὶ θαυμαστά ἱδρῶσι δὲ καὶ ταλαιπωρίαις προσπαλαίειν ἐᾷς. ᾿Αλλ' ὅμως ἔστιν ὅτε καὶ γυμνοῖς τὰ βραβεία, παραθαῤῥύνων τοὺς ἀθλητάς. Τοῦτο γὰρ ἐπήγαγεν · Ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ, ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων. • Εἶτα τὴν γινομένην αὐτῶν κατὰ μέρος διέξεισι πρόνοιαν.
« Hōs poly to plēthos tēs chrēstotētos sou, Kyrie, hēs ekrypsas tois phoboumenois se ! » Palin to, hōs, entautha ou parabolikōs, all᾽ epitatikōs tetheike. Dioper Akylas kai Symmachos houtōs hērmēneusan ; Tis poly to agathon sou, ho ekrypsas apotheton tois phoboumenois se! Tautēn de to rhēton tēn dianoian echei ; Tōn phoboumenōn se, phēsi, Despota, tous men misthous kai ta epathla krypteis; kai tauta polla onta, kai megala, kai thaumasta hidrōsi de kai talaipōriais prospalaiein eąs. ᾿All' homōs estin hote kai gymnois ta brabeia, paratharrhynōn tous athlētas. Touto gar epēgagen ; Exeirgasō tois elpizousin epi se, enantion tōn huiōn tōn anthrōpōn. • Eita tēn ginomenēn autōn kata meros diexeisi pronoian.
"How great is the abundance of your goodness, O Lord, which you hid for those who fear you!" Here again he set "how" not as a comparison but as an intensive. That is why Aquila and Symmachus rendered: "How great is your good, which you hid, stored up for those who fear you!" The words have this sense: "Of those who fear you, Master, you hide the wages and prizes, though they are many, great, and wonderful, and you let them wrestle with sweat and hardships. Yet sometimes you also lay bare the prizes, encouraging the athletes." For this is what he added: "You have worked it for those who hope in you, before the sons of men." Then he recounts in detail the providence exercised over them.
Ps 31:19 (30:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:19: God keeps hidden the great rewards of those who fear him, though at times he shows them to encourage his athletes.
Cite (SBL): Theodoret, Interp. Ps. 30.20 (PG 80 80:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.21PG 80 80:1083
« Κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου, ἀπὸ ταραχῆς ἀνθρώπων. Σκεπάσεις αὐτοὺς ἐν σκηνῇ ἀπὸ ἀντιλογίας γλωσσῶν. » ᾿Αρκεί, σου, φησὶν, ἡ ἐπιφάνεια· τοῦτο γὰρ καλεῖ πρόσωπον · πάσης αὐτοὺς ταραχῆς καὶ ζάλης ἀνθρωπίνης ἐλευθερῶσαι, καὶ ἀποληφθέντας ἐν μέσῳ καθάπερ τινὶ καλύψαι σκηνῇ, καὶ ἀφανεῖς ἀποφῆναι. Ταύτης δὲ καὶ αὐτὸς τῆς προνοίας ἀπήλαυσεν δὲ ὑπὸ τοῦ Σαούλ διωκόμενος. Ἐν μέσοις γὰρ ὑποληφθεὶς δὲ τοῖς δεινοῖς, τῆς σωτηρίας τετύχηκεν. Οὕτως ὁ μέγας Ἑλισσαῖος κυκλώσαντας τοὺς Σύρους διέφυγεν, ἀχλὺν αὐτῶν τοῖς ὀφθαλμοῖς ἐπιπάσας. Καὶ ἕτερα δὲ πολλὰ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ.
« Katakrypseis autous en apokryphǭ tou prosōpou sou, apo tarachēs anthrōpōn. Skepaseis autous en skēnę̄ apo antilogias glōssōn. » ᾿Arkei, sou, phēsin, hē epiphaneia; touto gar kalei prosōpon ; pasēs autous tarachēs kai zalēs anthrōpinēs eleutherōsai, kai apolēphthentas en mesǭ kathaper tini kalypsai skēnę̄, kai aphaneis apophēnai. Tautēs de kai autos tēs pronoias apēlausen de hypo tou Saoul diōkomenos. En mesois gar hypolēphtheis de tois deinois, tēs sōtērias tetychēken. Houtōs ho megas Helissaios kyklōsantas tous Syrous diephygen, achlyn autōn tois ophthalmois epipasas. Kai hetera de polla toiauta estin heurein para tę̄ theią Graphę̄.
"You will hide them in the secret place of your face from the turmoil of men; you will shelter them in a tent from the contradiction of tongues." "Your appearing" (this he calls face) "is enough," he says, "to free them from all human turmoil and storm, and when they are caught in the middle, to cover them as with a tent and make them invisible." He himself enjoyed this providence when pursued by Saul; for caught in the midst of dangers, he obtained salvation. So the great Elisha escaped the Syrians who surrounded him by casting a mist over their eyes. Many other such things can be found in the divine Scripture.
Ps 31:20 (30:21 LXX) (quotation, high confidence) · 2 Kgs 6:18 (allusion, high confidence)
Notes and citation
Summary: Psalm 31:20: God hides his own from danger, as he hid David from Saul and blinded the Syrians around Elisha.
Cite (SBL): Theodoret, Interp. Ps. 30.21 (PG 80 80:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.22PG 80 80:1085
« Εὐλογητὸς Κύριος, ὅτι ἐθαυμάστωσε τὸ ἔλεος αὐτοῦ ἐν πόλει περιοχῆς. » Ὁ δὲ Σύμμαχος οὕτως εἴρηκε τοῦτο· Εὐλογητὸς Κύριος ὁ παραδοξάσας τὸ ἔλεος αὐτοῦ ἐμοὶ, ὡς ἐν πόλει περιπεφραγμένῃ. Οὕτω γάρ με, φησὶ, περιέβαλέ τε καὶ περιέφραξε τῇ οἰκείᾳ φιλανθρωπίᾳ, ὡς πόλιν ὀχυρῷ περιβόλῳ περιφράττουσιν οἱ οἰκήτορες.
« Eulogētos Kyrios, hoti ethaumastōse to eleos autou en polei periochēs. » Ho de Symmachos houtōs eirēke touto; Eulogētos Kyrios ho paradoxasas to eleos autou emoi, hōs en polei peripephragmenę̄. Houtō gar me, phēsi, periebale te kai periephraxe tę̄ oikeią philanthrōpią, hōs polin ochyrǭ peribolǭ periphrattousin hoi oikētores.
"Blessed be the Lord, for he has made his mercy wonderful in a fortified city." Symmachus said this thus: "Blessed be the Lord, who made his mercy marvelous to me, as in a city fenced around." "For so," he says, "he surrounded and fenced me with his love for humankind, as inhabitants fence a city with a strong wall."
Ps 31:21 (30:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:21: God's love surrounded David like the wall of a fortified city.
Cite (SBL): Theodoret, Interp. Ps. 30.22 (PG 80 80:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.23PG 80 80:1085
Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου, ᾿Απέρῥιμμαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου · διὰ τοῦτο εἰσήκουσας τῆς φωνῆς τῆς δεήσεώς μου, ἐν τῷ κεκραγέναι με πρὸς σέ. » Ωμην δὲ, φησὶ, τῇ ἁμαρτίᾳ περιπεσὼν, πόῤῥω τῆς σῆς γεγενῆσθαι κηδεμονίας · ἀλλὰ τοὺς ταπεινούς μου θεασάμενος λόγους, οὐ παρεῖδες δεόμενον. Ἔκστασιν δὲ εἰκότως τὴν ἁμαρτίαν ἐκάλεσε. Τὴν γὰρ τῆς δικαιοσύνης ὁδεύων ὁδὸν ἐξέστη μὲν ἐκείνης, καὶ ἐξετράπη προσέπταισε δὲ, καὶ περιέπεσε τοῖς ὠμοβόροις λῃσταῖς. Καὶ τοῦτο αὐτὸ δείκνυσι τὴν τοῦ Δαβίδ ἀρετήν. Οὐ γὰρ ἐθὰς ἦν τῆς ἁμαρτίας, ἀλλ᾽ ἔξω μικρὸν τῆς οἰκείας γενόμενος προαιρέσεως, τὸν ὅλισθον ἐκεῖνον ὑπέμεινεν. Ἐντεῦθεν ἐπὶ παραίνεσιν μεταφέρει τὸν λόγον, ἐκ τῶν κατ᾿ αὐτὸν τὴν θείαν ὑποδεικνὺς φιλανθρωπίαν καὶ πρόνοιαν.
Egō de eipon en tę̄ ekstasei mou, ᾿Aperrhimmai apo prosōpou tōn ophthalmōn sou ; dia touto eisēkousas tēs phōnēs tēs deēseōs mou, en tǭ kekragenai me pros se. » Ōmēn de, phēsi, tę̄ hamartią peripesōn, porrhō tēs sēs gegenēsthai kēdemonias ; alla tous tapeinous mou theasamenos logous, ou pareides deomenon. Ekstasin de eikotōs tēn hamartian ekalese. Tēn gar tēs dikaiosynēs hodeuōn hodon exestē men ekeinēs, kai exetrapē proseptaise de, kai periepese tois ōmoborois lę̄stais. Kai touto auto deiknysi tēn tou Dabid aretēn. Ou gar ethas ēn tēs hamartias, all᾽ exō mikron tēs oikeias genomenos proaireseōs, ton holisthon ekeinon hypemeinen. Enteuthen epi parainesin metapherei ton logon, ek tōn kat᾿ auton tēn theian hypodeiknys philanthrōpian kai pronoian.
"But I said in my ecstasy, I am cast away from the sight of your eyes. Therefore you heard the voice of my supplication when I cried to you." "Having fallen into sin," he says, "I thought I had come to be far from your care; but seeing my humble words, you did not overlook me as I prayed." He fittingly called sin ecstasy. For walking the road of righteousness he stepped out of it, turned aside, stumbled, and fell among savage robbers. And this very thing shows David's virtue: he was not accustomed to sin, but having gone a little outside his own purpose, he suffered that slip. From here he turns his discourse to exhortation, showing God's love and providence from his own case.
Ps 31:22 (30:23 LXX) (quotation, high confidence) · Luke 10:30 (echo, low confidence)
Notes and citation
Summary: Psalm 31:22: David's sin was an "ecstasy," a stepping out of his usual path, and God still heard his humble prayer.
Cite (SBL): Theodoret, Interp. Ps. 30.23 (PG 80 80:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.24PG 80 80:1085
« ᾿Αγαπήσατε τὸν Κύριον, πάντες οἱ ὅσιοι αὐτοῦ, ὅτι ἀληθείας ἐκζητεῖ Κύριος, καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν. » Προσήκει, φησὶν, ὑμᾶς ἅπαντας, τοὺς τὴν θείαν ὁδὸν ὁδεύειν προαιμουμένους, ἐκθύμως ἀγαπᾶν τῶν ὅλων τὸν πρύτανιν, οἷόν τινι κανόνι τῇ ἀληθείᾳ χρώμενον, καὶ τοὺς ἄμετρον ἀλαζονείαν κεκτημένους κολάζοντα. Οὐχ ἁπλῶς γὰρ εἶπε, τοῖς ποιοῦσιν ὑπερηφανίαν, ἀλλὰ, τοῖς περισσῶς ποιοῦσιν. ἱκανὸν γὰρ καὶ τοῦτο τὴν θείαν ἀγαθότητα δεῖξαι Φέρει μὲν γὰρ τοὺς οὕτω πως μείζονι φρονήματι κεχρημένους· τοὺς δὲ τυφουμένους, καὶ ἀπλήστως ἐξογκουμένους, ταῖς καταλλήλοις παραδίδωσι τιμωρίαις.
« ᾿Agapēsate ton Kyrion, pantes hoi hosioi autou, hoti alētheias ekzētei Kyrios, kai antapodidōsi tois perissōs poiousin hyperēphanian. » Prosēkei, phēsin, hymas hapantas, tous tēn theian hodon hodeuein proaimoumenous, ekthymōs agapan tōn holōn ton prytanin, hoion tini kanoni tę̄ alētheią chrōmenon, kai tous ametron alazoneian kektēmenous kolazonta. Ouch haplōs gar eipe, tois poiousin hyperēphanian, alla, tois perissōs poiousin. hikanon gar kai touto tēn theian agathotēta deixai Pherei men gar tous houtō pōs meizoni phronēmati kechrēmenous; tous de typhoumenous, kai aplēstōs exonkoumenous, tais katallēlois paradidōsi timōriais.
"Love the Lord, all you his holy ones, for the Lord seeks truth and repays those who act with excessive arrogance." "All of you," he says, "who choose to walk the divine road ought to love the ruler of all wholeheartedly, who uses truth as a rule and punishes those who have boundless boastfulness." For he did not say simply "those who act arrogantly," but "those who act with excessive arrogance." This too is enough to show the divine goodness: he bears with those who in some way have a rather high opinion of themselves, but hands over to fitting punishments those who are puffed up and swell without limit.
Ps 31:23 (30:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:23: God bears with ordinary pride but punishes boundless arrogance.
Cite (SBL): Theodoret, Interp. Ps. 30.24 (PG 80 80:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-24
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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.
30.25PG 80 80:1085
« ᾿Ανδρίζεσθε, καὶ κραταιούσθω ἡ καρδία ὑμῶν, πάντες οἱ ἐλπίζοντες ἐπὶ Κύριον. » Ταῦτα τοίνυν εἰδότες οἱ τῇ ἐλπίδι τῇ θείᾳ τὸν παρόντα διαπλέοντες βίον, κρατύνατε τῇ ἀνδρίᾳ τὰς ὑμετέρας ψυχὰς, καὶ τοῖς τοῦ κυβερνήτου πείθεσθε νεύμασι, φερομένοις ὡς ἂν ἐκεῖνος ἰθύνῃ. Αὕτη δὲ καὶ ἡμῖν ἁρμόδιος ἡ παραίνεσις, τὴν δι' ἐλπίδος παραψυχὴν κεκτημένοις.
« ᾿Andrizesthe, kai krataiousthō hē kardia hymōn, pantes hoi elpizontes epi Kyrion. » Tauta toinyn eidotes hoi tę̄ elpidi tę̄ theią ton paronta diapleontes bion, kratynate tę̄ andrią tas hymeteras psychas, kai tois tou kybernētou peithesthe neumasi, pheromenois hōs an ekeinos ithynę̄. Hautē de kai hēmin harmodios hē parainesis, tēn di' elpidos parapsychēn kektēmenois.
"Be courageous, and let your heart be strong, all you who hope in the Lord." "Knowing these things, then, you who sail through the present life on divine hope, strengthen your souls with courage and obey the helmsman's signals, being carried as he steers." This exhortation fits us too, who have the comfort that comes through hope.
Ps 31:24 (30:25 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 31:24: those who hope in God should take courage and follow him as their helmsman.
Notes on the original text
- Digital text corrected (stray letters and split word (OCR)): δι' ἐλπίδος το παραψυ χὴν → δι' ἐλπίδος παραψυχὴν.
Cite (SBL): Theodoret, Interp. Ps. 30.25 (PG 80 80:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/30-25
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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 31
31.1PG 80 80:1087
Τῷ Δαβὶδ συνέσεως. » Τῆς αὐτῆς ἔχεται καὶ οὗτος ὁ ψαλμὸς διανοίας · καὶ οὗτος γὰρ μετά τὴν ἁμαρτίαν ἐν ἐκείναις ἐῤῥήθη ταῖς συμφοραῖς. Τοῖς δὲ προφητικοῖς ὀφθαλμοῖς προορῶν τῆς καινῆς διαθήκης τὴν χάριν, καὶ τὴν διὰ τοῦ παναγίου βαπτίσματος χορηγουμένην τοῖς πιστεύουσιν ἄφεσιν, μακαρίζει τούτους, ἅτε δὴ δίχα πόνων τὴν τῶν ἁμαρτάδων δεχομένους ἀπαλλαγήν · καί φησιν ἀρξάμενος τοῦ ψαλμοῦ· • Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Μακάριος ἀνὴρ, ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν, οὐδὲ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος. • Ὀδυρμοῖς ἐγὼ καὶδάκρυσι θαμινοῖς διὰ τὴν ἁμαρτίαν προστετηκώς, καὶ παντοδαπαῖς συμφοραῖς ταύτης χάριν περιπεσὼν, ζηλωτοὺς ἐκείνους καὶ μακαρίους ἀποκαλῶ, τοὺς ἀταλαιπώρως τῇ τοῦ Δεσπότου φιλανθρωπίᾳ τῶν ἁμαρτημάτων δεξαμένους τὴν ἄφεσιν. Τοσαύτῃ γὰρ περὶ αὐτοὺς χρῆται φιλοτιμίᾳ, ὡς μὴ μόνον ἀφεῖναι, ἀλλὰ καὶ καλύψαι τὰς ἁμαρτίας, καὶ μηδὲ ἴχνη δο τούτων καταλιπεῖν.
Tǭ Dabid syneseōs. » Tēs autēs echetai kai houtos ho psalmos dianoias ; kai houtos gar meta tēn hamartian en ekeinais errhēthē tais symphorais. Tois de prophētikois ophthalmois proorōn tēs kainēs diathēkēs tēn charin, kai tēn dia tou panagiou baptismatos chorēgoumenēn tois pisteuousin aphesin, makarizei toutous, hate dē dicha ponōn tēn tōn hamartadōn dechomenous apallagēn ; kai phēsin arxamenos tou psalmou; • Makarioi hōn aphethēsan hai anomiai, kai hōn epekalyphthēsan hai hamartiai. Makarios anēr, hǭ ou mē logisētai Kyrios hamartian, oude estin en tǭ stomati autou dolos. • Odyrmois egō kaidakrysi thaminois dia tēn hamartian prostetēkōs, kai pantodapais symphorais tautēs charin peripesōn, zēlōtous ekeinous kai makarious apokalō, tous atalaipōrōs tę̄ tou Despotou philanthrōpią tōn hamartēmatōn dexamenous tēn aphesin. Tosautę̄ gar peri autous chrētai philotimią, hōs mē monon apheinai, alla kai kalypsai tas hamartias, kai mēde ichnē do toutōn katalipein.
"Of David; of understanding." This psalm too holds to the same sense; for it too was spoken after the sin, in those misfortunes. Foreseeing with prophetic eyes the grace of the new covenant and the forgiveness supplied to believers through all-holy baptism, he calls them blessed, since they receive release from their sins without toil. And beginning the psalm he says: "Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin, and in whose mouth there is no deceit." "I, wasted with laments and frequent tears because of sin, and fallen into every kind of misfortune because of it, call those enviable and blessed who without hardship have received the forgiveness of sins by the Master's love for humankind." For he deals with them so generously as not only to forgive but also to cover their sins and leave not even a trace of them.
Ps 32:1 (31:1 LXX) (quotation, high confidence) · Ps 32:2 (31:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 32:1–2: David, suffering for his sin, foresees and calls blessed those who receive forgiveness without toil through baptism.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἁμαρτάδων το δεχομένους → ἁμαρτάδων δεχομένους; ἀρξάμενος το τοῦ ψαλμοῦ → ἀρξάμενος τοῦ ψαλμοῦ; ἐπεκαλύφθησαν το αἱ → ἐπεκαλύφθησαν αἱ; Δεσπότου το φιλανθρωπίᾳ → Δεσπότου φιλανθρωπίᾳ.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 31.1 (PG 80 80:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-1
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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.
31.3PG 80 80:1087
« Ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου, ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν. » Ἡνίκα τὴν ἁμαρτίαν ἐκείνην εἰργάσατο, οὐ παραχρῆμα τοῖς τῆς μετανοίας φαρμάκοις ἐχρήσατο, ἀλλὰ μετὰ τὸν ἔλεγχον τοῦ Νάθαν. Τοῦτο τοίνυν ἐνταῦθα βοᾷ. Ἐπειδὴ παραυτίκα δεξάμενος τὴν πληγὴν, οὐχ ὑπέδειξα τὸ ἕλκος τῷ ἰατρῷ, ἀλλ' ἐσίγησα τοῦτο κρύψαι πειρώμενος, κατεγήρασα βοῶν, καὶ τῆς ἁμαρτίας κατηγορῶν.
« Hoti esigēsa, epalaiōthē ta osta mou, apo tou krazein me holēn tēn hēmeran. » Hēnika tēn hamartian ekeinēn eirgasato, ou parachrēma tois tēs metanoias pharmakois echrēsato, alla meta ton elenchon tou Nathan. Touto toinyn entautha boą. Epeidē parautika dexamenos tēn plēgēn, ouch hypedeixa to helkos tǭ iatrǭ, all' esigēsa touto krypsai peirōmenos, kategērasa boōn, kai tēs hamartias katēgorōn.
"Because I kept silent, my bones grew old through my crying all the day." When he committed that sin, he did not at once use the medicines of repentance, but only after Nathan's rebuke. This, then, is what he cries out here: "Since, having received the wound, I did not at once show the sore to the physician but kept silent, trying to hide it, I have grown old crying out and accusing my sin."
Ps 32:3 (31:3 LXX) (quotation, high confidence) · 2 Sam 12:1 (allusion, high confidence)
Notes and citation
Summary: Psalm 32:3: David hid his sin until Nathan rebuked him, and his silence wasted him.
Notes on the original text
- Digital text corrected (stray letter (OCR)): βοῶν, καὶ σ' τῆς → βοῶν, καὶ τῆς.
Cite (SBL): Theodoret, Interp. Ps. 31.3 (PG 80 80:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-3
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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.
31.4PG 80 80:1087
« Ὅτι ἡμέρας καὶ νυκτὸς ἐβαρύνθη ἐπ' ἐμὲ ἡ χείρ σου. » Ὀλοφύρομαι δὲ καὶ ποτνιῶμαι, ταῖς παντοδαπαῖς παιδείαις καὶ τιμωρίαις βαλλόμενος. Τὸ γὰρ, « Ἐβαρύνθη ἐπ᾿ ἐμὲ ἡ χείρ σου, » ἐκ μεταφορᾶς τέθεικε τῶν τῇ χειρὶ παιόντων, καὶ ἐπιμενόντων μέχρι πολλοῦ. « Ἐστράφην εἰς ταλαιπωρίαν ἐν τῷ ἐμπαγῆναί σε μοι ἄκανθαν . » Οὐκ ἄδικος δέ σου, φησὶν, ἡ παιδεία, ἀλλὰ καὶ μάλα δικαία. Αἰτία γάρ μοι τῶν κακῶν ἡ ἁμαρτία, ἣν ἀντὶ σταφυλῆς μὲν ἐβλάστησα · κεντοῦμαι δὲ διηνεκῶς ὑπ᾿ αὐτῆς. Ἄκανθαν γὰρ τὴν ἁμαρτίαν ἐκάλεσε, καὶ ὡς ἄχρηστον βλάστημα, καὶ ὡς κεντεῖν πεφυκός.
« Hoti hēmeras kai nyktos ebarynthē ep' eme hē cheir sou. » Olophyromai de kai potniōmai, tais pantodapais paideiais kai timōriais ballomenos. To gar, « Ebarynthē ep᾿ eme hē cheir sou, » ek metaphoras tetheike tōn tę̄ cheiri paiontōn, kai epimenontōn mechri pollou. « Estraphēn eis talaipōrian en tǭ empagēnai se moi akanthan . » Ouk adikos de sou, phēsin, hē paideia, alla kai mala dikaia. Aitia gar moi tōn kakōn hē hamartia, hēn anti staphylēs men eblastēsa ; kentoumai de diēnekōs hyp᾿ autēs. Akanthan gar tēn hamartian ekalese, kai hōs achrēston blastēma, kai hōs kentein pephykos.
"For day and night your hand was heavy upon me." "I lament and wail, struck by every kind of discipline and punishment." He set "your hand was heavy upon me" as a metaphor from those who strike with the hand and keep it up a long time. "I was turned to misery while a thorn was fixed in me." "Your discipline," he says, "is not unjust but very just. For the cause of my evils is the sin which I sprouted instead of a grape, and by which I am continually pricked." He called sin a thorn, both as a useless growth and as by nature pricking.
Ps 32:4 (31:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 32:4: God's heavy hand is just discipline, and sin is a thorn that grows instead of fruit and keeps pricking.
Cite (SBL): Theodoret, Interp. Ps. 31.4 (PG 80 80:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-4
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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.
31.5PG 80 80:1089
« Τὴν ἁμαρτίαν ἐγνώρισα, καὶ τὴν ἀνομίαν μου' οὐκ ἐκάλυψα. Εἶπον, Ἐξαγορεύσω κατ᾿ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ · καὶ σὺ ἀφεῖλες τὴν ἀσέβειαν τῆς ἁμαρτίας μου. » Εὐθὺς μὲν ἁμαρτήσας ἐσίγησα· ἀλλὰ μετὰ ταῦτα τὴν κατ᾿ ἐμοῦ: κατηγορίαν νύκτωρ καὶ μεθ᾽ ἡμέραν πεποίημαι• ἐκ δὲ τῆς κατηγορίας μεγάλους ἐδρεψάμην καρπούς• ἔδωκας γάρ μοι τῶν ἁμαρτημάτων τὴν ἄφεσιν. Ἐπισημήνασθαι δὲ · προσήκει, ὅτι οὐκ ἔφη, Ἀφῆκάς μοι τὴν ἁμαρτίαν, ἀλλὰ, τὴν ἀσέβειαν τῆς ἁμαρτίας. τουτέστιν, Οὐ πρὸς ἀξίαν με τῆς παρανομίας ἐκόλασας, ἀλλὰ τὴν μὲν ὁ ὑπερβολὴν τῆς ἁμαρτίας συνεχώρησας, συμμέτρῳ δὲ παιδείᾳ τὴν, θεραπείαν ἐπέθηκας. Τοῦτο καὶ ἡ ἱστορία διδάσκει. Εἰρηκότι γὰρ τῷ Δαβὶδ, « Ἡμάρτηκα τῷ Κυρίῳ, › ἀπεκρίνατο ὁ Νάθαν, « Καὶ Κύριος ἀφεῖλε τὸ ἁμάρτημά σου, οὐ μὴ ἀποθάνης. » Ἠπείλησε μέντοι παντοδαπῶν ἐμπλήσειν τὴν οἰκίαν συμφορῶν. Οὕτω κάνταῦθα, « Καὶ σὺ ἀφεῖλες τὴν ἀσέβειαν τῆς ἁμαρτίας μου. » Ἔδει με, φησὶν, ἐκεῖνα τετολμηκότα εὐθὺς κατὰ τὸν νόμον θανάτῳ παραδοθῆναι · ἀλλὰ φιλανθρωπίᾳ χρησάμενος θανάτῳ μὲν οὐ παρέδωκας, μετρίαις δὲ παιδείαις ἰάτρευσας.
« Tēn hamartian egnōrisa, kai tēn anomian mou' ouk ekalypsa. Eipon, Exagoreusō kat᾿ emou tēn anomian mou tǭ Kyriǭ ; kai sy apheiles tēn asebeian tēs hamartias mou. » Euthys men hamartēsas esigēsa; alla meta tauta tēn kat᾿ emou: katēgorian nyktōr kai meth᾽ hēmeran pepoiēmai• ek de tēs katēgorias megalous edrepsamēn karpous• edōkas gar moi tōn hamartēmatōn tēn aphesin. Episēmēnasthai de ; prosēkei, hoti ouk ephē, Aphēkas moi tēn hamartian, alla, tēn asebeian tēs hamartias. toutestin, Ou pros axian me tēs paranomias ekolasas, alla tēn men ho hyperbolēn tēs hamartias synechōrēsas, symmetrǭ de paideią tēn, therapeian epethēkas. Touto kai hē historia didaskei. Eirēkoti gar tǭ Dabid, « Hēmartēka tǭ Kyriǭ, › apekrinato ho Nathan, « Kai Kyrios apheile to hamartēma sou, ou mē apothanēs. » Ēpeilēse mentoi pantodapōn emplēsein tēn oikian symphorōn. Houtō kantautha, « Kai sy apheiles tēn asebeian tēs hamartias mou. » Edei me, phēsin, ekeina tetolmēkota euthys kata ton nomon thanatǭ paradothēnai ; alla philanthrōpią chrēsamenos thanatǭ men ou paredōkas, metriais de paideiais iatreusas.
"I made known my sin, and I did not cover my iniquity. I said, I will declare my iniquity against myself to the Lord; and you took away the impiety of my sin." "Immediately after sinning I kept silent; but afterwards I made accusation against myself night and day, and from the accusation I reaped great fruits; for you gave me the forgiveness of my sins." We should note that he did not say "you forgave me the sin," but "the impiety of the sin"; that is: "You did not punish me in proportion to the lawlessness, but you remitted the excess of the sin and applied the cure by measured discipline." The history too teaches this. When David said, "I have sinned against the Lord," Nathan answered, "The Lord too has taken away your sin; you shall not die." Yet he threatened to fill his house with every kind of misfortune. So here too: "And you took away the impiety of my sin." "Having dared those things, I ought at once to have been handed over to death according to the law; but showing love for humankind, you did not hand me over to death, but healed me with moderate disciplines."
Ps 32:5 (31:5 LXX) (quotation, high confidence) · 2 Sam 12:13 (quotation, high confidence) · 2 Sam 12:10 (allusion, high confidence) · Lev 20:10 (allusion, medium confidence)
Notes and citation
Summary: Psalm 32:5: when David confessed, God remitted the death he deserved under the law but healed him with measured discipline, as Nathan said.
Cite (SBL): Theodoret, Interp. Ps. 31.5 (PG 80 80:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-5
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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.
31.6PG 80 80:1089
« Ὑπὲρ ταύτης προσεύξεται ὁ πᾶς ὅσιος ἐν καιρῷ εὐθέτῳ. › Καιρὸν " εὔθετον λέγει τῆς καινῆς διαθήκης τὴν πολιτείαν, ἐν ᾗ κατὰ πᾶσαν γῆν καὶ θάλασσαν ταῖς τοῦ Δαβὶδ ὑμνῳδίαις οἱ πεπιστευκότες γεραίρουσι τὸν Θεόν · τοῦτο τοίνυν ἐνταῦθα προαγορεύει καί φησι τῷ Δεσπότῃ, ὅτι Οὐ μόνος ὑπὲρ ταύτης ἀντιβολῶ σε τῆς ἁμαρτίας, ἀλλὰ καὶ πάντες οἱ κατὰ τὴν οἰκουμένην τὴν θεογνωσίαν δεξόμενοι», ταύτην ὑπὲρ ἐμοῦ προσοίσουσι τὴν εὐχήν. Καὶ γάρ πως ἐοίκαμεν τὰ τοῦ Δαβὶδ φθεγγόμενοι ῥήματα, τὴν ἐκείνου γλῶτταν ἀναλαμβάνειν ἐπὶ τῷ τὸν Θεὸν ἀνυμνεῖν. « Πλὴν ἐν κατακλυσμῷ ὑδάτων πολλῶν πρὸς αὐτὸν οὐκ ἐγγιοῦσι. » Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Περὶ τούτου προσεύξεται πᾶς ὅσιος, καιρὸν εὑρὼν, ὥστε ἐπικλύζοντα ὕδατα πολλὰ πρὸς αὐτὸν μὴ ἐγγίσαι. Ὁ σπουδαίαν σοι προσφέρων τὴν ἱκετείαν παντοδαπῆς ἀπολαύσεται προμηθείας. "Ωστε κἂν διαφόροις συμφοραῖς περιπέσῃ, δίκην αὐτὸν ὑδάτων περικλυζούσαις, περιγενέσθαι τούτων καὶ κρείττονα δειχθῆναι τῶν λυπηρῶν.
« Hyper tautēs proseuxetai ho pas hosios en kairǭ euthetǭ. › Kairon " eutheton legei tēs kainēs diathēkēs tēn politeian, en hę̄ kata pasan gēn kai thalassan tais tou Dabid hymnǭdiais hoi pepisteukotes gerairousi ton Theon ; touto toinyn entautha proagoreuei kai phēsi tǭ Despotę̄, hoti Ou monos hyper tautēs antibolō se tēs hamartias, alla kai pantes hoi kata tēn oikoumenēn tēn theognōsian dexomenoi», tautēn hyper emou prosoisousi tēn euchēn. Kai gar pōs eoikamen ta tou Dabid phthengomenoi rhēmata, tēn ekeinou glōttan analambanein epi tǭ ton Theon anymnein. « Plēn en kataklysmǭ hydatōn pollōn pros auton ouk engiousi. » Touto de ho Symmachos houtōs hērmēneusen; Peri toutou proseuxetai pas hosios, kairon heurōn, hōste epiklyzonta hydata polla pros auton mē engisai. Ho spoudaian soi prospherōn tēn hiketeian pantodapēs apolausetai promētheias. "Ōste kan diaphorois symphorais peripesę̄, dikēn auton hydatōn periklyzousais, perigenesthai toutōn kai kreittona deichthēnai tōn lypērōn.
"For this every holy one will pray at a fitting time." By a fitting time he means the way of life of the new covenant, in which, over every land and sea, believers honor God with David's hymns. This, then, he foretells here, and says to the Master: "Not I alone entreat you for this sin, but all throughout the world who receive the knowledge of God will offer this prayer for me." For somehow, when we utter David's words, we take up his tongue to hymn God. "Yet in a flood of many waters they will not come near him." Symmachus rendered this thus: "For this every holy one will pray, having found the time, so that many overflowing waters may not come near him." "The one who offers you earnest supplication will enjoy every kind of providence, so that even if he falls into various misfortunes that surround him like waters, he will overcome them and prove stronger than his troubles."
Ps 32:6 (31:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 32:6: in the new covenant all believers pray David's words, and those who pray earnestly are kept above the floods of misfortune.
Notes on the original text
- Digital text corrected (stray letter (OCR)): οἰκουμένην τὴν ὁ θεογνωσίαν → οἰκουμένην τὴν θεογνωσίαν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 31.6 (PG 80 80:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-6
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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.
31.7PG 80 80:1089
« Σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με· τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. » Ἑκεῖνα περὶ τῆς ἁμαρτίας εἰρηκὼς, ἱκετεύει τῶν διὰ ταύτην ἐπενεχθέντων ἀπαλλαγῆναι κακῶν· καὶ μέντοι καὶ τυγχάνει τῆς ἀποκρίσεως. Λέγει γὰρ πρὸς αὐτὸν ὁ Κύριος
« Sy mou ei kataphygē apo thlipseōs tēs periechousēs me; to agalliama mou, lytrōsai me apo tōn kyklōsantōn me. » Hekeina peri tēs hamartias eirēkōs, hiketeuei tōn dia tautēn epenechthentōn apallagēnai kakōn; kai mentoi kai tynchanei tēs apokriseōs. Legei gar pros auton ho Kyrios
"You are my refuge from the affliction that surrounds me; my exultation, redeem me from those who have encircled me." Having said those things about the sin, he begs to be freed from the evils brought on because of it; and he obtains an answer. For the Lord says to him:
Ps 32:7 (31:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 32:7: David asks to be freed from the evils his sin brought on, and God answers.
Cite (SBL): Theodoret, Interp. Ps. 31.7 (PG 80 80:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-7
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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.
31.8PG 80 80:1091
« Συνετιῶ σε, καὶ συμβιβῶ σε ἐν ὁδῷ ταύτῃ ᾗ πορεύσῃ, ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου. » Ἐκτραπέντα, φησὶ, καὶ ἐπιγνόντα τὴν πλάνην, ἐπανάξω πάλιν εἰς τὴν εὐθεῖαν ὁδὸν, καὶ γνῶσίν σοι ταύτης καὶ εἴδησιν ἐνθήσω · μεταδώσω δέ σοι καὶ τῆς προτέρας εὐνοίας. Τοῦτο γὰρ εἶπεν, « Ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, ἐκ μεταφορᾶς τῶν φιλικῶς περί τινα διακειμένων, καὶ ἀποβλέπειν εἰς αὐτὸν ἐθελόντων διηνεκῶς. Ωσπερ γὰρ ὁ ὀργιζόμενος τὸ πρόσωπον δοκεῖ ἀποστρέφειν, οὔτω τὴν οἰκείαν εὐμένειαν διὰ τοῦ προσέχειν δηλοῖ. Διὸ καὶ ἑτέρωθι ὁ Προφήτης ἔφη, « Ἐπίβλεψον ἐπ᾿ ἐμὲ καὶ ἐλέησόν με. » Καὶ πάλιν, « Μὴ ἀποστρέψης τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ. › Καὶ αὐτὸς ὁ Θεὸς διὰ Ἱερεμίου τοῦ προφήτου, « Ἐπιστράφητε πρός με, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς. · Ἐντεῦθεν ὁ προφητικός παραινεῖ λόγος, τοῖς μὲν παρανομίᾳ συζῶσι, μὴ μιμεῖσθαι τὴν τῶν κτηνῶν ἀλογίαν, τοῖς δὲ δικαίοις, τὴν θείαν εὐφροσύνην ἔχειν ἀεί. Λέγει δὲ οὕτως ·
« Synetiō se, kai symbibō se en hodǭ tautę̄ hę̄ poreusę̄, epistēriō epi se tous ophthalmous mou. » Ektrapenta, phēsi, kai epignonta tēn planēn, epanaxō palin eis tēn eutheian hodon, kai gnōsin soi tautēs kai eidēsin enthēsō ; metadōsō de soi kai tēs proteras eunoias. Touto gar eipen, « Epistēriō epi se tous ophthalmous mou, ek metaphoras tōn philikōs peri tina diakeimenōn, kai apoblepein eis auton ethelontōn diēnekōs. Ōsper gar ho orgizomenos to prosōpon dokei apostrephein, outō tēn oikeian eumeneian dia tou prosechein dēloi. Dio kai heterōthi ho Prophētēs ephē, « Epiblepson ep᾿ eme kai eleēson me. » Kai palin, « Mē apostrepsēs to prosōpon sou ap᾿ emou. › Kai autos ho Theos dia Hieremiou tou prophētou, « Epistraphēte pros me, kai epistraphēsomai pros hymas. ; Enteuthen ho prophētikos parainei logos, tois men paranomią syzōsi, mē mimeisthai tēn tōn ktēnōn alogian, tois de dikaiois, tēn theian euphrosynēn echein aei. Legei de houtōs ;
"I will instruct you and teach you in this way in which you will go; I will fix my eyes upon you." "You turned aside," he says, "and recognized your error; I will lead you back again to the straight road and put in you knowledge and understanding of it; and I will give you a share of my former goodwill." For this is what he said with "I will fix my eyes upon you," a metaphor from those who are friendly toward someone and wish to look at him continually. For as one who is angry seems to turn away his face, so by attending he shows his own kindness. That is why the prophet said elsewhere, "Look upon me and have mercy on me," and again, "Do not turn your face away from me"; and God himself through Jeremiah the prophet: "Return to me, and I will return to you." From here the prophetic word exhorts those who live with lawlessness not to imitate the irrationality of beasts, and the righteous always to have the divine gladness. It speaks thus:
Ps 32:8 (31:8 LXX) (quotation, high confidence) · Ps 25:16 (24:16 LXX) (quotation, high confidence) · Ps 27:9 (26:9 LXX) (quotation, high confidence) · Zech 1:3 (quotation, medium confidence) · Mal 3:7 (quotation, medium confidence)
Notes and citation
Summary: Psalm 32:8: God promises to lead the repentant David back to the straight road and look on him with favor again.
- "Return to me, and I will return to you" is found in Zech 1:3 and Mal 3:7; Theodoret attributes it to Jeremiah (compare Jer 3:12–14).
Cite (SBL): Theodoret, Interp. Ps. 31.8 (PG 80 80:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-8
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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.
31.9PG 80 80:1091
« Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις. Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξαις, τῶν μὴ ἐγγιζόντων πρὸς σέ. » Ἐγὼ μὲν ὑμῖν, φησὶ, παραινῶ τὴν τούτων μὴ ζηλοῦν ἀλογίαν · εἰ δὲ μὴ πείθεσθε, δέξεσθε χαλινὸν καὶ κημὸν τούτοις παραπλησίως. Διὰ δὲ τούτων τὰς παιδείας δηλοῖ· οὗ χάριν ἐπήγαγεν ·
« Mē ginesthe hōs hippos kai hēmionos, hois ouk esti synesis. En kēmǭ kai chalinǭ tas siagonas autōn anxais, tōn mē engizontōn pros se. » Egō men hymin, phēsi, parainō tēn toutōn mē zēloun alogian ; ei de mē peithesthe, dexesthe chalinon kai kēmon toutois paraplēsiōs. Dia de toutōn tas paideias dēloi; hou charin epēgagen ;
"Do not be like horse and mule, which have no understanding. With muzzle and bridle you would bind their jaws, of those who do not come near to you." "I advise you," he says, "not to emulate their irrationality; but if you do not obey, you will receive bridle and muzzle like them." By these he indicates disciplines. That is why he added:
Ps 32:9 (31:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 32:9: those who will not heed like rational beings will be curbed like horses by discipline.
Cite (SBL): Theodoret, Interp. Ps. 31.9 (PG 80 80:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-9
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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.
31.10PG 80 80:1091
« Πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ. • Οὕτω ταύτην τούτοις εἰσενεγκὼν τὴν εἰσήγησιν, ἐπὶ τὸν ἕτερον μεταβαίνει χορόν. « Τὸν δὲ ἐλπίζοντα ἐπὶ Κύριον ἔλεος κυκλώσει. » Απαντες γὰρ ἄνθρωποι, εἰ καὶ τοῖς τῆς ἀρετῆς καλλωπίζονται κατορθώμασι, τῆς θείας προσδέονται χάριτος · διὸ δὴ καὶ ὁ θεῖος ᾿Απόστολος βοᾷ · « Χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον. •
« Pollai hai mastiges tou hamartōlou. • Houtō tautēn toutois eisenenkōn tēn eisēgēsin, epi ton heteron metabainei choron. « Ton de elpizonta epi Kyrion eleos kyklōsei. » Apantes gar anthrōpoi, ei kai tois tēs aretēs kallōpizontai katorthōmasi, tēs theias prosdeontai charitos ; dio dē kai ho theios ᾿Apostolos boą ; « Chariti este sesōsmenoi dia tēs pisteōs; kai touto ouk ex hymōn; Theou to dōron. •
"Many are the scourges of the sinner." Having brought this instruction to them, he passes to the other choir: "But mercy will surround the one who hopes in the Lord." For all people, even if they are adorned with the achievements of virtue, need divine grace. That is why the divine Apostle cries: "By grace you have been saved through faith; and this is not from yourselves; it is the gift of God."
Ps 32:10 (31:10 LXX) (quotation, high confidence) · Eph 2:8 (quotation, high confidence)
Notes and citation
Summary: Psalm 32:10: sinners meet many scourges, while those who hope in God are surrounded by mercy, since even the virtuous are saved by grace.
Cite (SBL): Theodoret, Interp. Ps. 31.10 (PG 80 80:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-10
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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.
31.11PG 80 80:1093
« Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε, δίκαιοι, καὶ καυχᾶσθε, πάντες οἱ εὐθεῖς τῇ καρδίᾳ. » «Μηδεὶς τοίνυν ἐπὶ τοῖς οἰκείοις κατορθώμασιν ἀγαλλέσθω, ἀλλ᾽ ἐπὶ τῷ Θεῷ μέγα φρονείτω, καὶ τὴν ἐντεῦθεν θυμηδίαν καρπούσθω. Καὶ τοῦτο τοῖς ἀποστολικοῖς ἔοικε ῥητοῖς, « καυχώμενος ἐν Κυρίῳ καυχάσθω.» Καὶ ‹ Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ. » Διὰ τοῦτο καὶ πνεύματι πραότητος παιδεύειν παρεγγυᾷ· « Σκοπῶν, φησὶ, σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. »
« Euphranthēte epi Kyrion, kai agalliasthe, dikaioi, kai kauchasthe, pantes hoi eutheis tę̄ kardią. » «Mēdeis toinyn epi tois oikeiois katorthōmasin agallesthō, all᾽ epi tǭ Theǭ mega phroneitō, kai tēn enteuthen thymēdian karpousthō. Kai touto tois apostolikois eoike rhētois, « kauchōmenos en Kyriǭ kauchasthō.» Kai ‹ Ho dokōn hestanai, blepetō mē pesę̄. » Dia touto kai pneumati praotētos paideuein parengyą; « Skopōn, phēsi, seauton, mē kai sy peirasthę̄s. »
"Be glad in the Lord and exult, you righteous, and boast, all you upright in heart." Let no one, then, exult in his own achievements, but let him take pride in God and reap the cheer that comes from that. This too resembles the apostolic words: "Let the one who boasts boast in the Lord"; and "Let the one who thinks he stands take heed lest he fall." That is why he charges us to correct in a spirit of gentleness: "Looking to yourself," he says, "lest you too be tempted."
Ps 32:11 (31:11 LXX) (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence) · 1 Cor 10:12 (quotation, high confidence) · Gal 6:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 32:11: the righteous should boast in God, not in their own achievements.
Cite (SBL): Theodoret, Interp. Ps. 31.11 (PG 80 80:1093; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/31-11
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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.