Interpretation of the Psalms 38.1–39.18
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 38
38.1PG 80 80:1143
« Εἰς τὸ τέλος, τῷ Ἰδιθούμ· ᾠδὴ τῷ Δαβίδ. » Τινὲς τῶν συγγραφέων τῷ Ἰδιθοὺμ ἀνέθεσαν τὸν ψαλμὸν, καὶ ἔφασαν αὐτὸν γεγραφέναι τοῦτον. Ἡ δὲ ἐπιγραφὴ τοὐναντίον διδάσκει, ὅτι τοῦ μὲν Δαβὶδ ὁ ψαλμὸς, τῷ δὲ Ἰδιθοὺμ, ὡς τὸν τῶν ἀδόντων· πεπιστευμένῳ χορὸν, εἰς τὸ ψάλλειν ἐδόθη. Εἰς τὸ τέλος δὲ ἡμᾶς παραπέμπει, ἐπειδὴ τῆς ἀνθρωπίνης φύσεως τραγῳδεῖ τὴν εὐτέλειαν, καὶ τὸ ταύτης ὑποδείκνυσι τέλος. Εἴρηκε δὲ τοῦτον τὸν ψαλμὸν ὁ μέγας Δαβὶδ, ὑπὸ τοῦ ᾿Αβεσσαλώμ διωκόμενος, καὶ ὑπὸ τοῦ Σεμεεὶ λοιδορούμενος, καὶ πρὸς τὸν προτεταγμένον πολλὴν ἔχει τὴν συμφωνίαν.
« Eis to telos, tǭ Idithoum; ǭdē tǭ Dabid. » Tines tōn syngrapheōn tǭ Idithoum anethesan ton psalmon, kai ephasan auton gegraphenai touton. Hē de epigraphē tounantion didaskei, hoti tou men Dabid ho psalmos, tǭ de Idithoum, hōs ton tōn adontōn; pepisteumenǭ choron, eis to psallein edothē. Eis to telos de hēmas parapempei, epeidē tēs anthrōpinēs physeōs tragǭdei tēn euteleian, kai to tautēs hypodeiknysi telos. Eirēke de touton ton psalmon ho megas Dabid, hypo tou ᾿Abessalōm diōkomenos, kai hypo tou Semeei loidoroumenos, kai pros ton protetagmenon pollēn echei tēn symphōnian.
"To the end; for Jeduthun; an ode of David." Some of the writers ascribed the psalm to Jeduthun and said he wrote it. But the title teaches the opposite: the psalm is David's, and it was given to Jeduthun to sing, as one entrusted with the choir of singers. It refers us to the end, since it laments the lowliness of human nature and shows its end. The great David spoke this psalm when pursued by Absalom and abused by Shimei, and it is in close harmony with the one placed before it.
Ps 39:1 (38:1 LXX) (quotation, high confidence) · 1 Chr 16:41 (allusion, medium confidence) · 2 Sam 16:5 (allusion, medium confidence)
Notes and citation
Summary: Psalm 39, title: the psalm is David's, given to Jeduthun to sing, and was spoken when Absalom pursued him and Shimei cursed him.
Cite (SBL): Theodoret, Interp. Ps. 38.1 (PG 80 80:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-1
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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.
38.2PG 80 80:1145
« Εἶπα, Φυλάξω τὰς ὁδούς μου, τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου· ἐθέμην τῷ στόματί μου φυλακήν, ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου. Ἐκωφώθην καὶ ἐταπεινώθην, καὶ ἐσίγησα ἐξ ἀγαθῶν, καὶ τὸ ἄλγημά μου ἀνεκαινίσθη. » Φεύγοντα τὸν μέγαν Δαβὶδ τοῦ πατραλοίου παιδὸς τὴν τυραννίδα, ὁ Σεμεεὶ κατὰ τὴν ὁδὸν ὑπαντήσας, καὶ βώλοις ἔβαλλε, καὶ λόγοις ἐλοιδόρει τὸν ἄνδρα, παράνομον καὶ ἄνδρα αἱμάτων ἀποκαλῶν. Ἀλλὰ τῇ συνήθει φιλοσοφία χρώμενος ὁ θεῖος Δαβίδ, οὐ μόνον αὐτοὺς οὐκ ἡμύνατο, ἀλλὰ καὶ τῶν στρατηγῶν ἕνα πειραθέντα κατακοντίσαι διεκώλυσεν, εἰρηκώς, « ῎Αφετε αὐτὸν, διότι καταρᾶταί με · διότι Κύριος εἶπεν αὐτῷ κακολογεῖν τὸν Δαβὶδ, καὶ τίς ἐρεῖ αὐτῷ, Τί πεποίηκας οὕτως; ὅπως ἴδοι Κύριος τὴν ταπείνωσίν μου, καὶ ἀνταποδώσῃ μοι Κύριος ἀγαθὰ ἀντὶ τῆς κατάρας αὐτοῦ ἐν τῇ ἡμέρᾳ ταύτῃ. » Πολλὴν τοίνυν συμφωνίαν πρὸς τήνδε τὴν ἱστορίαν ἔχει τοῦδε τοῦ ψαλμοῦ τὰ ῥήματα”. Πολλὴν γὰρ, φησὶ, προμήθειαν τῆς γλώττης ἐποιήσατο · εὐόλισθον τοῦτο διαφερόντως τὸ μόριον ἐπιστάμενος, καὶ οἷόν τινι τειχίῳ ταύτην ἀεὶ περιβάλλων. Οὐχ ἥκιστα δὲ, ἡνίκα Σεμεεὶ οὐδὲν ἠδικημένος ἀντέστη · αὐτὸν γὰρ ἁμαρτωλὸν, ὡς ἄδικον ὀνομάζει· τηνικαῦτα γὰρ « Ἐκωφώθην καὶ ἐταπεινώθην, καὶ ἐσίγησα ἐξ ἀγαθῶν. » Σφόδρα δὲ ταῦτα ἔοικε τοῖς ἐν τῇ ἱστορίᾳ ὑπ᾿ αὐτοῦ εἰρημένοις, "Αφετε αὐτὸν καταράσασθαι , ὅτι Κύριος προσέταξεν αὐτῷ κακολογεῖν τὸν Δαβίδ· εἴπερ ἴδοι Κύριος τὴν ταπείνωσίν μου, καὶ ἐξελῆταί με σήμερον ἐκ χειρὸς τῶν ἐχθρῶν μου. Τοῦτο κἀνταῦθα λέγει, ὅτι Κωφῷ ἐῴκειν παντελῶς οὐκ ἀκούοντι, καὶ ἐταπείνωσα ἐμαυτὸν, τὸ ἐντεῦθεν κέρδος προσμένων. « Καὶ τὸ ἄλγημά μου ἀνεκαινίσθη. » Ὑπ' ἐκείνου, φησὶ, λοιδορούμενος, τῆς ὑπ᾿ ἐμοῦ τολμηθείσης ἁμαρτίας ἦλθον εἰς μνήμην, καὶ ταῖς ἐντεῦθεν ἀκίσιν ἐβαλλόμην, λογιζόμενος ὅτι ταύτης ἕνεκα καὶ λοιδοροῦμαι, καὶ τυραννοῦμαι, καὶ τῶν βασιλειῶν ἐξελαθείς, φεύγειν ἀναγκάζομαι. Καὶ ταῦτα δὲ πολλὴν ἔχει πρὸς τὴν ἱστορίαν συγγένειαν. Τὸ γὰρ, « Κύριος προσέταξεν αὐτῷ κακολογεῖν τὸν Δαβίδ, » μνήμην ἔχει τῆς ἁμαρτίας, ἐπειδὴ διὰ ταύτην ἡ παιδεία γεγένηται.
« Eipa, Phylaxō tas hodous mou, tou mē hamartanein me en glōssę̄ mou; ethemēn tǭ stomati mou phylakēn, en tǭ systēnai ton hamartōlon enantion mou. Ekōphōthēn kai etapeinōthēn, kai esigēsa ex agathōn, kai to algēma mou anekainisthē. » Pheugonta ton megan Dabid tou patraloiou paidos tēn tyrannida, ho Semeei kata tēn hodon hypantēsas, kai bōlois eballe, kai logois eloidorei ton andra, paranomon kai andra haimatōn apokalōn. Alla tę̄ synēthei philosophia chrōmenos ho theios Dabid, ou monon autous ouk hēmynato, alla kai tōn stratēgōn hena peirathenta katakontisai diekōlysen, eirēkōs, « ᾿Aphete auton, dioti kataratai me ; dioti Kyrios eipen autǭ kakologein ton Dabid, kai tis erei autǭ, Ti pepoiēkas houtōs? hopōs idoi Kyrios tēn tapeinōsin mou, kai antapodōsę̄ moi Kyrios agatha anti tēs kataras autou en tę̄ hēmerą tautę̄. » Pollēn toinyn symphōnian pros tēnde tēn historian echei toude tou psalmou ta rhēmata”. Pollēn gar, phēsi, promētheian tēs glōttēs epoiēsato ; euolisthon touto diapherontōs to morion epistamenos, kai hoion tini teichiǭ tautēn aei periballōn. Ouch hēkista de, hēnika Semeei ouden ēdikēmenos antestē ; auton gar hamartōlon, hōs adikon onomazei; tēnikauta gar « Ekōphōthēn kai etapeinōthēn, kai esigēsa ex agathōn. » Sphodra de tauta eoike tois en tę̄ historią hyp᾿ autou eirēmenois, "Aphete auton katarasasthai , hoti Kyrios prosetaxen autǭ kakologein ton Dabid; eiper idoi Kyrios tēn tapeinōsin mou, kai exelētai me sēmeron ek cheiros tōn echthrōn mou. Touto kantautha legei, hoti Kōphǭ eǭkein pantelōs ouk akouonti, kai etapeinōsa emauton, to enteuthen kerdos prosmenōn. « Kai to algēma mou anekainisthē. » Hyp' ekeinou, phēsi, loidoroumenos, tēs hyp᾿ emou tolmētheisēs hamartias ēlthon eis mnēmēn, kai tais enteuthen akisin eballomēn, logizomenos hoti tautēs heneka kai loidoroumai, kai tyrannoumai, kai tōn basileiōn exelatheis, pheugein anankazomai. Kai tauta de pollēn echei pros tēn historian syngeneian. To gar, « Kyrios prosetaxen autǭ kakologein ton Dabid, » mnēmēn echei tēs hamartias, epeidē dia tautēn hē paideia gegenētai.
"I said, I will guard my ways, so as not to sin with my tongue; I set a guard on my mouth while the sinner stood against me. I was mute and humbled and kept silent from good things, and my pain was renewed." As the great David fled the usurpation of his parricidal son, Shimei met him on the road, pelted him with clods, and abused the man in words, calling him lawless and a man of blood. But the divine David, using his customary wisdom, not only did not retaliate but also prevented one of his generals who tried to spear him, saying: "Let him alone, because he curses me; because the Lord told him to revile David, and who will say to him, Why have you done so? So that the Lord may see my humiliation and repay me good instead of his curse this day." The words of this psalm, then, are in close harmony with this history. "He took great care of his tongue," he says, "knowing this member to be especially prone to slip, and always surrounding it as with a wall"; and most of all when Shimei, though not wronged at all, opposed him (he calls him a sinner as unjust). For then "I was mute and humbled and kept silent from good things." These words closely resemble what he said in the history: "Let him curse, for the Lord has commanded him to revile David; if perhaps the Lord may see my humiliation and deliver me today from the hand of my enemies." Here too he says: "I was altogether like a deaf man who does not hear, and I humbled myself, awaiting the gain from it." "And my pain was renewed." "Abused by him," he says, "I came to remember the sin I had dared, and was struck by its points, reckoning that for its sake I am abused, oppressed by a usurper, driven from the palace, and forced to flee." This too has close kinship with the history. For "the Lord commanded him to revile David" contains a remembrance of the sin, since the discipline came because of it.
Ps 39:1 (38:2 LXX) (quotation, high confidence) · Ps 39:2 (38:3 LXX) (quotation, high confidence) · 2 Sam 16:5 (allusion, high confidence) · 2 Sam 16:7 (allusion, high confidence) · 2 Sam 16:9 (allusion, high confidence) · 2 Sam 16:10 (quotation, high confidence) · 2 Sam 16:12 (quotation, high confidence)
Notes and citation
Summary: Psalm 39:1–2: the psalm matches David's silence under Shimei's curses, which reminded him of his sin and the discipline it brought.
Notes on the original text
- Digital text corrected (split word (OCR); stray letter (OCR); stray letters (OCR)): περιβάλλων Ι. Οὐχ → περιβάλλων. Οὐχ; ἐντεῦθεν σο ἀκίσιν → ἐντεῦθεν ἀκίσιν; γε γένηται → γεγένηται.
Cite (SBL): Theodoret, Interp. Ps. 38.2 (PG 80 80:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-2
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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.
38.4PG 80 80:1145
· Ἐθερμάνθη ἡ καρδία μου ἐντός μου, καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. » Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν . Ἐξεθερμάνθη ἡ καρδία μου ἐντός μου, ἐν τῷ ἀναπολεῖν με, ἀνεκαιόμην πυρί. ᾿Αναμιμνησκόμενος δέ, φησὶ, τῆς ἁμαρτίας μου, τῷ τῆς ἀθυμίας ἐνεπιμπράμην πυρί.
; Ethermanthē hē kardia mou entos mou, kai en tę̄ meletę̄ mou ekkauthēsetai pyr. » Touto ho Symmachos houtōs hērmēneusen . Exethermanthē hē kardia mou entos mou, en tǭ anapolein me, anekaiomēn pyri. ᾿Anamimnēskomenos de, phēsi, tēs hamartias mou, tǭ tēs athymias enepimpramēn pyri.
"My heart grew hot within me, and in my meditation a fire will be kindled." Symmachus rendered this thus: "My heart grew hot within me; as I pondered, I was set alight with fire." "Remembering my sin," he says, "I was burned by the fire of despondency."
Ps 39:3 (38:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 39:3: remembering his sin, David burned with grief.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἀνεκαιόμηνδε πυρί. ᾿Αναμιμνησκόμενος δε, → ἀνεκαιόμην πυρί. ᾿Αναμιμνησκόμενος δέ,.
Cite (SBL): Theodoret, Interp. Ps. 38.4 (PG 80 80:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-4
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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.
38.5PG 80 80:1147
« Ελάλησα ἐν γλώσσῃ μου, Γνώρισόν μοι, Κύριε, τὸ πέρας μου· καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν· ἵνα γνῶ τί ὑστερῶ ἐγώ. « Πρὸς μὲν οὖν τὸν λοιδορούμενον ἀπεκρινάμην οὐδὲν, τὸν δὲ τῶν ὅλων ἱκέτευσα Κύριον, δῆλόν μοι ποιῆσαι τῆς ζωῆς μου τὸ τέλος, σφόδρα τῆς τελευτῆς ἐφιέμενος. Ἰδοὺ παλαιστὰς δὲ ἔθου τὰς ἡμέρας μου, καὶ ἡ ὑπόστασίς μου ὡσεὶ οὐδὲν ἐνώπιόν σου. » Τοῦτο πάλιν ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Ἰδοὺ ὡς σπιθαμὰς ἔδωκας τὰς ἡμέρας μου, καὶ ἡ βίωσίς μου ὡς οὐδὲν ἀντικρύς σου. Ἐφίεμαι δὲ τελευτῆς, οὐ μακρόβιον τὴν ἀνθρωπείαν ἐπιστάμενος φύσιν. Ἡ γὰρ ἡμετέρα βιοτὴ οὐδὲ συνεστάναι δοκεῖ τῇ σῇ παραβαλλομένη ζωῇ. Σὺ μὲν γὰρ ἄναρχος καὶ ἀπέραντος, ὁ δὲ ἡμέτερος βίος οἷόν τισι σπιθαμαῖς καὶ παλαισταῖς ἐκμετρεῖται. Διὰ τούτου δὲ παρεδήλωσε τὸ ὀλιγοχρόνιον τῆς ἀνθρωπείας ζωῆς. Οὕτω καὶ ἑτέρωθι λέγει· « "Ὅτι χίλια ἔτη ὑπὸ ὀφθαλμοῖς σου, Κύριε, ὡς ἡμέρα ἡ ἐχθὲς, ἥτις διῆλθε, καὶ φυλακὴ ἐν νυκτί. » Καὶ ἀλλαχοῦ τῶν οὐρανῶν καὶ τῆς γῆς μνημονεύσας, « Αὐτοὶ, φησὶν, ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται· καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται· σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. » Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. » "Ωστε πᾶσα, φησὶ, τῶν ἀνθρώπων ἡ φύσις, καὶ οἱ πλουτοῦντες, καὶ οἱ πενόμενοι, ἀτμῷ ἐοίκασι διαλυομένῳ, καὶ εἰκῆ καὶ μάτην οἰκοδομοῦσι, φυτεύουσι, πλοῦτον καὶ περιουσίαν τε ἀθροίζουσιν.
« Elalēsa en glōssę̄ mou, Gnōrison moi, Kyrie, to peras mou; kai ton arithmon tōn hēmerōn mou, tis estin; hina gnō ti hysterō egō. « Pros men oun ton loidoroumenon apekrinamēn ouden, ton de tōn holōn hiketeusa Kyrion, dēlon moi poiēsai tēs zōēs mou to telos, sphodra tēs teleutēs ephiemenos. Idou palaistas de ethou tas hēmeras mou, kai hē hypostasis mou hōsei ouden enōpion sou. » Touto palin ho Symmachos houtōs hērmēneusen; Idou hōs spithamas edōkas tas hēmeras mou, kai hē biōsis mou hōs ouden antikrys sou. Ephiemai de teleutēs, ou makrobion tēn anthrōpeian epistamenos physin. Hē gar hēmetera biotē oude synestanai dokei tę̄ sę̄ paraballomenē zōę̄. Sy men gar anarchos kai aperantos, ho de hēmeteros bios hoion tisi spithamais kai palaistais ekmetreitai. Dia toutou de paredēlōse to oligochronion tēs anthrōpeias zōēs. Houtō kai heterōthi legei; « "Hoti chilia etē hypo ophthalmois sou, Kyrie, hōs hēmera hē echthes, hētis diēlthe, kai phylakē en nykti. » Kai allachou tōn ouranōn kai tēs gēs mnēmoneusas, « Autoi, phēsin, apolountai, sy de diameneis, kai pantes hōs himation palaiōthēsontai; kai hōsei peribolaion helixeis autous, kai allagēsontai; sy de ho autos ei, kai ta etē sou ouk ekleipsousi. » Plēn ta sympanta mataiotēs, pas anthrōpos zōn. » "Ōste pasa, phēsi, tōn anthrōpōn hē physis, kai hoi ploutountes, kai hoi penomenoi, atmǭ eoikasi dialyomenǭ, kai eikē kai matēn oikodomousi, phyteuousi, plouton kai periousian te athroizousin.
"I spoke with my tongue: Make known to me, O Lord, my end and the number of my days, what it is, that I may know what I lack." "To the one who abused me I answered nothing; but I entreated the Lord of all to make plain to me the end of my life, greatly longing for death." "Behold, you have made my days handbreadths, and my existence is as nothing before you." Symmachus again rendered this thus: "Behold, you gave my days as spans, and my life is as nothing in your presence." "I long for death, knowing that human nature is not long-lived. For our life does not even seem to exist when compared with your life. For you are without beginning and without end, while our life is measured as by spans and handbreadths." By this he indicated the shortness of human life. So he says elsewhere: "For a thousand years in your eyes, O Lord, are as yesterday that is past, and a watch in the night." And elsewhere, mentioning the heavens and the earth: "They will perish, but you remain; and they will all grow old like a garment, and like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail." "Yet all things are vanity, every living man." "So all human nature," he says, "the rich and the poor, are like vapor that dissolves, and they build, plant, and amass wealth and abundance in vain and to no purpose."
Ps 39:4 (38:5 LXX) (quotation, high confidence) · Ps 39:5 (38:6 LXX) (quotation, high confidence) · Ps 90:4 (89:4 LXX) (quotation, high confidence) · Ps 102:26 (101:27 LXX) (quotation, high confidence) · Ps 102:27 (101:28 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 39:4–5: David, longing for death, contrasts the span-length of human life with God's eternity; all human striving is vanity.
Notes on the original text
- Digital text corrected (stray letters (OCR)): οὐδὲ σε συνεστάναι → οὐδὲ συνεστάναι; χίλια σε ἔτη → χίλια ἔτη; φυλακὴ ἐν το νυκτί → φυλακὴ ἐν νυκτί.
Cite (SBL): Theodoret, Interp. Ps. 38.5 (PG 80 80:1147; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-38-5) · 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.
38.7PG 80 80:1147
« Μέντοι γε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσεται: Θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά. » Οὐδὲν, φησὶ, τῶν ἐν εἰκόνι γεγραμμένων οἱ ζῶντες διαφέρουσιν ἄνθρωποι· ὁμοίως γὰρ καὶ τούτων κάκείνων ἡ φύσις ὑποῤῥεῖ τῷ χρόνῳ καὶ διαφθείρεται. ᾿Αλλ' ὅμως οὐδὲν ἧττον διαταράττονται φιλονεικοῦντες, διαμαχόμενοι, πολεμοῦντες, ἐμπορευόμενοι· καὶ ζάλης ἅπας ὁ βίος μεστὸς, τέλος ἔχων τὸν θάνατον · σὺν πόνῳ δὲ πολλῷ καὶ ἱδρῶτι τὸν πλοῦτον ἀθροίζοντες, τὸν ἐσόμενον οὐκ ἴσασι κληρονόμον. Τοῦτο δὲ καὶ ὁ μακάριος Δαβὶδ καὶ ἐκ τῶν καθ' ἑαυτὸν κινούμενος γέγραφε. Τοῖς γὰρ ἐκ τῶν πολέμων " λαφύμοις, καὶ τῷ παρὰ τῶν ἀλλοφύλων φερομένῳ δασμῷ, μεγίστην καὶ περιφανῆ λίαν ἀποφήνας τὴν βασιλείαν, ἡγγόει τοῦ παιδὸς τὴν δυσσεβῆ καὶ παράνομον γνώμην. Εἶτα θεασάμενος αὐτὸν ἐγκρατῆ τῶν βασιλειῶν γινόμενον, καὶ τὸν ἀποκείμενον σφετερισάμενον πλοῦτον, τὴν θαυμασίαν ἀφῆκε φωνὴν, Πλὴν μάτην ταράσσεται», θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά.
« Mentoi ge en eikoni diaporeuetai anthrōpos, plēn matēn tarassetai: Thēsaurizei, kai ou ginōskei tini synaxei auta. » Ouden, phēsi, tōn en eikoni gegrammenōn hoi zōntes diapherousin anthrōpoi; homoiōs gar kai toutōn kakeinōn hē physis hyporrhei tǭ chronǭ kai diaphtheiretai. ᾿All' homōs ouden hētton diatarattontai philoneikountes, diamachomenoi, polemountes, emporeuomenoi; kai zalēs hapas ho bios mestos, telos echōn ton thanaton ; syn ponǭ de pollǭ kai hidrōti ton plouton athroizontes, ton esomenon ouk isasi klēronomon. Touto de kai ho makarios Dabid kai ek tōn kath' heauton kinoumenos gegraphe. Tois gar ek tōn polemōn " laphymois, kai tǭ para tōn allophylōn pheromenǭ dasmǭ, megistēn kai periphanē lian apophēnas tēn basileian, hēngoei tou paidos tēn dyssebē kai paranomon gnōmēn. Eita theasamenos auton enkratē tōn basileiōn ginomenon, kai ton apokeimenon spheterisamenon plouton, tēn thaumasian aphēke phōnēn, Plēn matēn tarassetai», thēsaurizei, kai ou ginōskei tini synaxei auta.
"Surely man walks about as an image; yet he is troubled in vain. He stores up treasure and does not know for whom he will gather it." "Living people," he says, "differ in nothing from those painted in a picture; for the nature of both alike slips away with time and perishes. Yet none the less they are troubled, contending, fighting, making war, trading; and all life is full of storm, having death as its end. Amassing wealth with much toil and sweat, they do not know their future heir." The blessed David wrote this moved also by his own experience. For having made his kingdom very great and illustrious with the spoils of wars and the tribute brought by the foreigners, he did not know the impious and lawless mind of his son. Then, seeing him become master of the palace and appropriate the stored-up wealth, he let out the admirable cry: "Yet he is troubled in vain; he stores up treasure and does not know for whom he will gather it."
Ps 39:6 (38:7 LXX) (quotation, high confidence) · 2 Sam 8:11 (allusion, medium confidence) · 2 Sam 16:21 (allusion, medium confidence)
Notes and citation
Summary: Psalm 39:6: human beings are as fleeting as painted images and amass wealth for unknown heirs, as David learned when Absalom seized his treasures.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray letters (OCR)): Οὐδὲν, φησὶ τ, τῶν → Οὐδὲν, φησὶ, τῶν; διαταράττονται το φιλονεικοῦντες → διαταράττονται φιλονεικοῦντες.
Cite (SBL): Theodoret, Interp. Ps. 38.7 (PG 80 80:1147; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-7
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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.
38.8PG 80 80:1149
« Καὶ νῦν τίς ὑπομονή μου; οὐχὶ Κύριος; καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν. » Πᾶσιν ἐκείνοις ἐῤῥῶσθαι φράσας, τὴν παρὰ σοῦ προσμένω βοήθειαν. Τὴν δὲ ὑπόστασιν Ακύλας καραδοκίαν εἴρηκεν · ἀντὶ τοῦ, Σε καραδοκῶ περισκοπῶν, τὴν σὴν εὐμένειαν ἀναμένω. Εἶτα τὴν αἰτίαν τῶν ἀλγει νῶν ὑποδείκνυσιν.
« Kai nyn tis hypomonē mou? ouchi Kyrios? kai hē hypostasis mou para sou estin. » Pasin ekeinois errhōsthai phrasas, tēn para sou prosmenō boētheian. Tēn de hypostasin Akylas karadokian eirēken ; anti tou, Se karadokō periskopōn, tēn sēn eumeneian anamenō. Eita tēn aitian tōn algei nōn hypodeiknysin.
"And now what is my patient hope? Is it not the Lord? And my existence is from you." "Bidding farewell to all those things, I await help from you." For "existence" Aquila said "expectation"; that is: "I watch for you, looking around; I await your goodwill." Then he shows the cause of his pains.
Ps 39:7 (38:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 39:7: renouncing all else, David waits for God alone.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ὑπομονή δι μου → ὑπομονή μου.
Cite (SBL): Theodoret, Interp. Ps. 38.8 (PG 80 80:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-8
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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.
38.9PG 80 80:1149
« ᾿Ἀπὸ πασῶν τῶν ἀνομιῶν ῥυσαί με. » Καὶ τοῦ Σεμεεὶ πάλιν φέρει τὴν μνήμην· « Ὄνειδος ἄφρονι ἔδωκάς με. » Σφόδρα καὶ τοῦτο τοῖς ἐν τῇ ἱστορίᾳ εἰρημένοις συμβαίνει· « Κύριος εἶπεν αὐτῷ κακολογεῖν τὸν Δαβίδ. » Καὶ τὰ ἐπαγόμενα δὲ ὁμοίως τοῖς εἰρημένοις ἀκόλουθα.
« ᾿Apo pasōn tōn anomiōn rhysai me. » Kai tou Semeei palin pherei tēn mnēmēn; « Oneidos aphroni edōkas me. » Sphodra kai touto tois en tę̄ historią eirēmenois symbainei; « Kyrios eipen autǭ kakologein ton Dabid. » Kai ta epagomena de homoiōs tois eirēmenois akoloutha.
"Rescue me from all my iniquities." And he again brings in the memory of Shimei: "You gave me as a reproach to the fool." This too agrees closely with what was said in the history: "The Lord told him to revile David." And what follows is likewise consistent with what was said.
Ps 39:8 (38:9 LXX) (quotation, high confidence) · 2 Sam 16:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 39:8: David sees Shimei's reproach as permitted by God because of his sins.
Cite (SBL): Theodoret, Interp. Ps. 38.9 (PG 80 80:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-9
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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.
38.10PG 80 80:1149
Ἐκωφώθην, καὶ οὐκ ἤνοιξα τὸ στόμα μου, ὅτι σὺ ἐποίησας. » Σοῦ γὰρ, φησὶ, συγχωρήσαντος, πεπαρώνηκεν ἐκεῖνος· καὶ ὁ μὲν ἐῴκει μάστιγι, σὺ δὲ δι᾽ ἐκείνης τὴν παιδείαν ἐπέφερες. Διά τοι τοῦτο σιγῶν ἐδεξάμην τὰς μάστιγας, ἐκεῖνον μὲν παρορῶν, σὲ δὲ ὁρῶν παιδεύοντα. Προσφυῶς δὲ μάλα καὶ τὰ ἐπαγόμενα τέθεικεν.
Ekōphōthēn, kai ouk ēnoixa to stoma mou, hoti sy epoiēsas. » Sou gar, phēsi, synchōrēsantos, peparōnēken ekeinos; kai ho men eǭkei mastigi, sy de di᾽ ekeinēs tēn paideian epepheres. Dia toi touto sigōn edexamēn tas mastigas, ekeinon men parorōn, se de horōn paideuonta. Prosphyōs de mala kai ta epagomena tetheiken.
"I was mute and did not open my mouth, for you did it." "For with your permission he behaved insolently; he was like a scourge, and you brought the discipline through it. For this reason I received the scourges in silence, overlooking him and seeing you disciplining me." And very aptly he put what follows.
Ps 39:9 (38:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 39:9: David was silent before Shimei, seeing God's discipline behind him.
Cite (SBL): Theodoret, Interp. Ps. 38.10 (PG 80 80:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-10
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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.
38.11PG 80 80:1149
« Απόστησον ἀπ᾿ ἐμοῦ τὰς μάστιγάς σου. Ἀπὸ γὰρ τῆς ἰσχύος τῆς χειρός σου ἐγὼ ἐξέλιπον. » Ἰκετεύω τοίνυν καὶ ἀντιβολῶ σε, Δέσποτα, παῦσον λοιπὸν τὴν παιδείαν · τῷ πλήθει γὰρ τῶν μαστίγων κατηναλώθην. « Ἑν ἐλεγμοῖς ὑπὲρ ἀνομίας ἐπαίδευσας ἄνθρωπον, καὶ ἐξέτηξας ὡς ἀράχνην τὴν ψυχὴν αὐτοῦ. » Οὐκ εἰκῆ, φησὶ, καὶ μάτην κέχρησαι ταῖς παιδείαις, ἀλλὰ διελέγχων τὰ ἐπταισμένα, καὶ ἰατρικῶς τέμνων, καὶ ἐξάγων τὸν κεκρυμμένον ἰχῶρα· καὶ ταῖς μὲν ἐκ τῆς θεραπείας κατατήκεις ὀδύναις, ὑγίειαν δὲ πραγματεύῃ τοῖς τεμνομένοις. « Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος. » Ταῦτα τοίνυν παρ᾿ ἐμαυτῷ λογιζόμενος, εἰς οὐδὲν δέον ὁρῶ τοὺς ἀνθρώπους ὑπὲρ προσκαίρων ταραττομένους πραγμάτων.
« Apostēson ap᾿ emou tas mastigas sou. Apo gar tēs ischyos tēs cheiros sou egō exelipon. » Iketeuō toinyn kai antibolō se, Despota, pauson loipon tēn paideian ; tǭ plēthei gar tōn mastigōn katēnalōthēn. « Hen elegmois hyper anomias epaideusas anthrōpon, kai exetēxas hōs arachnēn tēn psychēn autou. » Ouk eikē, phēsi, kai matēn kechrēsai tais paideiais, alla dielenchōn ta eptaismena, kai iatrikōs temnōn, kai exagōn ton kekrymmenon ichōra; kai tais men ek tēs therapeias katatēkeis odynais, hygieian de pragmateuę̄ tois temnomenois. « Plēn matēn tarassetai pas anthrōpos. » Tauta toinyn par᾿ emautǭ logizomenos, eis ouden deon horō tous anthrōpous hyper proskairōn tarattomenous pragmatōn.
"Remove your scourges from me; for I have failed from the strength of your hand." "I entreat and implore you, then, Master: stop the discipline now; for I am consumed by the multitude of the scourges." "With rebukes for iniquity you disciplined a man, and you melted his soul like a spider's web." "You have not used disciplines idly and in vain, but exposing the faults, cutting as a physician, and drawing out the hidden pus; you waste away with the pains of the treatment, but you work health for those you cut." "Yet every man is troubled in vain." "Reckoning these things with myself, I see people troubled about temporary affairs for nothing necessary."
Ps 39:10 (38:11 LXX) (quotation, high confidence) · Ps 39:11 (38:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 39:10–11: David asks God to end his discipline, which like surgery heals while it hurts, and sees all human anxiety as vain.
Notes on the original text
- Digital text corrected (stray letter (OCR)): μάστιγάς σου. Ε Ἀπὸ γὰρ → μάστιγάς σου. Ἀπὸ γὰρ.
Cite (SBL): Theodoret, Interp. Ps. 38.11 (PG 80 80:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-11
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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.
38.13PG 80 80:1149
Εἰσάκουσον τῆς προσευχῆς μου, Κύριε, καὶ τῆς δεήσεώς μου · ἐνώτισαι τῶν δακρύων μου μὴ παρασιωπήσῃς, ὅτι πάροικος ἐγώ εἰμι, καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. ῎Ανες μοι, ἵνα ἀποψύξω πρὸ τοῦ με ἀπελθεῖν, καὶ οὐκέτι οὐ μὴ ὑπάρξω. Ἱκετεύω σε, φησὶ, Δέσποτα, εἰσάκουσον ποτνιωμένου καὶ μετὰ δακρύων ἀντιβολοῦντος. Οὐδὲ γὰρ κατοικῶ τὴν γῆν, ἀλλὰ παροιχῶ, καὶ τοῖς πατράσι παραπλησίως, ὀλίγον βιώσας χρόνον, τὸν θάνατον δέξομαι. Μικρᾶς τοίνυν ἀνακωχῆς μοι μετάδος, ἵνα ὀλίγας γοῦν ἡμέρας δίχα ὀδύνης βιώσω, πρὶν τόνδε τὸν βίον ὑπεξελθεῖν. Ἐξελθὼν γὰρ οὐκ ἀναστρέψω». Τοῦτο γὰρ εἶπεν, οὐκἐτι οὐ μὴ ὑπάρξω, τουτέστι, πρὸς τὸν φθαρτὸν τοῦτον οὐκ ἀναστρέψω βίον. Θαυμάσαι δὲ ἄξιον, τὸν μέγαν Δαβὶδ ἐν βασιλείᾳ, καὶ πλούτῳ, καὶ δυναστείᾳ, πάροικον ἑαυτὸν ἀποκαλοῦντα καὶ παρεπίδημον, καὶ τῇ εὐκληρίᾳ θαῤῥῆσαι μὴ ἀνασχόμενον. Τῷ ὄντι γὰρ σοφίας μεστὰ τὰ ῥήματα', καὶ τὴν φύσιν τῶν ὄντων ἐπισταμένης, καὶ τούτου χάριν τῆς παρούσης εὐημερίας καταφρονούσης.
Eisakouson tēs proseuchēs mou, Kyrie, kai tēs deēseōs mou ; enōtisai tōn dakryōn mou mē parasiōpēsę̄s, hoti paroikos egō eimi, kai parepidēmos, kathōs pantes hoi pateres mou. ᾿Anes moi, hina apopsyxō pro tou me apelthein, kai ouketi ou mē hyparxō. Hiketeuō se, phēsi, Despota, eisakouson potniōmenou kai meta dakryōn antibolountos. Oude gar katoikō tēn gēn, alla paroichō, kai tois patrasi paraplēsiōs, oligon biōsas chronon, ton thanaton dexomai. Mikras toinyn anakōchēs moi metados, hina oligas goun hēmeras dicha odynēs biōsō, prin tonde ton bion hypexelthein. Exelthōn gar ouk anastrepsō». Touto gar eipen, ouketi ou mē hyparxō, toutesti, pros ton phtharton touton ouk anastrepsō bion. Thaumasai de axion, ton megan Dabid en basileią, kai ploutǭ, kai dynasteią, paroikon heauton apokalounta kai parepidēmon, kai tę̄ euklērią tharrhēsai mē anaschomenon. Tǭ onti gar sophias mesta ta rhēmata', kai tēn physin tōn ontōn epistamenēs, kai toutou charin tēs parousēs euēmerias kataphronousēs.
"Hear my prayer, O Lord, and my supplication; give ear to my tears; do not be silent, for I am a sojourner and a stranger, as all my fathers were. Relent toward me, that I may be refreshed before I depart and am no more." "I entreat you, Master," he says, "hear one who wails and implores with tears. For I do not dwell on the earth but sojourn, and like my fathers, after living a short time, I shall receive death. Give me, then, a little respite, so that I may live at least a few days without pain before I leave this life. For when I have gone out I shall not return." For this is what he said with "and am no more," that is, "I shall not return to this perishable life." It is worthy of wonder that the great David, in kingship, wealth, and power, called himself a sojourner and stranger and would not trust in his good fortune. Truly the words are full of wisdom, wisdom that knows the nature of things and therefore despises present prosperity.
Ps 39:12 (38:13 LXX) (quotation, high confidence) · Ps 39:13 (38:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 39:12–13: David, though a king, calls himself a sojourner on earth and asks for a little respite before death.
Notes on the original text
- Digital text corrected (split word (OCR)): δυνα στείᾳ → δυναστείᾳ.
Cite (SBL): Theodoret, Interp. Ps. 38.13 (PG 80 80:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/38-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 39
39.1PG 80 80:1151
« Εἰς τὸ τέλος, τῷ Δαβίδ ψαλμός. • Τινὲς εἰς τὸν μακάριον Ἱερεμίαν τοῦτον ἔλαβον τὸν ψαλμὸν, τινὲς εἰς τὸν θαυμάσιον Δανιήλ· ἐπειδὴ κἀκεῖνος καὶ οὗτος εἰς λάκκον ἐβλήθησαν, μέμνηται δὲ λάκκου τοῦ ψαλμοῦ τὸ προοίμιον· καὶ τῷ ἑνὶ προσεσχηκότες ῥητῷ, εἰς ἐκείνην ἐτράποντο τὴν διάνοιαν. Τινές δὲ τοῖς οἰκήσασι τὴν Βαβυλῶνα δορυαλώτοις ἁρμόττειν ἔφασαν τὸν ψαλμόν. Ἐγὼ δὲ τυπικῶς μὲν εἰς τὰ συμβεβηκότα τῷ Δαβὶδ τοῦτον • συγγεγράφθαι νομίζω · ἀναφέρεσθαι δὲ καὶ εἰς ἅπασαν τῶν ἀνθρώπων τὴν φύσιν, ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὰς τῆς ἀναστάσεως δεξαμένην ἐλπίδας. Εἰς δὲ ταύτην ἡμᾶς ποδηγεῖ τὴν διάνοιαν ὁ θεσπέσιος Παῦλος, ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ ῥητῶν ἐνίων μνησθείς.
« Eis to telos, tǭ Dabid psalmos. • Tines eis ton makarion Hieremian touton elabon ton psalmon, tines eis ton thaumasion Daniēl; epeidē kakeinos kai houtos eis lakkon eblēthēsan, memnētai de lakkou tou psalmou to prooimion; kai tǭ heni proseschēkotes rhētǭ, eis ekeinēn etraponto tēn dianoian. Tines de tois oikēsasi tēn Babylōna doryalōtois harmottein ephasan ton psalmon. Egō de typikōs men eis ta symbebēkota tǭ Dabid touton • syngegraphthai nomizō ; anapheresthai de kai eis hapasan tōn anthrōpōn tēn physin, hypo tou Theou kai Sōtēros hēmōn tas tēs anastaseōs dexamenēn elpidas. Eis de tautēn hēmas podēgei tēn dianoian ho thespesios Paulos, en tę̄ pros Hebraious epistolę̄ rhētōn eniōn mnēstheis.
"To the end; a psalm of David." Some took this psalm of the blessed Jeremiah, some of the admirable Daniel, since both were thrown into a pit, and the opening of the psalm mentions a pit; attending to the one phrase, they turned to that sense. Others said the psalm fits the captives who lived in Babylon. I think it was composed typically with reference to what happened to David, but that it also refers to the whole of human nature, which received the hope of resurrection from our God and Savior. The inspired Paul leads us to this sense, quoting some of its words in the Epistle to the Hebrews.
Ps 40:1 (39:1 LXX) (quotation, high confidence) · Jer 38:6 (allusion, medium confidence) · Dan 6:16 (allusion, medium confidence) · Heb 10:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 40, title: the psalm fits David as a type, but refers truly to human nature raised by Christ, as Hebrews shows.
Notes on the original text
- Digital text corrected (stray letter (OCR)): μακάριον ὁ Ἱερεμίαν → μακάριον Ἱερεμίαν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 39.1 (PG 80 80:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-1
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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.
39.2PG 80 80:1151
« Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι. Καὶ εἰσήκουσε τῆς δεήσεώς μου, καὶ ἀνήγαγέ με ἐκ λάκκου ταλαιπωρίας, καὶ ἀπὸ πηλοῦ ιλύος.» Ἁρμόττει δὲ καὶ τῷ μακαρίῳ Δαβὶδ τὰ ῥήματα· σύμφωνα γάρ ἐστι τῷ προτεταγμένῳ ψαλμῷ. Ἐν ἐκείνῳ μὲν γὰρ ἔλεγεν · « Εἰσάκουσον τῆς προσευχῆς μου, Κύριε, καὶ τῆς δεήσεώς μου· ἐνώτισαι τῶν δακρύων μου· μὴ παρασιωπήσῃς, καὶ ἄνες μοι ἵνα ἀναψύξω πρὸ τοῦ με ἀπελθεῖν, καὶ οὐκέτι οὐ μὴ ὑπάρξω. » Καὶ ἀνωτέρω δὲ ἔφη · « Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ Κύριος; καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν. · Ἐνταῦθα δὲ, ὡς τῆς ἱκετείας δεχθείσης, καὶ τῆς αἰτήσεως δοθείσης, « Ὑπομένων, φησὶν, ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι.» Απεστραμμένος γὰρ τὴν ἁμαρτίαν, εὐμενές μοι πρόσωπον ἔδειξε, καὶ εἰσήκουσε τῆς δεήσεώς μου. Καί τι πεποίηκεν εἰσακούσας; « Καὶ ἀνήγαγέ με ἐκ λάκκου ταλαιπωρίας, καὶ ἀπὸ πηλοῦ ἰλύος.» Οὕτω δὲ τοὺς μεγίστους κινδύνους σύνηθες ὀνομάζειν τῇ θείᾳ Γραφῇ, καθὰ καὶ ἤδη προειρήκαμεν. Τῶν δὲ κινδύνων ἀπαλλάξας, τί σοι πάλιν κεχάρισται; «Καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου. Οὐ γὰρ εἴασέ με κλονεῖσθαι καὶ περιφέρεσθαι, ἀλλ' ἐδραίαν μοι τὴν στάσιν εἰργάσατο. « Ἐπὶ ταύτῃ γὰρ, φησὶ, πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς.» – « Καὶ κατεύθυνε τὰ διαβήματά μου. » Ακωλύτως με τρέχειν εἰς τὴν τῆς δικαιοσύνης ὁδὸν παρεσκεύασε. Τῆς γὰρ πλάνης ἐλευθερώσας, τὴν εὐθεῖαν ὑπἐδειξε τῆς ἀληθείας ὁδόν.
« Hypomenōn hypemeina ton Kyrion, kai prosesche moi. Kai eisēkouse tēs deēseōs mou, kai anēgage me ek lakkou talaipōrias, kai apo pēlou ilyos.» Harmottei de kai tǭ makariǭ Dabid ta rhēmata; symphōna gar esti tǭ protetagmenǭ psalmǭ. En ekeinǭ men gar elegen ; « Eisakouson tēs proseuchēs mou, Kyrie, kai tēs deēseōs mou; enōtisai tōn dakryōn mou; mē parasiōpēsę̄s, kai anes moi hina anapsyxō pro tou me apelthein, kai ouketi ou mē hyparxō. » Kai anōterō de ephē ; « Kai nyn tis hē hypomonē mou? ouchi Kyrios? kai hē hypostasis mou para sou estin. ; Entautha de, hōs tēs hiketeias dechtheisēs, kai tēs aitēseōs dotheisēs, « Hypomenōn, phēsin, hypemeina ton Kyrion, kai prosesche moi.» Apestrammenos gar tēn hamartian, eumenes moi prosōpon edeixe, kai eisēkouse tēs deēseōs mou. Kai ti pepoiēken eisakousas? « Kai anēgage me ek lakkou talaipōrias, kai apo pēlou ilyos.» Houtō de tous megistous kindynous synēthes onomazein tę̄ theią Graphę̄, katha kai ēdē proeirēkamen. Tōn de kindynōn apallaxas, ti soi palin kecharistai? «Kai estēsen epi petran tous podas mou. Ou gar eiase me kloneisthai kai peripheresthai, all' edraian moi tēn stasin eirgasato. « Epi tautę̄ gar, phēsi, petrą oikodomēsō mou tēn Ekklēsian, kai pylai ądou ou katischysousin autēs.» – « Kai kateuthyne ta diabēmata mou. » Akōlytōs me trechein eis tēn tēs dikaiosynēs hodon pareskeuase. Tēs gar planēs eleutherōsas, tēn eutheian hypedeixe tēs alētheias hodon.
"I waited patiently for the Lord, and he attended to me and heard my supplication, and he brought me up from the pit of misery and from the miry clay." The words fit the blessed David too; for they agree with the psalm placed before. In that one he said, "Hear my prayer, O Lord, and my supplication; give ear to my tears; do not be silent; and relent toward me that I may be refreshed before I depart and am no more"; and above he said, "And now what is my patient hope? Is it not the Lord? And my existence is from you." Here, as if the supplication had been received and the request granted, he says, "I waited patiently for the Lord, and he attended to me." "For having turned away from the sin, he showed me a kindly face and heard my supplication." And what did he do when he heard? "And he brought me up from the pit of misery and from the miry clay." It is customary for the divine Scripture to name the greatest dangers so, as we have already said. And having freed you from the dangers, what did he grant you next? "And he set my feet upon a rock." "For he did not let me be shaken and carried about, but made my standing firm." "For on this rock," he says, "I will build my church, and the gates of Hades will not prevail against it." "And he directed my steps." "He made me able to run unhindered on the road of righteousness; for having freed me from error, he showed me the straight road of truth."
Ps 40:1 (39:2 LXX) (quotation, high confidence) · Ps 40:2 (39:3 LXX) (quotation, high confidence) · Ps 39:12 (38:13 LXX) (quotation, high confidence) · Ps 39:13 (38:14 LXX) (quotation, high confidence) · Ps 39:7 (38:8 LXX) (quotation, high confidence) · Matt 16:18 (quotation, high confidence)
Notes and citation
Summary: Psalm 40:1–2: God answered David's prayer, raised him from the pit of danger, and set his feet on a rock, the rock on which Christ builds his church.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Τῆς ἐἱ γὰρ πλάνης → Τῆς γὰρ πλάνης.
Cite (SBL): Theodoret, Interp. Ps. 39.2 (PG 80 80:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-2
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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.
39.4PG 80 80:1153
« Καὶ ἐνέβαλεν εἰς τὸ στόμα μου ἆσμα καινὸν, ὕμνον τῷ Θεῷ ἡμῶν. » ᾿Αντὶ γὰρ τῆς δυσσεβοῦς τῶν εἰδώλων λατρείας τὸν ὄντα Θεὸν ἐδιδάχθην ὑμνεῖν, καὶ προσφέρειν ἆσμα, οὐ παλαιὸν, ἀλλὰ καινὸν, καὶ ταῖς καιναῖς εὐεργεσίαις συμβαίνον. Οὐκέτι γὰρ θρηνῳδῶν ἱκετεύω, ἀλλ' ἐπὶ ταῖς εὐεργεσίαις ὑμνῶ. Ταῦτα μὲν οὖν, ὡς ἔφην, τυπικῶς ἁρμόττει τοῖς τοῦ Δαβὶδ παθήμασι, καὶ ταῖς εἰς αὐτὸν γεγενημέναις εὐεργεσίαις. ῾Αρμόττει δὲ διαφερόντως τῇ φύσει τῶν ἀνθρώπων, εἰς αὐτὸν κατενεχθείσῃ τὸν τῆς ἁμαρτίας πυθμένα, καὶ τῷ θανάτῳ παραπεμφθείσῃ, καὶ διὰ τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως ἀνιμηθείσῃ, καὶ δεξαμένῃ τῆς ἀναστάσεως τὰς ἐλπίδας, λέγειν, « Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι. Καὶ εἰσἠκουσέ μου, καὶ ἀνήγαγέ με ἐκ λάκκου ταλαιπωρίας. • Λάκκος δὲ ταλαιπωρίας εἰκότως ὁ θάνατος ἐκλήθη, φθορᾶς ὑπάρχων μεστός · πηλὸς δὲ ἰλύος, ἡ ἁμαρτία, ὡς δυσοσμίαν ἀφιεῖσα πολλὴν, καὶ τὸν εὐθυτενῆ τῶν ἀνθρώπων ἐπέχουσα δρόμον . « Ὄψονται πολλοὶ, καὶ φοβηθήσονται, καὶ ἐλπιοῦσιν ἐπὶ Κύριον. » Ἐπειδὴ εἰς τῶν τῆς σωτηρίας ἀπολελαυκότων τὸ πρόσωπον ταῦτα διέξεισιν, εἰκότως ὁ Προφήτης ἔφη, ὅτι οἱ μηδέπω γεγευσμένοι τῶν ἀγαθῶν, θεωροῦντες καὶ φοβηθήσονται, ὡς ἤδη μὴ προσεληλυθότες, καὶ τῇ ἐλπίδι κρατυνθέντες, τῆς παρὰ τοῦ Θεοῦ τεύξονται σωτηρίας.
« Kai enebalen eis to stoma mou asma kainon, hymnon tǭ Theǭ hēmōn. » ᾿Anti gar tēs dyssebous tōn eidōlōn latreias ton onta Theon edidachthēn hymnein, kai prospherein asma, ou palaion, alla kainon, kai tais kainais euergesiais symbainon. Ouketi gar thrēnǭdōn hiketeuō, all' epi tais euergesiais hymnō. Tauta men oun, hōs ephēn, typikōs harmottei tois tou Dabid pathēmasi, kai tais eis auton gegenēmenais euergesiais. ῾Armottei de diapherontōs tę̄ physei tōn anthrōpōn, eis auton katenechtheisę̄ ton tēs hamartias pythmena, kai tǭ thanatǭ parapemphtheisę̄, kai dia tēs tou Sōtēros hēmōn enanthrōpēseōs animētheisę̄, kai dexamenę̄ tēs anastaseōs tas elpidas, legein, « Hypomenōn hypemeina ton Kyrion, kai prosesche moi. Kai eisēkouse mou, kai anēgage me ek lakkou talaipōrias. • Lakkos de talaipōrias eikotōs ho thanatos eklēthē, phthoras hyparchōn mestos ; pēlos de ilyos, hē hamartia, hōs dysosmian aphieisa pollēn, kai ton euthytenē tōn anthrōpōn epechousa dromon . « Opsontai polloi, kai phobēthēsontai, kai elpiousin epi Kyrion. » Epeidē eis tōn tēs sōtērias apolelaukotōn to prosōpon tauta diexeisin, eikotōs ho Prophētēs ephē, hoti hoi mēdepō gegeusmenoi tōn agathōn, theōrountes kai phobēthēsontai, hōs ēdē mē proselēlythotes, kai tę̄ elpidi kratynthentes, tēs para tou Theou teuxontai sōtērias.
"And he put into my mouth a new song, a hymn to our God." "For instead of the impious worship of idols I was taught to hymn the God who is, and to offer a song not old but new, fitting the new benefits. For I no longer entreat with laments but hymn him for his benefits." These things, as I said, fit typically the sufferings of David and the benefits done to him. But they fit especially human nature, which was brought down to the very bottom of sin and handed over to death, and drawn up through the incarnation of our Savior, and received the hope of resurrection, to say: "I waited patiently for the Lord, and he attended to me and heard me, and brought me up from the pit of misery." Death was fittingly called the pit of misery, being full of corruption; and the miry clay is sin, which gives off a great stench and checks the straight course of human beings. "Many will see and fear, and will hope in the Lord." Since he recounts these things in the person of those who have enjoyed salvation, the prophet fittingly said that those who have not yet tasted the good things, seeing them, will fear, as not having yet approached, and, strengthened by hope, will obtain salvation from God.
Ps 40:3 (39:4 LXX) (quotation, high confidence) · Ps 40:1 (39:2 LXX) (quotation, high confidence) · Ps 40:2 (39:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:3: the new song fits David as a type, but truly human nature, raised from the pit of death and the mire of sin by the incarnation.
Notes on the original text
- Digital text corrected (stray character (OCR)): πηλός & δὲ ἰλύος → πηλὸς δὲ ἰλύος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 39.4 (PG 80 80:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-4
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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.
39.5PG 80 80:1153
« Μακάριος ἀνὴρ, οὗ ἐστι τὸ ὄνομα Κυρίου ἐλπὶς αὐτοῦ, καὶ οὐκ ἐπέβλεψεν εἰς ματαιότητας καὶ μανίας ψευδεῖς. » Τῶν ματαιοτήτων τούτων ἐμνημόνευσεν ὁ Προφήτης, καὶ ἐν τῷ πρὸ τούτου ψαλμῷ· « Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. » Καὶ πάλιν, « Πλὴν μάτην ταράσσεται Κάνταῦθα τοίνυν μακαρίζει τὸν τῶν μὲν παρόντων καταφρονήσαντα, τὴν ἐλπίδα δὲ τὴν θείαν ἀντὶ πάντων κτησάμενον.
« Makarios anēr, hou esti to onoma Kyriou elpis autou, kai ouk epeblepsen eis mataiotētas kai manias pseudeis. » Tōn mataiotētōn toutōn emnēmoneusen ho Prophētēs, kai en tǭ pro toutou psalmǭ; « Plēn ta sympanta mataiotēs, pas anthrōpos zōn. » Kai palin, « Plēn matēn tarassetai Kantautha toinyn makarizei ton tōn men parontōn kataphronēsanta, tēn elpida de tēn theian anti pantōn ktēsamenon.
"Blessed is the man whose hope is the name of the Lord, and who has not looked to vanities and false frenzies." The prophet mentioned these vanities in the psalm before this too: "Yet all things are vanity, every living man"; and again, "Yet he is troubled in vain." Here, then, he calls blessed the one who has despised present things and acquired divine hope in place of all.
Ps 40:4 (39:5 LXX) (quotation, high confidence) · Ps 39:5 (38:6 LXX) (quotation, high confidence) · Ps 39:6 (38:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:4: blessed is the one who despises vain things and hopes in God.
Notes on the original text
- Digital text corrected (split word (OCR)): τῶν μὲν παρ όντων → τῶν μὲν παρόντων.
Cite (SBL): Theodoret, Interp. Ps. 39.5 (PG 80 80:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-5
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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.
39.6PG 80 80:1155
Πολλὰ ἐποίησας σὺ, Κύριε ὁ Θεός μου, τὰ θαυμάσιά σου, καὶ τοῖς διαλογισμοῖς σου οὐκ ἔστι τίς ὁμοιωθήσεταί σοι. ᾿Απήγγειλα καὶ ἐλάλησα, ἐπληθύνθησαν ὑπὲρ ἀριθμόν. » Νικᾷ, φησὶν, ἀριθμὸν καὶ πᾶσαν διήγησιν τὰ ὑπὸ τῆς σῆς δυνάμεως γενόμενα θαύματα. Οὐ γάρ ἐστιν ὁ τὰ ὅμοιά σοι δράσαι δυνάμενος · μέγιστα μὲν γὰρ καὶ περικαλλῆ σου τὰ ποιήματα· νικᾷ δὲ τοὺς ἀνθρωπίνους ἐπαίνους τὰ καθ᾿ ἕκαστον καιρὸν ὑπὸ τῆς σῆς προμηθείας οἰκονομούμενα, τὰ ἐν Αἰγύπτῳ, τὰ ἐν τῇ ἐρήμῳ, τὰ ἐπὶ Μωσοῦ , τὰ ἐπὶ Ἰησοῦ τὰ ἐπὶ Σαμουήλ, καὶ τὰ τούτων πρεσβύτερα, τὰ κατὰ τὸν Ἀβραὰμ, τὰ κατὰ τὸν Ἰσαὰκ, τὰ κατὰ τὸν Ἰακώβ, ἡ διὰ δουλείας τοῦ Ἰωσὴφ βασιλεία, καὶ τὰ ἄλλα, ἵνα μὴ καθ' ἕκαστον διεξέρχωμαι. Ἀλλὰ τὸ νῦν γεγενημέ νον τούτων ἁπάντων θαυμασιώτερον. Οὐδὲ γὰρ ἑνὸς ἀνδρὸς, ἢ ἑνὸς ἔθνους, ἀλλὰ τῶν ἐθνῶν ἁπάν των πραγματεύῃ τὴν σωτηρίαν, καὶ, τὴν νομικὴν λατρείαν καταπαύσας, τῇ δὲ τῶν Ἰουδαίων ἀσθενείᾳ συμβαίνουσαν, τὴν καινὴν ἔδωκας χάριν, τὴν λογικὴν λατρείαν νομοθετοῦσαν
Polla epoiēsas sy, Kyrie ho Theos mou, ta thaumasia sou, kai tois dialogismois sou ouk esti tis homoiōthēsetai soi. ᾿Apēngeila kai elalēsa, eplēthynthēsan hyper arithmon. » Niką, phēsin, arithmon kai pasan diēgēsin ta hypo tēs sēs dynameōs genomena thaumata. Ou gar estin ho ta homoia soi drasai dynamenos ; megista men gar kai perikallē sou ta poiēmata; niką de tous anthrōpinous epainous ta kath᾿ hekaston kairon hypo tēs sēs promētheias oikonomoumena, ta en Aigyptǭ, ta en tę̄ erēmǭ, ta epi Mōsou , ta epi Iēsou ta epi Samouēl, kai ta toutōn presbytera, ta kata ton Abraam, ta kata ton Isaak, ta kata ton Iakōb, hē dia douleias tou Iōsēph basileia, kai ta alla, hina mē kath' hekaston diexerchōmai. Alla to nyn gegenēme non toutōn hapantōn thaumasiōteron. Oude gar henos andros, ē henos ethnous, alla tōn ethnōn hapan tōn pragmateuę̄ tēn sōtērian, kai, tēn nomikēn latreian katapausas, tę̄ de tōn Ioudaiōn astheneią symbainousan, tēn kainēn edōkas charin, tēn logikēn latreian nomothetousan
"Many are the wonders you have done, O Lord my God, and in your thoughts there is no one who will be like you. I declared and spoke; they were multiplied beyond number." "The wonders done by your power," he says, "surpass number and all narration. For there is no one who can do the like of you. Your works are very great and very beautiful; and what is managed by your providence at each time surpasses human praise: the things in Egypt, in the desert, under Moses, under Joshua, under Samuel, and those older still, concerning Abraham, Isaac, and Jacob, the kingship of Joseph that came through slavery, and the rest, not to go through each one. But what has now come about is more wonderful than all these. For you are working the salvation not of one man or one nation, but of all the nations; and having ended the worship of the law, which suited the weakness of the Jews, you gave the new grace, which lays down the law of rational worship.
Ps 40:5 (39:6 LXX) (quotation, high confidence) · Rom 12:1 (allusion, medium confidence)
Notes and citation
Summary: Psalm 40:5: God's countless wonders culminate in the salvation of all nations and the replacement of the law's worship with rational worship.
- The section ends mid-sentence; it continues in 39.7.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἢ δι ἑνὸς ἔθνους → ἢ ἑνὸς ἔθνους; λογικὴν δε λατρείαν → λογικὴν λατρείαν; τὰ τὸ κατὰ τὸν Ἰσαὰκ → τὰ κατὰ τὸν Ἰσαὰκ.
Cite (SBL): Theodoret, Interp. Ps. 39.6 (PG 80 80:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-39-6) · 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.
39.7PG 80 80:1155
« Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. Ολοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας. Τότε εἶπον, Ἰδοὺ ἥκω. » Τούτοις ἡ ἀποστολική συνάδει παραίνεσις· • Παρακαλῶ ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν. ᾿Αντὶ γὰρ τῶν νομικῶν ἱερείων τὰ ἡμέτερα μέλη καθιεροῦν ὁ Δεσπότης προσέταξε. Ταύτην δέ, φησὶ, τὴν χάριν ἰδὼν, ἐμαυτόν σοι προσήγαγον, λέγων, Ἰδοὺ πάρειμι. Ταύτην μέντοι τὴν φωνὴν ὁ μακάριος λαμβάνει Παῦλος εἰς τὸν Δεσπότην Χριστὸν, καὶ μάλα εἰκότως. Τῆς γὰρ ἡμετέρας φύσεώς ἐστιν ἀπαρχή, καὶ πρώτῳ πρέπει τὰ ἡμέτερα λέγειν, καὶ ἐν αὐτῷ προτυποῦν ἃ παρ᾿ ἡμῶν προσήκει γενέσθαι. Οὕτω πρῶτος τῷ βαπτίσματι προσελήλυθεν, ἡμῖν ὑποδεικνὺς τὴν τοῦ βαπτίσματος χάριν· οὕτως ἔνιψε τοὺς πόδας τῶν μαθητῶν, ταπεινοφροσύνης ἡμῖν ἀρχέτυπον προτιθείς. Διὰ τοῦτο πρὸς τὸν Ἰωάννην ἔφη· « ῎Αφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. » Αρμόττει τοίνυν αὐτῷ καὶ τὰ ἡμέτερα λέγειν, ὡς κεφαλῇ σώματος, ὡς πολλῶν ἀδελφῶν πρωτοτόκῳ κατὰ τὴν σάρκα. • Εν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. • ῎Ανωθεν, φησὶν, ἐν ταῖς προφητικαῖς βίβλοις ταῦτα περὶ ἐμοῦ προηγόρευται. Τὴν κεφαλίδα, εἴλημα εἰρήκασιν ᾿Ακύλας καὶ Σύμμαχος · οὕτω δὲ τὰς θείας Γραφὰς μέχρι καὶ τήμερον Ἰουδαῖοι κατασκευάζειν εἰώθασι.
« Thysian kai prosphoran ouk ēthelēsas, sōma de katērtisō moi. Olokautōmata kai peri hamartias ouk ezētēsas. Tote eipon, Idou hēkō. » Toutois hē apostolikē synadei parainesis; • Parakalō hymas, adelphoi, dia tōn oiktirmōn tou Theou, parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ, tēn logikēn latreian. ᾿Anti gar tōn nomikōn hiereiōn ta hēmetera melē kathieroun ho Despotēs prosetaxe. Tautēn de, phēsi, tēn charin idōn, emauton soi prosēgagon, legōn, Idou pareimi. Tautēn mentoi tēn phōnēn ho makarios lambanei Paulos eis ton Despotēn Christon, kai mala eikotōs. Tēs gar hēmeteras physeōs estin aparchē, kai prōtǭ prepei ta hēmetera legein, kai en autǭ protypoun ha par᾿ hēmōn prosēkei genesthai. Houtō prōtos tǭ baptismati proselēlythen, hēmin hypodeiknys tēn tou baptismatos charin; houtōs enipse tous podas tōn mathētōn, tapeinophrosynēs hēmin archetypon protitheis. Dia touto pros ton Iōannēn ephē; « ᾿Aphes arti, houtō gar prepon hēmin esti plērōsai pasan dikaiosynēn. » Armottei toinyn autǭ kai ta hēmetera legein, hōs kephalę̄ sōmatos, hōs pollōn adelphōn prōtotokǭ kata tēn sarka. • En kephalidi bibliou gegraptai peri emou. • ᾿Anōthen, phēsin, en tais prophētikais biblois tauta peri emou proēgoreutai. Tēn kephalida, eilēma eirēkasin ᾿Akylas kai Symmachos ; houtō de tas theias Graphas mechri kai tēmeron Ioudaioi kataskeuazein eiōthasi.
"Sacrifice and offering you did not want, but a body you prepared for me. Whole burnt offerings and offerings for sin you did not seek. Then I said, Behold, I come." The apostolic exhortation is in harmony with this: "I urge you, brothers, by the compassions of God, to present your bodies as a sacrifice living, holy, well pleasing to God, your rational worship." For instead of the sacrifices of the law the Master commanded us to consecrate our own members. "Seeing this grace," he says, "I brought myself to you, saying, Behold, I am here." The blessed Paul takes this utterance of Christ the Lord, and very fittingly. For he is the firstfruits of our nature, and it befits him first to speak our words and to prefigure in himself what ought to be done by us. So he first came to baptism, showing us the grace of baptism; so he washed the disciples' feet, setting before us a pattern of humility. That is why he said to John, "Let it be so now; for thus it is fitting for us to fulfill all righteousness." It befits him, then, to speak our words too, as head of the body, as firstborn among many brothers according to the flesh. "In the head of the book it is written of me." "From of old," he says, "these things have been foretold of me in the prophetic books." For "head" Aquila and Symmachus said "scroll"; for so the Jews are accustomed to make the divine Scriptures even today.
Ps 40:6 (39:7 LXX) (quotation, high confidence) · Ps 40:7 (39:8 LXX) (quotation, high confidence) · Rom 12:1 (quotation, high confidence) · Heb 10:5 (allusion, high confidence) · Heb 10:7 (allusion, high confidence) · John 13:5 (allusion, high confidence) · Matt 3:15 (quotation, high confidence) · Col 1:18 (allusion, medium confidence) · Rom 8:29 (allusion, high confidence)
Notes and citation
Summary: Psalm 40:6–7: in place of the law's sacrifices God seeks our bodies; Hebrews rightly applies the words to Christ, who as firstfruits of our nature speaks for us.
- "A body you prepared for me" is the Septuagint reading quoted in Heb 10:5.
Notes on the original text
- Digital text corrected (Latin character for a Greek letter (OCR); stray letters (OCR); stray letters and marks (OCR)): Θυσίαν καὶ δε προσφορὰν → Θυσίαν καὶ προσφορὰν; σῶμα σε δὲ κατηρτίσω → σῶμα δὲ κατηρτίσω; Ταύτην δε δέ του, φησὶ ", → Ταύτην δέ, φησὶ,; πρέπει σε τὰ → πρέπει τὰ; προτυποῦν & παρ᾿ → προτυποῦν ἃ παρ᾿.
Topics: Christology, Baptism
Cite (SBL): Theodoret, Interp. Ps. 39.7 (PG 80 80:1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-7
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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.
39.9PG 80 80:1157
Τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου, ἠβουλήθην · καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου. » Προσελθών σοι, φησὶ, πᾶσαν ἔχω σπουδὴν τὰς σὰς πληροῦν ἐντολὰς, καὶ κατὰ τὸ σὸν πολιτεύεσθαι θέλημα. Τὸ δὲ, ἐν μέσῳ τῆς κοιλίας μου, ἐκ μεταφορᾶς εἴρηκε τῶν εὖ περί τινα διακειμένων, καὶ ἔνδον ἐφιεμένων ἐμβαλεῖν τὸν ποθούμενον. Ταῦτα δὲ οὔτε τῷ Ἱερεμίᾳ, οὔτε τῷ Δανιήλ, οὔτε τῷ μακαρίῳ ἁρμόττει Δαβίδ. Τοῦ νόμου γὰρ κρατοῦντος, ὁλοκαυτώματα καὶ θυσίαι προσεφέροντο τῷ Θεῷ. Ὁ δὲ προφητικὸς λόγος, ἐκβαλὼν πάντα τὰ τοιαῦτα, τὴν λογικὴν θυσίαν ὑπέδειξεν. Οὗ δὴ χάριν, τυπικῶς ἔφην ἁρμόττειν τῷ Δαβὶδ τὸν ψαλμόν · ἐπειδὴ κἀκεῖνος προφητικῶς προεώρα τὰ μέλλοντα, καὶ κατ᾿ ἐκεῖνα ζῇν ἐπεθύμει· ἀληθῶς δὲ τοῖς τῆς σωτηρίας ἀξιωθεῖσιν ἔθνεσι, καὶ τῆς πλάνης ἀπαλλαγεῖσιν,
Tou poiēsai to thelēma sou, ho Theos mou, ēboulēthēn ; kai ton nomon sou en mesǭ tēs koilias mou. » Proselthōn soi, phēsi, pasan echō spoudēn tas sas plēroun entolas, kai kata to son politeuesthai thelēma. To de, en mesǭ tēs koilias mou, ek metaphoras eirēke tōn eu peri tina diakeimenōn, kai endon ephiemenōn embalein ton pothoumenon. Tauta de oute tǭ Hieremią, oute tǭ Daniēl, oute tǭ makariǭ harmottei Dabid. Tou nomou gar kratountos, holokautōmata kai thysiai prosepheronto tǭ Theǭ. Ho de prophētikos logos, ekbalōn panta ta toiauta, tēn logikēn thysian hypedeixen. Hou dē charin, typikōs ephēn harmottein tǭ Dabid ton psalmon ; epeidē kakeinos prophētikōs proeōra ta mellonta, kai kat᾿ ekeina zę̄n epethymei; alēthōs de tois tēs sōtērias axiōtheisin ethnesi, kai tēs planēs apallageisin,
"To do your will, O my God, I desired, and your law is in the midst of my belly." "Having come to you," he says, "I have every eagerness to fulfill your commandments and to live according to your will." "In the midst of my belly" he said as a metaphor from those who are well disposed toward someone and long to take the beloved inside them. These things fit neither Jeremiah nor Daniel nor the blessed David. For while the law held sway, whole burnt offerings and sacrifices were offered to God. But the prophetic word, casting out all such things, pointed to the rational sacrifice. For this reason I said the psalm fits David typically, since he too foresaw the future prophetically and longed to live accordingly; but it fits truly the nations counted worthy of salvation and freed from error,
Ps 40:8 (39:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:8: delight in God's will replaces the law's sacrifices, so the psalm fits David only as a type and truly the saved nations.
- The sentence continues into 39.10.
Cite (SBL): Theodoret, Interp. Ps. 39.9 (PG 80 80:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-9
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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.
39.10PG 80 80:1157
« Εὐηγγελισάμην δικαιοσύνην ἐν ἐκκλησία μεγάλῃ, ἰδοὺ τὰ χείλη μου οὐ μὴ κωλύσω· Κύριε, σὺ ἔγνως. Τὴν δικαιοσύνην σου οὐκ ἔκρυψα ἐν τῇ καρδίᾳ μου, τὴν ἀλήθειάν σου καὶ τὸ σωτήριόν σου εἶπα. Οὐκ ἔκρυψα τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου ἀπὸ συναγωγῆς πολλῆς. » Καὶ ὁ μακάριος Δαβὶδ ὑπισχνείται ἐν ἐκκλησίᾳ μεγάλη, τῇ κατὰ πᾶσαν τὴν οἰκουμένην ὑπὸ τῆς θείας χάριτος συλλεγείσῃ, τὴν τοῦ Θεοῦ δικαιοσύνην κηρύττειν, καὶ τὴν τῆς προφητείας ἀλήθειαν, καὶ 'τὴν ἀξιάγαστον σωτηρίαν, καὶ τὸν ἀμέτρητον ἔλεον· καὶ αὕτη ἡ σεσωσμένη φύσις ταύτην ὑπὲρ τῆς σωτηρίας ὑπισχνεῖται τὴν ἀντίδοσιν δώσειν, τὸ συντρέχειν εἰς ἐκκλησίαν, καὶ τὰ χείλη κινεῖν εἰς ὑμνῳδίαν, καὶ τοῦ Θεοῦ τὴν δικαίαν κρίσιν ἀνακηρύττειν, καὶ τὴν ἄῤῥητον διεξιέναι κηδεμονίαν, καὶ τῶν προφητικῶν ὑποσχέσεων ὑποδεικνῦναι τὸ ἀληθές. Τὸ δὲ, « ἀπὸ συναγωγῆς πολλῆς, ὁ ὁ Σύμμαχος ἐν πληθύϊ, ὁ δὲ ᾿Ακύλας καὶ ὁ Θεοδοτίων, ἐν ἐκκλησίᾳ μεγάλη τεθείκασιν· ὡς εἶναι δῆλον, ὅτι περὶ τῆς αὐτῆς εἴρηκεν ἐκκλησίας.
« Euēngelisamēn dikaiosynēn en ekklēsia megalę̄, idou ta cheilē mou ou mē kōlysō; Kyrie, sy egnōs. Tēn dikaiosynēn sou ouk ekrypsa en tę̄ kardią mou, tēn alētheian sou kai to sōtērion sou eipa. Ouk ekrypsa to eleos sou kai tēn alētheian sou apo synagōgēs pollēs. » Kai ho makarios Dabid hypischneitai en ekklēsią megalē, tę̄ kata pasan tēn oikoumenēn hypo tēs theias charitos syllegeisę̄, tēn tou Theou dikaiosynēn kēryttein, kai tēn tēs prophēteias alētheian, kai 'tēn axiagaston sōtērian, kai ton ametrēton eleon; kai hautē hē sesōsmenē physis tautēn hyper tēs sōtērias hypischneitai tēn antidosin dōsein, to syntrechein eis ekklēsian, kai ta cheilē kinein eis hymnǭdian, kai tou Theou tēn dikaian krisin anakēryttein, kai tēn arrhēton diexienai kēdemonian, kai tōn prophētikōn hyposcheseōn hypodeiknynai to alēthes. To de, « apo synagōgēs pollēs, ho ho Symmachos en plēthyï, ho de ᾿Akylas kai ho Theodotiōn, en ekklēsią megalē tetheikasin; hōs einai dēlon, hoti peri tēs autēs eirēken ekklēsias.
"I proclaimed the good news of righteousness in a great assembly; behold, I will not restrain my lips; O Lord, you know. I did not hide your righteousness in my heart; I spoke your truth and your salvation. I did not hide your mercy and your truth from a great congregation." The blessed David promises to proclaim in a great assembly, the one gathered by divine grace throughout the whole world, God's righteousness, the truth of the prophecy, the admirable salvation, and the immeasurable mercy. And the saved nature itself promises to give this return for its salvation: to run together to church, to move its lips to hymn singing, to proclaim God's just judgment, to recount his unspeakable care, and to show the truth of the prophetic promises. For "from a great congregation" Symmachus put "in a multitude," and Aquila and Theodotion "in a great assembly"; so that it is clear he spoke of the same assembly.
Ps 40:9 (39:10 LXX) (quotation, high confidence) · Ps 40:10 (39:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:9–10: David and the saved nations proclaim God's righteousness in the great assembly, the church gathered from the whole world.
Notes on the original text
- Digital text corrected (stray letters (OCR)): δικαιοσύνην σου το οὐκ ἔκρυψα → δικαιοσύνην σου οὐκ ἔκρυψα.
Cite (SBL): Theodoret, Interp. Ps. 39.10 (PG 80 80:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-39-10) · 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.
39.12PG 80 80:1157
«Σὺ δὲ, Κύριε, μὴ μακρύνῃς τοὺς οἰκτιρμούς σου ἀπ᾿ ἐμοῦ· τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου διὰ παντὸς ἀντελάβοντό μου. Καὶ τυχοῦσα τῆς σωτηρίας ἡ τοῦ Θεοῦ Ἐκκλησία, δεῖται πάλιν τῆς αὐτῆς προμηθείας, διὰ τὰς παντοδαπὰς τῶν ἀνθρώπων καὶ δαιμόνων ἐπαναστάσεις, ὧν ἐν τοῖς ἑξῆς τὴν μνήμην πεποίηται. Ὅτι περιέσχον με κακὰ, ὧν οὐκ ἔστιν ἀριθμός· κατέλαβόν με αἱ ἀνομίαι μου, καὶ οὐκ ήδυνήθην τοῦ βλέπειν. Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου, καὶ ἡ καρδία μου ἐγκατἐλιπέ με. » Μηδεὶς δὲ ἀνάρμοστα τοῖς ἡρμηνευμένοις ἡγείσθω τὰ εἰρημένα. Καὶ γὰρ οἱ τρεῖς παῖδες τῆς ἄκρας ἀρετῆς ἐπειλημμένοι, καὶ τὸν νικηφόρον ἀναδησάμενοι στέφανον, ἐν τῇ καμίνῳ προσευχόμενοι ἔλεγον, « Ἡμάρτομεν, ἠνομήσαμεν, ἠδικήσαμεν, καὶ ἀπέστημεν ἀπὸ τῶν ἐντολῶν σου, καὶ οὐκ ἐφυλάξαμεν τὰ δικαιώματά σου. » Οὕτως ὁ θαυμάσιος Δανιήλ, οὕτως ὁ θεσπέσιος Ἱερεμίας, οὕτως ὁ θεῖος Ἡσαΐας, οὕτως ὁ σοφώτατος Παῦλος. • Χριστὸς γὰρ, φησὶν, Ἰησοῦς ἦλθεν εἰς τὸν κόσμον, ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. Καὶ πάλιν, » Οὐκ εἰμὶ ἄξιος καλεῖσθαι ἀπόστολος. » Οὕτω τοίνυν ταῖς παρὰ τῶν δυσσεβῶν τρικυμίαις βαλλομένη ἡ τοῦ Θεοῦ Ἐκκλησία, οὐ μεγαφρονεῖ, ὡς ἀγωνιζομένη, ἀλλὰ ἁμαρτίαις καὶ πλημμελείαις ἀνατίθησι δὲ τὰ γινόμενα, καὶ τῆς παρὰ τοῦ Σωτῆρος ἐπικουρίας ἀπολαῦσαι παρακαλεῖ. ῎Ἄλλως τε οὐδὲ ἐκ τελείων πᾶσα συνέστηκεν ἡ τοῦ Θεοῦ Ἐκκλησία · ἀλλ᾽ ἔχει καὶ τοὺς· ῥαστώνῃ συζῶντας, καὶ τὸν ἀνειμένον βίον ἀσπαζομένους, καὶ ἡδοναῖς δουλεύειν αἱρουμένους. Καὶ ἐπειδὴ ἕν ἐστι σῶμα, ὡς ἐξ ἑνὸς προσώπου καὶ ταῦτα κἀκεῖνα προφέρεται.
«Sy de, Kyrie, mē makrynę̄s tous oiktirmous sou ap᾿ emou; to eleos sou, kai hē alētheia sou dia pantos antelabonto mou. Kai tychousa tēs sōtērias hē tou Theou Ekklēsia, deitai palin tēs autēs promētheias, dia tas pantodapas tōn anthrōpōn kai daimonōn epanastaseis, hōn en tois hexēs tēn mnēmēn pepoiētai. Hoti perieschon me kaka, hōn ouk estin arithmos; katelabon me hai anomiai mou, kai ouk ēdynēthēn tou blepein. Eplēthynthēsan hyper tas trichas tēs kephalēs mou, kai hē kardia mou enkatelipe me. » Mēdeis de anarmosta tois hērmēneumenois hēgeisthō ta eirēmena. Kai gar hoi treis paides tēs akras aretēs epeilēmmenoi, kai ton nikēphoron anadēsamenoi stephanon, en tę̄ kaminǭ proseuchomenoi elegon, « Hēmartomen, ēnomēsamen, ēdikēsamen, kai apestēmen apo tōn entolōn sou, kai ouk ephylaxamen ta dikaiōmata sou. » Houtōs ho thaumasios Daniēl, houtōs ho thespesios Hieremias, houtōs ho theios Hēsaïas, houtōs ho sophōtatos Paulos. • Christos gar, phēsin, Iēsous ēlthen eis ton kosmon, hamartōlous sōsai, hōn prōtos eimi egō. Kai palin, » Ouk eimi axios kaleisthai apostolos. » Houtō toinyn tais para tōn dyssebōn trikymiais ballomenē hē tou Theou Ekklēsia, ou megaphronei, hōs agōnizomenē, alla hamartiais kai plēmmeleiais anatithēsi de ta ginomena, kai tēs para tou Sōtēros epikourias apolausai parakalei. ᾿Allōs te oude ek teleiōn pasa synestēken hē tou Theou Ekklēsia ; all᾽ echei kai tous; rhastōnę̄ syzōntas, kai ton aneimenon bion aspazomenous, kai hēdonais douleuein hairoumenous. Kai epeidē hen esti sōma, hōs ex henos prosōpou kai tauta kakeina propheretai.
"But you, O Lord, do not remove your compassions far from me; your mercy and your truth have always supported me." Even after obtaining salvation, God's church needs the same providence again, because of the uprisings of every kind by men and demons, which he mentions in what follows. "For evils without number have surrounded me; my iniquities have overtaken me, and I could not see. They were multiplied beyond the hairs of my head, and my heart forsook me." Let no one think what is said ill suited to what has been interpreted. For the three young men too, who had attained the height of virtue and bound on the victor's crown, said as they prayed in the furnace: "We have sinned, we have acted lawlessly, we have done wrong, and we have departed from your commandments and did not keep your ordinances." So did the admirable Daniel, so the inspired Jeremiah, so the divine Isaiah, so the most wise Paul: "For Christ Jesus came into the world to save sinners," he says, "of whom I am the first"; and again, "I am not worthy to be called an apostle." So the church of God, struck by the waves of the impious, does not think highly of itself as a contender, but ascribes what happens to sins and faults, and asks to enjoy the Savior's help. Besides, the church of God is not made up entirely of the perfect, but has also those who live in ease, embrace a slack life, and choose to serve pleasures. And since it is one body, both the one and the other are uttered as from one person.
Ps 40:11 (39:12 LXX) (quotation, high confidence) · Ps 40:12 (39:13 LXX) (quotation, high confidence) · Dan 9:5 (allusion, medium confidence) · 1 Tim 1:15 (quotation, high confidence) · 1 Cor 15:9 (quotation, high confidence)
Notes and citation
Summary: Psalm 40:11–12: the saved church still needs God's help and, like the saints, confesses sins; since it is one body containing the weak, it speaks with one voice.
Notes on the original text
- Digital text corrected (marginal verse number (OCR); stray letters (OCR)): πεποίηται. ιγ΄. Ὅτι → πεποίηται. Ὅτι; θαυμάσιος το Δανιήλ → θαυμάσιος Δανιήλ; Ἰησοῦς το ἦλθεν → Ἰησοῦς ἦλθεν.
Extrabiblical texts: Pr Azar 6-7 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Interp. Ps. 39.12 (PG 80 80:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-12
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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.
39.14PG 80 80:1159
« Εὐδόκησον, Κύριε, τοῦ ῥύσασθαί με Κύριε, εἰς τὸ βοηθῆσαί μοι πρόσχες. Καταισχυνθείησαν καὶ ἐντραπείησαν ἅμα οἱ ζητοῦντες τὴν ψυχήν μου, τοῦ ἐξᾶραι αὐτήν. » Οὐ γὰρ τρῶσαι βούλονται, ἀλλᾶ τῷ αἰωνίῳ παραπέμψαι θανάτῳ. « ᾿Αποστραφείησαν εἰς τὰ ὀπίσω, καὶ καταισχυνθείησαν οἱ θέλοντές μοι κακά. » Τρέψον αὐτοὺς εἰς φυγὴν, καὶ διαμαρτεῖν ὧν ἐφίενται παρασκεύασον· κακά γάρ μοι καττύουσιν.
« Eudokēson, Kyrie, tou rhysasthai me Kyrie, eis to boēthēsai moi prosches. Kataischyntheiēsan kai entrapeiēsan hama hoi zētountes tēn psychēn mou, tou exarai autēn. » Ou gar trōsai boulontai, alla tǭ aiōniǭ parapempsai thanatǭ. « ᾿Apostrapheiēsan eis ta opisō, kai kataischyntheiēsan hoi thelontes moi kaka. » Trepson autous eis phygēn, kai diamartein hōn ephientai paraskeuason; kaka gar moi kattyousin.
"Be pleased, O Lord, to rescue me; O Lord, attend to help me. Let those who seek my soul to take it away be put to shame and confounded together." "For they do not wish to wound but to send me to eternal death." "Let those who wish me evil be turned back and put to shame." "Turn them to flight and make them fail in what they desire; for they stitch evils against me."
Ps 40:13 (39:14 LXX) (quotation, high confidence) · Ps 40:14 (39:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:13–14: the church asks God to rout those who seek its eternal death.
Cite (SBL): Theodoret, Interp. Ps. 39.14 (PG 80 80:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-14
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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.
39.16PG 80 80:1159
Κομισάσθωσαν αἰσχύνην παραχρῆμα οἱ λέγοντές μοι, Εύγε, εὖγε. » Καὶ τοῖς ἐπιτωθάζουοι δὲ καὶ ἐπιγελῶσί μοι, γενέσθω τούτοις καρπὸς ἡ αἰσχύνη.
Komisasthōsan aischynēn parachrēma hoi legontes moi, Euge, euge. » Kai tois epitōthazouoi de kai epigelōsi moi, genesthō toutois karpos hē aischynē.
"Let those who say to me, Aha, aha, receive shame at once." "And to those who mock and laugh at me, let shame be their fruit."
Ps 40:15 (39:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:15: the mockers will reap shame.
Cite (SBL): Theodoret, Interp. Ps. 39.16 (PG 80 80:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
39.17PG 80 80:1159
« ᾿Αγαλλιάσθωσαν καὶ εὐφρανθήτωσαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε, Κύριε, καὶ εἰπάτωσαν διαπαντὸς, Μεγαλυνθήτω ὁ Κύριος, οἱ ἀγαπῶντες τὸ σωτήριόν σου διαπαντός . » Τοὺς δὲ ζητοῦντάς σε, φησὶ, καὶ ὑμνοῦντας, καὶ διαπαντὸς ἀγαπῶντας, διηνεκοῦς ἔμπλησον εὐφροσύνης, καὶ τῆς σῆς ἀγάπης μεταβολὴν μὴ δεχόμενοι, μή δεξάσθωσαν θυμηδίας μεταβολήν. Οὐ γὰρ τοῖς ἁπλῶς ἀγαπῶσιν ᾔτησε τὴν θυμηδίαν, ἀλλὰ τοῖς ἀεὶ καὶ διηνεκῶς ἔχουσι τὸν ἀξιέραστον έρωτα.
« ᾿Agalliasthōsan kai euphranthētōsan epi soi pantes hoi zētountes se, Kyrie, kai eipatōsan diapantos, Megalynthētō ho Kyrios, hoi agapōntes to sōtērion sou diapantos . » Tous de zētountas se, phēsi, kai hymnountas, kai diapantos agapōntas, diēnekous emplēson euphrosynēs, kai tēs sēs agapēs metabolēn mē dechomenoi, mē dexasthōsan thymēdias metabolēn. Ou gar tois haplōs agapōsin ę̄tēse tēn thymēdian, alla tois aei kai diēnekōs echousi ton axieraston erōta.
"Let all who seek you, O Lord, exult and be glad in you, and let those who love your salvation say continually, Let the Lord be magnified." "Those who seek you, hymn you, and love you continually," he says, "fill with unbroken gladness; and as they admit no change in their love for you, let them admit no change in their cheer." For he did not ask cheer for those who simply love, but for those who always and continually have that lovely love.
Ps 40:16 (39:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:16: lasting joy is asked for those whose love of God is constant.
Notes on the original text
- Digital text corrected (stray letters (OCR)): εὐφρανθήτωσαν δυ ἐπὶ → εὐφρανθήτωσαν ἐπὶ.
Cite (SBL): Theodoret, Interp. Ps. 39.17 (PG 80 80:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-17
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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.
39.18PG 80 80:1159
« Ἐγὼ δὲ πτωχός εἰμι καὶ πένης· Κύριος φροντιεῖ μου· βοηθός μου καὶ ὑπερασπιστής μου εἶ σὺ, Κύριε, μὴ χρονίσῃς. • Ωσπερ ἁμαρτιῶν ἐμνημόνευσεν ἄνω, οὕτω καὶ πτωχὸν ἑαυτὸν ἀποκαλεῖ, ὡς βοηθείας· σπανίζοντα, καὶ τῆς θείας δεόμενον· ἐπικουρίας· καὶ ταύτης ὅτι τάχιστα ἱκετεύει τυχεῖν. ῾Αρμόττει δὲ ταῦτα διαφερόντως τῷ μακαρίῳ· Δαβίδ. Ἡγοῦμαι γὰρ, ὅτι τὴν πρόῥῥησιν ἐκείνην θεασάμενος, καὶ τὴν φιλοτιμίαν τῆς χάριτος, πτωχὸν ἑαυτὸν καὶ πένητα προσηγόρευσε, καὶ τῆς θείας καὶ αὐτὸς ἀπολαῦσαι προνοίας ἱκέτευσεν. ᾿Αντιβολεῖ δὲ μὴ χρονίσαι τὴν τεθεσπισμένην σωτηρίαν, μηδὲ εἰς μακροὺς ἀναβληθῆναι χρόνους, ἀλλὰ τάχιστα τοῖς ἀνθρώποις ταύτην παρασχεθῆναι.
« Egō de ptōchos eimi kai penēs; Kyrios phrontiei mou; boēthos mou kai hyperaspistēs mou ei sy, Kyrie, mē chronisę̄s. • Ōsper hamartiōn emnēmoneusen anō, houtō kai ptōchon heauton apokalei, hōs boētheias; spanizonta, kai tēs theias deomenon; epikourias; kai tautēs hoti tachista hiketeuei tychein. ῾Armottei de tauta diapherontōs tǭ makariǭ; Dabid. Hēgoumai gar, hoti tēn prorhrhēsin ekeinēn theasamenos, kai tēn philotimian tēs charitos, ptōchon heauton kai penēta prosēgoreuse, kai tēs theias kai autos apolausai pronoias hiketeusen. ᾿Antibolei de mē chronisai tēn tethespismenēn sōtērian, mēde eis makrous anablēthēnai chronous, alla tachista tois anthrōpois tautēn paraschethēnai.
"But I am poor and needy; the Lord will take thought for me. You are my helper and my protector, O Lord; do not delay." As he mentioned sins above, so he calls himself poor, as lacking help and needing divine aid, and begs to obtain it as quickly as possible. These words fit the blessed David especially. For I think that, seeing that prophecy and the generosity of grace, he called himself poor and needy and begged that he too might enjoy divine providence. He implores that the foretold salvation not delay nor be put off to distant times, but be granted to people as quickly as possible.
Ps 40:17 (39:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 40:17: David, foreseeing the promised salvation, calls himself poor and asks that it come quickly.
Notes on the original text
- Digital text corrected (stray letter (OCR)): ᾿Αντιβολεῖ δὲ ὁ μὴ χρονίσαι → ᾿Αντιβολεῖ δὲ μὴ χρονίσαι.
Cite (SBL): Theodoret, Interp. Ps. 39.18 (PG 80 80:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/39-18
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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.