Sophia Scriptura

Interpretation of the Psalms 40.1–42.5

Theodoret of Cyrus · Interpretation of the Psalms · ca. 436-448 · Cyrrhus · 26 passages

Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 40

40.1PG 80 80:1161

• Εἰς τὸ τέλος, Ψαλμὸς τῷ Δαβίδ. • Τινές μὲν τῷ Δαβὶδ ἀνέθεσαν, τινὲς δὲ τῷ Ἐζεκίᾳ τὸν παρόντα ψαλμόν · οὐκ ἐᾷ δὲ ἡμᾶς τὸ θεῖον Εὐαγγέλιον οὐδέτερον δέξασθαι. Ὁ γὰρ Δεσπότης Χριστὸς διάλεξίν τινα πρὸς τοὺς ἱεροὺς ποιησάμενος μαθητὰς, ἐπήγαγε καὶ ταῦτα· « Εἰ ταῦτα οἴδατε, μακάριοι ἐστε, ἐὰν ποιῆτε ταῦτα”. Οὐ περὶ πάντων ὑμῶν λέγω, οἶδα οὓς ἐξελεξάμην· ἀλλ᾽ ἕνα ἡ Γραφή πληρωθῇ· Ὁ τρώγων μετ᾿ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ· ἀπ᾿ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι", ἵνὰ ὅταν γένηται πιστεύσητε ὅτι ἐγώ εἰμι. » Τοῦ Κυρίου τοίνυν λέγοντος, « Ἵνα ἡ Γραφὴ πληρωθῇ, » καὶ δεικνύντος τὸν παρόντα ψαλμὸν αὐτῷ καὶ οὐκ ἄλλῳ τῷ προσήκοντα, θρασύ νομίζω καὶ τολμηρὸν, ἄλλην αὐτῷ καὶ μὴ προσήκουσαν ὑπόθεσιν διαπλάσαι.

• Eis to telos, Psalmos tǭ Dabid. • Tines men tǭ Dabid anethesan, tines de tǭ Ezekią ton paronta psalmon ; ouk eą de hēmas to theion Euangelion oudeteron dexasthai. Ho gar Despotēs Christos dialexin tina pros tous hierous poiēsamenos mathētas, epēgage kai tauta; « Ei tauta oidate, makarioi este, ean poiēte tauta”. Ou peri pantōn hymōn legō, oida hous exelexamēn; all᾽ hena hē Graphē plērōthę̄; Ho trōgōn met᾿ emou ton arton, epēren ep᾿ eme tēn pternan autou; ap᾿ arti legō hymin pro tou genesthai", hina hotan genētai pisteusēte hoti egō eimi. » Tou Kyriou toinyn legontos, « Hina hē Graphē plērōthę̄, » kai deiknyntos ton paronta psalmon autǭ kai ouk allǭ tǭ prosēkonta, thrasy nomizō kai tolmēron, allēn autǭ kai mē prosēkousan hypothesin diaplasai.

"To the end; a psalm of David." Some ascribed the present psalm to David, some to Hezekiah; but the divine Gospel does not let us accept either. For Christ the Lord, having held a discourse with the holy disciples, added this: "If you know these things, blessed are you if you do them. I do not speak of all of you; I know whom I have chosen. But it is so that the Scripture may be fulfilled: He who eats bread with me has lifted his heel against me. I tell you now, before it happens, that when it happens you may believe that I am." Since the Lord says "that the Scripture may be fulfilled," and shows the present psalm to belong to him and not to another, I think it rash and bold to fashion for it another setting that does not belong to it.

Ps 41:1 (40:1 LXX) (quotation, high confidence) · John 13:17 (quotation, high confidence) · John 13:18 (quotation, high confidence) · John 13:19 (quotation, high confidence) · Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41, title: since Christ applied this psalm to himself, it must not be referred to David or Hezekiah.

Notes on the original text

  • Digital text corrected (OCR letters): σὐδέτερον δέξαοθαι → οὐδέτερον δέξασθαι.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.1 (PG 80 80:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-1

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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.

40.2PG 80 80:1161

« Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα. » Τὸ καὶ πένητα ἐν ἐνίοις εὗρον ἀντιγράφοις· οὔτε δὲ παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τῷ Σύρῳ, οὔτε παρὰ τοῖς ἄλλοις ἐρμηνευταῖς. Πτωχὸν μέν τοι καλεῖ τὸν τῶν ὅλων Κύριον, ἐπειδὴ πλούσιος ὢν, ὥς φησιν ὁ θεῖος Απόστολος, «δι᾽ ἡμᾶς ἐπτώχευσεν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. • Καὶ · Ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο εἶναι ἶσα Θεῷ· ἀλλ᾽ ἑαυτὸν ἑκένωσεν μορφὴν δούλου λαβών. » Καὶ ὁρατῶν καὶ ἀοράτων δεσπόζων, οὐκ εἶχε ποῦ τὴν κεφαλὴν κλίναι, καὶ γεννηθεὶς ἐκ Παρθένου, διὰ σπάνιν κλίνης ἐπὶ φάτνης ἐτέθη. Μακαρίζει τοίνυν ὁ προφητικὸς λόγος τὸν ταύτην συνιέναι τὴν πτωχείαν δυνάμενον, καὶ εἰς δύναμιν ἀνυμνῆσαι προθυμούμενον τὸν ταύτην ἀναδεξάμενον· εἶτα δείκνυσι τοῦ μακαρισμοῦ τοὺς καρπούς. Ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος. » Τὴν δὲ πονηρὰν ἡμέραν, κακώσεως ἡμέραν ὁ Σύμ μαχος εἴρηκεν. Αἰνίττεται δὲ, ὡς οἶμαι, τὴν τῆς κρίσεως ἡμέραν, φοβερὰν οὖσαν, καὶ τῶν παρανόμων κακωτικήν· καὶ ὑπισχνείται τὴν εἰλικρινή γνῶσιν τῆς πτωχείας ἐκείνης τῶν τῆς φοβερᾶς αὐτὸν ἡμέρας ἀπαλλάξαι κακῶν.

« Makarios ho syniōn epi ptōchon kai penēta. » To kai penēta en eniois heuron antigraphois; oute de para tǭ Hebraiǭ, oute para tǭ Syrǭ, oute para tois allois ermēneutais. Ptōchon men toi kalei ton tōn holōn Kyrion, epeidē plousios ōn, hōs phēsin ho theios Apostolos, «di᾽ hēmas eptōcheusen, hina hēmeis tę̄ ekeinou ptōcheią ploutēsōmen. • Kai ; En morphę̄ Theou hyparchōn, ouch harpagmon hēgēsato einai isa Theǭ; all᾽ heauton hekenōsen morphēn doulou labōn. » Kai horatōn kai aoratōn despozōn, ouk eiche pou tēn kephalēn klinai, kai gennētheis ek Parthenou, dia spanin klinēs epi phatnēs etethē. Makarizei toinyn ho prophētikos logos ton tautēn synienai tēn ptōcheian dynamenon, kai eis dynamin anymnēsai prothymoumenon ton tautēn anadexamenon; eita deiknysi tou makarismou tous karpous. En hēmerą ponērą rhysetai auton ho Kyrios. » Tēn de ponēran hēmeran, kakōseōs hēmeran ho Sym machos eirēken. Ainittetai de, hōs oimai, tēn tēs kriseōs hēmeran, phoberan ousan, kai tōn paranomōn kakōtikēn; kai hypischneitai tēn eilikrinē gnōsin tēs ptōcheias ekeinēs tōn tēs phoberas auton hēmeras apallaxai kakōn.

"Blessed is the one who understands the poor and needy." I found "and needy" in some copies; but it is not in the Hebrew, nor the Syriac, nor the other translators. He calls the Lord of all poor, since, being rich, as the divine Apostle says, "he became poor for our sake, so that we by his poverty might become rich"; and, "Being in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant." Ruler of things visible and invisible, he had nowhere to lay his head, and born of a virgin, he was laid in a manger for lack of a bed. The prophetic word, then, calls blessed the one who can understand this poverty and is eager to hymn, as far as he can, the one who took it on. Then he shows the fruits of the blessing. "In the evil day the Lord will rescue him." For "the evil day" Symmachus said "the day of affliction." He hints, I think, at the day of judgment, which is fearful and brings affliction to the lawless; and he promises that the sincere knowledge of that poverty will free him from the evils of the fearful day.

Ps 41:1 (40:2 LXX) (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Matt 8:20 (allusion, high confidence) · Luke 2:7 (allusion, high confidence)

Notes and citation

Summary: Psalm 41:1: the poor one is Christ, who became poor for us; whoever understands his poverty will be rescued on the day of judgment.

Notes on the original text

  • Digital text corrected (stray letter (OCR); stray letters (OCR); words joined (OCR)): Τὸιὸ καὶ πένητα → Τὸ καὶ πένητα; Κύριον, ε ἐπειδὴ → Κύριον, ἐπειδὴ; εἰς δύναμινἀνυμνῆσαι → εἰς δύναμιν ἀνυμνῆσαι.

Topics: Christology, Eschatology

Cite (SBL): Theodoret, Interp. Ps. 40.2 (PG 80 80:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-2

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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.

40.3PG 80 80:1163

« Κύριος διαφυλάξαι αὐτὸν καὶ ζήσαι αὐτὸν, καὶ μακαρίσαι αὐτὸν ἐν τῇ γῇ, καὶ μὴ παραδῷ αὐτὸν εἰς χεῖρας ἐχθρῶν αὐτοῦ. • Οὐ μόνον δὲ τῶν μελλόντων ἀγαθῶν ἀπολαύσει, ἀλλὰ καὶ κατὰ τὸν παρόντα βίον τῆς θείας τεύξεται προμηθείας, περιφανής τε γενόμενος καὶ περίβλεπτος, καὶ τὰς τῶν δυσμενῶν διαφεύγων ἐπιβουλάς. Καὶ ἐπειδὴ τὸν φθαρτὸν ἔχοντα σῶμα εἰκὸς καὶ νόσῳ περιπεσεῖν, ὑπισχνεῖται καὶ τὴν ταύτης ἀπαλλαγήν.

« Kyrios diaphylaxai auton kai zēsai auton, kai makarisai auton en tę̄ gę̄, kai mē paradǭ auton eis cheiras echthrōn autou. • Ou monon de tōn mellontōn agathōn apolausei, alla kai kata ton paronta bion tēs theias teuxetai promētheias, periphanēs te genomenos kai peribleptos, kai tas tōn dysmenōn diapheugōn epiboulas. Kai epeidē ton phtharton echonta sōma eikos kai nosǭ peripesein, hypischneitai kai tēn tautēs apallagēn.

"May the Lord preserve him and keep him alive, and make him blessed on the earth, and not hand him over to the hands of his enemies." He will enjoy not only the future good things but also in the present life will obtain divine providence, becoming illustrious and admired and escaping the plots of his foes. And since one who has a perishable body is likely to fall ill, he also promises release from that.

Ps 41:2 (40:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41:2: the one who understands Christ's poverty is cared for in this life as well.

Cite (SBL): Theodoret, Interp. Ps. 40.3 (PG 80 80:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-3

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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.

40.4PG 80 80:1163

« Κύριος βοηθήσει αὐτῷ ἐπὶ κλίνης ὀδύνης αὐτοῦ· ὅλην τὴν κοίτην αὐτοῦ ἔστρεψας ἐν τῇ ἀῤῥωστίᾳ αὐτοῦ. » Πάσης αὐτὸν, φησὶν, ἀπαλλάξει τῆς ἀῤῥωστίας, καὶ εἰς ὑγίειαν τὴν νόσον μεταβαλεῖ. Τὸ γὰρ, « ἔστρεψας ἐν τῇ ἀῤῥωστίᾳ τὴν κοίτην,, ἀντὶ τοῦ μετέβαλες τέθεικεν . Οὕτω τοῦ συνιέντος τὴν ἀξιάγαστον ἐκείνην πτωχείαν τὰς ἀντιδόσεις διεξελθὼν, ὑποδείκνυσιν ἡμῖν, τίς ὁ ταύτην ἐσχηκὼς, καὶ πῶς αὐτὴν μετελήλυθεν, αὐτὸν εἰσάγων διδάσκοντα, καὶ τὰ καθ' ἑαυτὸν διηγούμενον.

« Kyrios boēthēsei autǭ epi klinēs odynēs autou; holēn tēn koitēn autou estrepsas en tę̄ arrhōstią autou. » Pasēs auton, phēsin, apallaxei tēs arrhōstias, kai eis hygieian tēn noson metabalei. To gar, « estrepsas en tę̄ arrhōstią tēn koitēn,, anti tou metebales tetheiken . Houtō tou synientos tēn axiagaston ekeinēn ptōcheian tas antidoseis diexelthōn, hypodeiknysin hēmin, tis ho tautēn eschēkōs, kai pōs autēn metelēlythen, auton eisagōn didaskonta, kai ta kath' heauton diēgoumenon.

"The Lord will help him on his bed of pain; you turned his whole bed in his sickness." "He will free him," he says, "from all sickness and change the illness into health." For he set "you turned his bed in his sickness" for "you changed it." Having thus recounted the rewards of the one who understands that admirable poverty, he shows us who it is that had it and how he came to it, bringing him in to teach and recount his own story.

Ps 41:3 (40:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41:3: God will turn sickness into health; the psalm now lets the poor one himself speak.

Cite (SBL): Theodoret, Interp. Ps. 40.4 (PG 80 80:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-4

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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.

40.5PG 80 80:1163

« Ἐγὼ εἶπα· Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι. » Ἐγὼ δὲ εἰμι, φησὶν, ὁ πτωχὸς, ὁ τὴν ἑκούσιον πτωχείαν ἀναδεξάμενος, ὁ ᾿Αμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὁ τὰ τῶν ἀνθρώπων οἰκειούμενος πάθη, ὁ ἁμαρτίαν μὲν μὴ πεποιηκὼς, τὴν δὲ ὑπὲρ τῆς ἀνθρωπείας φύσεως, ὡς ἀπαρχὴ τῆς φύσεως, εἰσφέρων παράκλησιν. Ἐπισημήνασθαι δὲ προσήκει, ὡς ὁ Σύμμαχος οὐκ εἶπεν, « ὅτι ἥμαρτόν σοι, » ἀλλὰ, καὶ εἰ ἥμαρτόν σοι.

« Egō eipa; Kyrie, eleēson me, iasai tēn psychēn mou, hoti hēmarton soi. » Egō de eimi, phēsin, ho ptōchos, ho tēn hekousion ptōcheian anadexamenos, ho ᾿Amnos tou Theou ho airōn tēn hamartian tou kosmou, ho ta tōn anthrōpōn oikeioumenos pathē, ho hamartian men mē pepoiēkōs, tēn de hyper tēs anthrōpeias physeōs, hōs aparchē tēs physeōs, eispherōn paraklēsin. Episēmēnasthai de prosēkei, hōs ho Symmachos ouk eipen, « hoti hēmarton soi, » alla, kai ei hēmarton soi.

"I said, O Lord, have mercy on me; heal my soul, for I have sinned against you." "I am," he says, "the poor one, who took on voluntary poverty, the Lamb of God who takes away the sin of the world, who makes the sufferings of human beings his own, who did no sin, yet brings supplication for human nature as its firstfruits." We should note that Symmachus did not say "for I have sinned against you" but "even if I have sinned against you."

Ps 41:4 (40:5 LXX) (quotation, high confidence) · John 1:29 (quotation, high confidence) · 1 Pet 2:22 (allusion, high confidence)

Notes and citation

Summary: Psalm 41:4: the sinless Christ speaks for sinful human nature as its firstfruits; Symmachus reads "even if I have sinned."

  • Theodoret's Christological reading of "I have sinned" is translated as written.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.5 (PG 80 80:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-5

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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.

40.6PG 80 80:1163

« Οἱ ἐχθροί μου εἶπον κακά μοι, πότε ἀποθανεῖται, καὶ ἀπολεῖται ὄνομα αὐτοῦ; › Ἐχθροὺς τοὺς Ἰουδαίους καλεῖ, βασκαίνοντας καὶ τὸν θάνατον καττύοντας. Τοῦτο δὲ καὶ ἡ τῶν ἱερῶν Εὐαγ γελίων ἱστορία διδάσκει· « Καὶ συμβούλιον γὰρ, φησὶν, ἔλαβον, ὅπως αὐτὸν ἀπολέσωσιν. · Ἐντεῦθεν ἐπὶ τὸν Ἰούδαν μεταφέρει τὴν πρόῤῥησιν.

« Hoi echthroi mou eipon kaka moi, pote apothaneitai, kai apoleitai onoma autou? › Echthrous tous Ioudaious kalei, baskainontas kai ton thanaton kattyontas. Touto de kai hē tōn hierōn Euag geliōn historia didaskei; « Kai symboulion gar, phēsin, elabon, hopōs auton apolesōsin. ; Enteuthen epi ton Ioudan metapherei tēn prorrhēsin.

"My enemies spoke evil of me: When will he die, and his name perish?" He calls the Jews enemies, envious and stitching together his death. The history of the holy Gospels teaches this too: "And they took counsel," it says, "how to destroy him." From here he turns the prediction to Judas.

Ps 41:5 (40:6 LXX) (quotation, high confidence) · Matt 12:14 (quotation, high confidence)

Notes and citation

Summary: Psalm 41:5: the enemies who wished his death are the Jewish leaders who plotted against Christ.

  • Theodoret's identification of the enemies is translated as written.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.6 (PG 80 80:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-6

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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.

40.7PG 80 80:1163

« Καὶ εἰσεπορεύετο τοῦ ἰδεῖν· μάτην ἐλάλει ἡ καρδία αὐτοῦ· συνήγαγεν ἀνομίαν ἑαυτῷ· ἐξεπορεύετο ἔξω, καὶ ἐλάλει. » Οὕτω δὲ · καὶ οἱ θεῖοι ἡμᾶς διδάσκουσιν εὐαγγελισταί, ὅτι τοῖς μὲν Ἰουδαίοις εἶπε· « Τί μοι δίδοτε , κἀγὼ ὑμῖν αὐτὸν παραδώσω; » ἐζήτει δὲ καιρὸν, ὥστε παραδοῦναι αὐτόν. Ταῦτα καὶ ἡ πρόῤῥησις λέγει, « Καὶ εἰσεπορεύετο τοῦ ἰδεῖν μάτην· ἐξεπορεύετο ἔξω καὶ ἐλάλει. » Εἰσιὼν γὰρ καὶ ἐξιὼν συνετύρευεν ἐκείνοις τὸν θάνατον · εἶτα τὴν κακὴν αὐτῶν συμφωνίαν προλέγει.

« Kai eiseporeueto tou idein; matēn elalei hē kardia autou; synēgagen anomian heautǭ; exeporeueto exō, kai elalei. » Houtō de ; kai hoi theioi hēmas didaskousin euangelistai, hoti tois men Ioudaiois eipe; « Ti moi didote , kagō hymin auton paradōsō? » ezētei de kairon, hōste paradounai auton. Tauta kai hē prorrhēsis legei, « Kai eiseporeueto tou idein matēn; exeporeueto exō kai elalei. » Eisiōn gar kai exiōn synetyreuen ekeinois ton thanaton ; eita tēn kakēn autōn symphōnian prolegei.

"And he came in to see; his heart spoke vanity; he gathered iniquity for himself; he went out and spoke." So the divine evangelists teach us that he said to the Jews, "What will you give me, and I will hand him over to you?" and sought an opportunity to hand him over. The prediction says this too: "And he came in to see in vain; he went out and spoke." For going in and out he contrived the death with them. Then he foretells their evil agreement.

Ps 41:6 (40:7 LXX) (quotation, high confidence) · Matt 26:15 (quotation, high confidence) · Matt 26:16 (quotation, high confidence)

Notes and citation

Summary: Psalm 41:6: the visitor with a false heart is Judas, who went out to bargain with the priests.

Notes on the original text

  • Digital text corrected (stray letter (OCR)): αὐτὸν ἐ παραδώσω → αὐτὸν παραδώσω.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.7 (PG 80 80:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-7

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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.

40.8PG 80 80:1165

Ἐπὶ τὸ αὐτὸ κατ᾿ ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου, κατ᾿ ἐμοῦ, ἐλογίζοντο κακά μοι. Λόγον παράνομον κατέθεντο κατ᾿ ἐμοῦ. » Τούτοις δὲ μαρτυρεῖ τῶν πραγμάτων τὸ τέλος. Ἡσυχῆ γὰρ πρὸς ἀλλήλους διαλεγόμενοι, τῆς ἐπιβουλῆς ἐπεζήτουν τὸν τρόπον. Εἶτα τυραννίδος γραφὴν δ᾽ ἐποιήσαντο, εἰρηκότες τῷ Πιλάτῳ, « Ὡς βασιλέα μὲν ἑαυτὸν ἀποφαίνει, κωλύει δὲ διδόναι τῷ Καίσαρι φόρον .» Τοῦτο καὶ ἡ προφητεία λέγει δε· « Λόγον παράνομον κατέθεντο κατ' ἐμοῦ, » ἀντὶ τοῦ, παρανομίας κατηγορίαν ἐποιήσαντο κατ' ἐμοῦ. « Μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι; » Κἂν τὸν θάνατον ὑπομείνω, φησὶν, οὐκ ἀνίσταμαι πάλιν, καὶ σκεδάννυμι τοὺς τοῦτον κατασκευάσαντας ; Καὶ τοῦτο ἔοικε τῷ εὐαγγελικῷ ῥητῷ, « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Καὶ πάλιν· · Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται εἰς χεῖρας ἁμαρτωλῶν, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. » Διὸ δὴ εἰκότως ὕπνον τὸν θάνατον προσηγόρευσεν.

Epi to auto kat᾿ emou epsithyrizon pantes hoi echthroi mou, kat᾿ emou, elogizonto kaka moi. Logon paranomon katethento kat᾿ emou. » Toutois de martyrei tōn pragmatōn to telos. Hēsychē gar pros allēlous dialegomenoi, tēs epiboulēs epezētoun ton tropon. Eita tyrannidos graphēn d᾽ epoiēsanto, eirēkotes tǭ Pilatǭ, « Hōs basilea men heauton apophainei, kōlyei de didonai tǭ Kaisari phoron .» Touto kai hē prophēteia legei de; « Logon paranomon katethento kat' emou, » anti tou, paranomias katēgorian epoiēsanto kat' emou. « Mē ho koimōmenos ouchi prosthēsei tou anastēnai? » Kan ton thanaton hypomeinō, phēsin, ouk anistamai palin, kai skedannymi tous touton kataskeuasantas ? Kai touto eoike tǭ euangelikǭ rhētǭ, « Lysate ton naon touton, kai en trisin hēmerais egerō auton. » Kai palin; ; Idou anabainomen eis Hierosolyma, kai ho Huios tou anthrōpou paradothēsetai eis cheiras hamartōlōn, kai apoktenousin auton, kai tę̄ tritę̄ hēmerą anastēsetai. » Dio dē eikotōs hypnon ton thanaton prosēgoreusen.

"All my enemies whispered together against me; against me they devised evils for me. They laid down a lawless word against me." The end of events bears witness to this. For speaking quietly to one another, they sought the manner of the plot. Then they made a charge of usurpation, saying to Pilate, "He declares himself a king, and forbids giving tribute to Caesar." The prophecy says this too: "They laid down a lawless word against me," that is, "they made an accusation of lawlessness against me." "Will not the one who sleeps rise up again?" "Even if I undergo death," he says, "do I not rise again and scatter those who contrived it?" This resembles the Gospel saying, "Destroy this temple, and in three days I will raise it up"; and again, "Behold, we are going up to Jerusalem, and the Son of Man will be handed over into the hands of sinners, and they will kill him, and on the third day he will rise." That is why he fittingly called death sleep.

Ps 41:7 (40:8 LXX) (quotation, high confidence) · Ps 41:8 (40:9 LXX) (quotation, high confidence) · Luke 23:2 (quotation, high confidence) · John 2:19 (quotation, high confidence) · Matt 20:18 (quotation, high confidence) · Matt 20:19 (quotation, high confidence)

Notes and citation

Summary: Psalm 41:7–8: the enemies conspired and falsely accused Christ before Pilate, but the one who sleeps in death will rise.

Notes on the original text

  • Digital text corrected (OCR letters; stray letter (OCR); stray letters (OCR)): Τούτοις δο δὲ μαρτυρεῖ → Τούτοις δὲ μαρτυρεῖ; ἐπεζήτουνει τὸν τρόπον → ἐπεζήτουν τὸν τρόπον; οὐκ ἀνίσταμαι ο πάλιν → οὐκ ἀνίσταμαι πάλιν; Καὶ τοῦτο ἔπνε τῷ → Καὶ τοῦτο ἔοικε τῷ.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.8 (PG 80 80:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-8

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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.

40.10PG 80 80:1165

« Καὶ γὰρ ὁ ἀνθρωπος τῆς εἰρήνης μου, ἐφ᾽ ὅν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν. : Τοῦτο ὁ ᾿Ακύλας καὶ ὁ Θεοδοτίων σαφέστερον εἰρήκασι · Καί γε ἀνὴρ εἰρήνης μου, ᾧ ἐπεποίθησα. Ὁ δὲ Σύμμαχος οὕτως· ᾿Αλλὰ καὶ ἄνθρωπος ὃς εἰρήνενέ μοι, ᾧ ἐπεποίθειν. Οὐ γὰρ μόνον οἱ ἐχθροί μου κατεσκεύασάν μοι τὸν θάνατον, ἀλλὰ καὶ ὁ συνών μοι ἄνθρωπος, καὶ τὴν εὔνοιαν, καὶ τὴν εἰρήνην ὑποκρινόμενος, ὁμοτράπεζος ὤν μοι, καὶ σύσσιτος, ὃν εἶχε δόλον ἐγύμνωσε. Δόλον δε γὰρ τὴν πτέρναν ὠνόμασεν, ἐκ μεταφορᾶς τῶν περὶ τάχους ἀγωνιζομένων, καὶ τῇ πτέρνῃ τοὺς συνθέοντας πταίειν καὶ πίπτειν μηχανωμένων. Τοῦτο και Ἡσαῦ ἀπατηθεὶς ὑπὸ τοῦ Ἰακώβ, ἔφη • Δικαίως ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰακώβ, ἐπτέρνικε γάρ με ἤδη δεύτερον τοῦτο · τάτε πρωτοτόκιά μου είληφε, καὶ τὴν εὐλογίαν μου. »

« Kai gar ho anthrōpos tēs eirēnēs mou, eph᾽ hon ēlpisa, ho esthiōn artous mou, emegalynen ep᾿ eme pternismon. : Touto ho ᾿Akylas kai ho Theodotiōn saphesteron eirēkasi ; Kai ge anēr eirēnēs mou, hǭ epepoithēsa. Ho de Symmachos houtōs; ᾿Alla kai anthrōpos hos eirēnene moi, hǭ epepoithein. Ou gar monon hoi echthroi mou kateskeuasan moi ton thanaton, alla kai ho synōn moi anthrōpos, kai tēn eunoian, kai tēn eirēnēn hypokrinomenos, homotrapezos ōn moi, kai syssitos, hon eiche dolon egymnōse. Dolon de gar tēn pternan ōnomasen, ek metaphoras tōn peri tachous agōnizomenōn, kai tę̄ pternę̄ tous syntheontas ptaiein kai piptein mēchanōmenōn. Touto kai Hēsau apatētheis hypo tou Iakōb, ephē • Dikaiōs eklēthē to onoma autou Iakōb, epternike gar me ēdē deuteron touto ; tate prōtotokia mou eilēphe, kai tēn eulogian mou. »

"For even the man of my peace, in whom I hoped, who ate my bread, magnified his heel against me." Aquila and Theodotion said this more clearly: "Even a man of my peace, in whom I trusted"; and Symmachus thus: "But even a man who was at peace with me, in whom I trusted." "Not only did my enemies contrive my death, but also the man who was with me, feigning goodwill and peace, sharing my table and my meals, laid bare the deceit he had." He named deceit a heel, as a metaphor from those who compete in speed and contrive with the heel to trip and throw those running with them. So Esau, deceived by Jacob, said: "Rightly was his name called Jacob, for he has supplanted me now this second time: he has taken my birthright, and my blessing."

Ps 41:9 (40:10 LXX) (quotation, high confidence) · John 13:18 (allusion, high confidence) · Gen 27:36 (quotation, high confidence)

Notes and citation

Summary: Psalm 41:9: the friend who ate Christ's bread and lifted his heel is Judas; the heel means a tripping deceit, as with Jacob and Esau.

Notes on the original text

  • Digital text corrected (split word (OCR); stray letters (OCR)): ἔφη θε • Δικαίως → ἔφη • Δικαίως; ἐπτέρ νικε → ἐπτέρνικε; καὶ το τὴν εὐλογίαν → καὶ τὴν εὐλογίαν.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.10 (PG 80 80:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-10

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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.

40.11PG 80 80:1167

« Σὺ δὲ, Κύριε, ἐλέησόν με, καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. Ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με, ὅτι οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπ᾿ ἐμέ. » Καὶ ταῦτα πάντα ὡς ἀπὸ τῆς ληφθείσης εἴρηται φύσεως, περὶ ἣν καὶ τὸ πάθος ἐγένετο. Οὕτω καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις, ἀκούομεν τοῦ Δεσπότου Χριστοῦ προσευχομένου, « Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. » Καὶ πάλιν· «ΙΙάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ. »

« Sy de, Kyrie, eleēson me, kai anastēson me, kai antapodōsō autois. En toutǭ egnōn hoti tethelēkas me, hoti ou mē epicharę̄ ho echthros mou ep᾿ eme. » Kai tauta panta hōs apo tēs lēphtheisēs eirētai physeōs, peri hēn kai to pathos egeneto. Houtō kai en tois hierois Euangeliois, akouomen tou Despotou Christou proseuchomenou, « Pater, sōson me ek tēs hōras tautēs. » Kai palin; «IIater, ei dynaton, parelthetō to potērion touto ap᾿ emou. »

"But you, O Lord, have mercy on me and raise me up, and I will repay them. By this I knew that you have desired me, that my enemy will not rejoice over me." All these things too are said as from the nature that was assumed, in which the passion took place. So too in the holy Gospels we hear Christ the Lord praying, "Father, save me from this hour," and again, "Father, if it is possible, let this cup pass from me."

Ps 41:10 (40:11 LXX) (quotation, high confidence) · Ps 41:11 (40:12 LXX) (quotation, high confidence) · John 12:27 (quotation, high confidence) · Matt 26:39 (quotation, high confidence)

Notes and citation

Summary: Psalm 41:10–11: Christ prays to be raised as man, in the assumed nature that suffered, as in his Gospel prayers.

  • Theodoret's distinction of the assumed nature is translated as written.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): Χριστοῦ το προσευχομένου → Χριστοῦ προσευχομένου.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.11 (PG 80 80:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-11

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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.

40.13PG 80 80:1167

« Ἑμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα. » 'Αρμόττει καὶ ταῦτα τῇ τοῦ δούλου μορφῇ, ἣν ὁ Μονογενὴς τοῦ Θεοῦ ἀνέλαβεν. «Οὐ γὰρ δὴπου ἀγγέλων ἐπελάβετο, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, ἀλλὰ σπέρματος Ἀβραὰμ ἐπελάβετο, ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεόν. » Ἐπειδὴ τοίνυν πάσης κακίας ἡ ληφθεῖσα φύσις ἐλευθέρα διέμεινεν, εἰκότως λέγει, « Ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα. Βεβαίαν γὰρ ἐδεξάμην τὴν ἕνωσιν, καὶ ἄτμητος ἡ συνάφεια, καὶ ἡ δόξα αἱώνιος.

« Hemou de dia tēn akakian antelabou, kai ebebaiōsas me enōpion sou eis ton aiōna. » 'Armottei kai tauta tę̄ tou doulou morphę̄, hēn ho Monogenēs tou Theou anelaben. «Ou gar dēpou angelōn epelabeto, hę̄ phēsin ho theios ᾿Apostolos, alla spermatos Abraam epelabeto, hothen ōpheile kata panta tois adelphois homoiōthēnai, hina eleēmōn genētai, kai pistos archiereus ta pros ton Theon. » Epeidē toinyn pasēs kakias hē lēphtheisa physis eleuthera diemeinen, eikotōs legei, « Emou de dia tēn akakian antelabou, kai ebebaiōsas me enōpion sou eis ton aiōna. Bebaian gar edexamēn tēn henōsin, kai atmētos hē synapheia, kai hē doxa haiōnios.

"But you upheld me because of my innocence, and established me before you forever." These words too fit the form of a servant, which the Only-begotten of God took. "For surely it is not angels that he takes hold of," as the divine Apostle says, "but he takes hold of the seed of Abraham; therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the things of God." Since, then, the assumed nature remained free of all wickedness, he fittingly says, "But you upheld me because of my innocence, and established me before you forever." "For I received a firm union, the conjunction is indivisible, and the glory eternal."

Ps 41:12 (40:13 LXX) (quotation, high confidence) · Heb 2:16 (quotation, high confidence) · Heb 2:17 (quotation, high confidence)

Notes and citation

Summary: Psalm 41:12: the sinless human nature assumed by the Son was upheld and established forever in an indivisible union.

  • Theodoret's Christological terms (union, conjunction) are translated as written.

Notes on the original text

  • Digital text corrected (stray letters (OCR); stray mark (OCR)): ἀκακίαν τὸ ἀντελάβου → ἀκακίαν ἀντελάβου; ἐδεξάμην ( τὴν ἕνωσιν → ἐδεξάμην τὴν ἕνωσιν.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.13 (PG 80 80:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-13

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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.

40.14PG 80 80:1167

« Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ἀπὸ τοῦ αἰῶνος καὶ εἰς τὸν αἰῶνα· γένοιτο, γένοιτο ! » Ταῦτα " ὁ θεσπέσιος προαγορεύσας προφήτης, καὶ τὴν ἄῤῥητον τοῦ Δεσπότου φιλανθρωπίαν θαυμάσας, καὶ συνιεὶς ἐπὶ τὸν τὴν ἐθελουσίαν πτωχείαν ἀναδεξάμενον, ὕμνον αὐτῷ διὰ τῆς γλώττης προφέρει, ἵνα τὸ μακάριον καὶ αὐτὸς κομίσηται τέλος. Εἰκότως δὲ μετὰ τὰ πάθη ὕμνον προσήνεγκε, διδάσκων ὡς οὐ μόνον ἄνθρωπος ὁ προφητευόμενος, ἀλλὰ καὶ Θεὸς προαιώνιος, ἀνώλεθρον ἔχων τὸ εἶναι, καὶ ἀτελεύτητον.

« Eulogētos Kyrios ho Theos Israēl, apo tou aiōnos kai eis ton aiōna; genoito, genoito ! » Tauta " ho thespesios proagoreusas prophētēs, kai tēn arrhēton tou Despotou philanthrōpian thaumasas, kai synieis epi ton tēn ethelousian ptōcheian anadexamenon, hymnon autǭ dia tēs glōttēs propherei, hina to makarion kai autos komisētai telos. Eikotōs de meta ta pathē hymnon prosēnenke, didaskōn hōs ou monon anthrōpos ho prophēteuomenos, alla kai Theos proaiōnios, anōlethron echōn to einai, kai ateleutēton.

"Blessed be the Lord, the God of Israel, from everlasting to everlasting. So be it, so be it!" The inspired prophet, having foretold these things and marveled at the Master's unspeakable love for humankind, and understanding the one who took on voluntary poverty, offers him a hymn with his tongue, so that he too may obtain the blessed end. Fittingly he offered a hymn after the sufferings, teaching that the one prophesied is not only man but also God before the ages, having indestructible and endless being.

Ps 41:13 (40:14 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41:13: the closing doxology after the passion shows that the one foretold is also eternal God.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): γλώττης προφέρει δι, ἵνα → γλώττης προφέρει, ἵνα; ὕμνον δε προσήνεγκε → ὕμνον προσήνεγκε.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 40.14 (PG 80 80:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/40-14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Chapter 41

41.1PG 80 80:1167

« Εἰς τὸ τέλος, εἰς σύνεσιν τοῖς υἱοῖς Κορέ. Ἡμαρτηκότα τὸν λαὸν Βαβυλωνίοις παρέδωκεν ὁ Θεὸς, ἑβδομηκοντοῦτιν αἰχμαλωσίαν αὐτῶν καταψηφισάμενος. Ὡς ἐκ προσώπου οὖν τούτων εἴρηται ὁ ψαλμὸς, ὀλοφυρομένων καὶ τὴν ἐλευθερίαν ποθούντων. Ἐπειδὴ γὰρ ἦσαν ἐν αὐτοῖς εὐσεβεῖς, ὡς ὁ θεῖος Δανιήλ, ὡς ὁ θαυμάσιος Ἰεζεκιήλ, ὡς οἱ καλλίνικοι μάρτυρες ᾿Ανανίας, Αζαρίας, καὶ Μιζαὴλ, θερμῶς μάλα τὸν Θεὸν ἀγαπῶντες, καὶ τὴν ἔννομον αὐτοῦ λατρείαν ποθοῦντες· τὸ τούτων ὁ προφητικός λόγος ἀναλαβών πρόσωπον, ἃ χρὴ παρ᾿ ἐκείνων ἐν τῷ τῆς συμφορᾶς ῥηθῆναι καιρῷ, πρὸ πολλῶν γενεῶν προδιδάσκει, ἵνα τῇ προῤῥήσει ψυχαγωγῶνται, καὶ τῇ διδασκαλίᾳ παιδεύωνται. Διὰ τοῦτο καὶ εἰς τὸ τέλος ὁ ψαλμὸς ἐπιγέγραπται, ἐπειδὴ μετὰ πλείστην χρόνου περίοδον τὰ λεγόμενα τέλος ἐλάμβανε. Πρόσκειται δὲ καὶ εἰς σύνεσιν, ἐπειδὴ ταύτης μάλιστα δεῖ τοῖς περιπίπτουσι συμφοραῖς.

« Eis to telos, eis synesin tois huiois Kore. Hēmartēkota ton laon Babylōniois paredōken ho Theos, hebdomēkontoutin aichmalōsian autōn katapsēphisamenos. Hōs ek prosōpou oun toutōn eirētai ho psalmos, olophyromenōn kai tēn eleutherian pothountōn. Epeidē gar ēsan en autois eusebeis, hōs ho theios Daniēl, hōs ho thaumasios Iezekiēl, hōs hoi kallinikoi martyres ᾿Ananias, Azarias, kai Mizaēl, thermōs mala ton Theon agapōntes, kai tēn ennomon autou latreian pothountes; to toutōn ho prophētikos logos analabōn prosōpon, ha chrē par᾿ ekeinōn en tǭ tēs symphoras rhēthēnai kairǭ, pro pollōn geneōn prodidaskei, hina tę̄ prorrhēsei psychagōgōntai, kai tę̄ didaskalią paideuōntai. Dia touto kai eis to telos ho psalmos epigegraptai, epeidē meta pleistēn chronou periodon ta legomena telos elambane. Proskeitai de kai eis synesin, epeidē tautēs malista dei tois peripiptousi symphorais.

"To the end; for understanding; for the sons of Korah." God handed the people who had sinned over to the Babylonians, condemning them to a seventy-year captivity. The psalm is spoken as in their person, as they lament and long for freedom. For since there were pious men among them, like the divine Daniel, the admirable Ezekiel, and the triumphant martyrs Hananiah, Azariah, and Mishael, who loved God warmly and longed for his lawful worship, the prophetic word took on their person and taught many generations beforehand what they ought to say in the time of misfortune, so that they might be comforted by the prediction and instructed by the teaching. For this reason the psalm is also titled "to the end," since what is said was fulfilled after a very long period of time. "For understanding" is added too, since those who fall into misfortunes need this above all.

Ps 42:1 (41:1 LXX) (quotation, high confidence) · Jer 25:11 (allusion, medium confidence) · Dan 1:6 (allusion, medium confidence)

Notes and citation

Summary: Psalm 42, title: the psalm speaks for the pious captives in Babylon, like Daniel and the three young men, long before the exile.

Notes on the original text

  • Digital text corrected (Latin letter in a Greek word (OCR); split word (OCR)): Μιtζαὴλ → Μιζαὴλ; περιπί πτουσι → περιπίπτουσι.

Cite (SBL): Theodoret, Interp. Ps. 41.1 (PG 80 80:1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-1

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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.

41.2PG 80 80:1169

« Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός. » Φασὶ τὰς ἐλάφους τὰ ἰοβόλα θοινᾶσθαι θηρία, καὶ σφοδρότερον ἐντεῦθεν εἰς δίψαν ἐκκαίεσθαι, καὶ θερμότερον τῶν ὑδάτων ὀρέγεσθαι. Βαβυλωνίοις τοίνυν οἱ προειρημένοι συνόντες, ἀνδράσι δυσσεβείᾳ καὶ παρανομίᾳ συζῶσι, καὶ ἀτεχνῶς τοῖς ἑρπυστικοῖς ἐοικόσι θηρίοις, εἰκότως ταῖς ἐλάφοις παραπλησίως διψᾶν ἔλεγον τὸν Θεὸν, τὴν ἐκεῖθεν ποθοῦντες ἀπαλλαγὴν, καὶ προσμένοντες τὴν θείαν ῥοπήν.

« Hon tropon epipothei hē elaphos epi tas pēgas tōn hydatōn, houtōs epipothei hē psychē mou pros se, ho Theos. » Phasi tas elaphous ta iobola thoinasthai thēria, kai sphodroteron enteuthen eis dipsan ekkaiesthai, kai thermoteron tōn hydatōn oregesthai. Babylōniois toinyn hoi proeirēmenoi synontes, andrasi dyssebeią kai paranomią syzōsi, kai atechnōs tois herpystikois eoikosi thēriois, eikotōs tais elaphois paraplēsiōs dipsan elegon ton Theon, tēn ekeithen pothountes apallagēn, kai prosmenontes tēn theian rhopēn.

"As the deer longs for the springs of water, so my soul longs for you, O God." They say that deer feed on venomous beasts and are thereby set burning with a more violent thirst and long more hotly for water. The people mentioned, then, living with the Babylonians, men who lived in impiety and lawlessness and were simply like creeping beasts, fittingly said that like deer they thirsted for God, longing for release from there and awaiting the divine aid.

Ps 42:1 (41:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 42:1: like deer that thirst after eating snakes, the captives among the Babylonians thirst for God.

Cite (SBL): Theodoret, Interp. Ps. 41.2 (PG 80 80:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-2

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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.

41.3PG 80 80:1169

« Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν τὸν ζῶντα· πότε ἥξω, καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ· · Ποθῶ δὲ, φησὶ, καὶ διψῶ τὴν τοῦ ζῶντος Θεοῦ μου λατρείαν. Τὸ γὰρ ὀφθῆναι ' τῷ προσώπῳ τοῦ Θεοῦ, τὸ λατρεύειν αὐτῷ κατὰ τὸν νόμον λέγει· τῇ δὲ Ἱερουσαλήμ ή τοιαύτη περιώρισται λατρεία. Καὶ ταῦτα οὐ μόνος ὁ μακάριος διδάσκει Μωσῆς, ἀλλὰ καὶ οἱ τρεῖς μακάριοι ' μάρτυρες, ᾿Ανανίας, ᾿Αζαρίας, καὶ Μιζαὴλ, ἐν τῇ καμίνῳ τὸν Θεὸν ἀντιβολοῦντες. Μάλα δὲ άρμοδίως ἰσχυρὸν καὶ ζῶντα τὸν Θεὸν ὀνομάζουσι, τοῖς ἀψύχοις καὶ ἀκινήτοις τῶν Βαβυλωνίων εἰδώλοις προσέχοντες.

« Edipsēsen hē psychē mou pros ton Theon ton ischyron ton zōnta; pote hēxō, kai ophthēsomai tǭ prosōpǭ tou Theou; ; Pothō de, phēsi, kai dipsō tēn tou zōntos Theou mou latreian. To gar ophthēnai ' tǭ prosōpǭ tou Theou, to latreuein autǭ kata ton nomon legei; tę̄ de Hierousalēm ē toiautē periōristai latreia. Kai tauta ou monos ho makarios didaskei Mōsēs, alla kai hoi treis makarioi ' martyres, ᾿Ananias, ᾿Azarias, kai Mizaēl, en tę̄ kaminǭ ton Theon antibolountes. Mala de armodiōs ischyron kai zōnta ton Theon onomazousi, tois apsychois kai akinētois tōn Babylōniōn eidōlois prosechontes.

"My soul thirsted for God, the mighty, the living; when shall I come and appear before the face of God?" "I long and thirst," he says, "for the worship of my living God." By appearing before the face of God he means worshiping him according to the law; and such worship was confined to Jerusalem. Not only the blessed Moses teaches this, but also the three blessed martyrs, Hananiah, Azariah, and Mishael, entreating God in the furnace. Very aptly they call God mighty and living, seeing the lifeless and motionless idols of the Babylonians.

Ps 42:2 (41:3 LXX) (quotation, high confidence) · Deut 12:5 (allusion, medium confidence)

Notes and citation

Summary: Psalm 42:2: the captives long to worship the living God in Jerusalem, the only place the law allowed, in contrast to Babylon's lifeless idols.

Notes on the original text

  • Digital text corrected (stray letter (OCR); stray letters (OCR)): ἰσχυρὸν οἱ τὸν ζῶντα → ἰσχυρὸν τὸν ζῶντα; Καὶ ταῦτα ὁ οὐ μόνος ὁ μακάριος ὁ διδάσκει → Καὶ ταῦτα οὐ μόνος ὁ μακάριος διδάσκει; τῶν ὁ Βαβυλωνίων → τῶν Βαβυλωνίων.

Extrabiblical texts: Pr Azar 15 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)

Cite (SBL): Theodoret, Interp. Ps. 41.3 (PG 80 80:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-3

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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.

41.4PG 80 80:1169

· Ἐγενήθη τὰ δάκρυά μου ἐμοὶ ἄρτος ἡμέρας καὶ νυκτός· ἐν τῷ λέγεσθαί μοι καθ' ἑκάστην ἡμέραν, ποῦ ἐστιν ὁ Θεός σου; Ταῦτα ἐμνήσθην, καὶ ἐξέχεα ἐπ᾿ ἐμὲ τὴν ψυχήν μου. » Νύκτωρ, φησὶ, καὶ μεθ' ἡμέραν ὀλοφυρόμενος κόρον οὐκ ἔλαβον, ἀλλ᾽ οἷόν τινα τροφὴν ποιοῦμαι τὰ δάκρυα, τὰ περὶ σοῦ ὀνείδη δεχόμενος. Οἱ γὰρ δυσμενεῖς ἐπιτωθάζουσί μοι, τὴν σὴν κηδεμονίαν προσφέροντες ὡς ἀσθενῆ, καὶ τῆς αὐτῶν ῥώμης περιγενέσθαι μὴ δυνηθεῖσαν. Τοιγάρτοι ταῦτα διηνεκῶς λογιζόμενος, ἄπαυστον ἔχω τὸν θρῆνον. Τὸ γὰρ, · Ἐξέχεα ἐπ' ἐμὲ τὴν ψυχήν μου, » τοῦτο σημαίνει, ἀντὶ τοῦ, διεχύθην καὶ ἐκινήθην εἰς ὀδυρμούς. « Ὅτι διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ, ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχου ἑορτάζοντος. • Σκηνὴν καλεῖ τὴν τοῦ Θεοῦ σκέπην. Μετὰ τὰ σκυθρωπά τοίνυν, τὰ θυμήρη διαγορεύει, καὶ προδιδάσκει ὡς τάχιστα τῆς ἀνακλήσεως τεύξονται, καὶ ὑπὸ τῆς θείας ποδηγούμενοι χάριτος, εἰς τὴν ποθουμένην ἐπανήξουσι γῆν, καὶ τὸν θεῖον ἀνοικοδομήσουσιν οἶκον, καὶ τὰς συνήθεις ἐπιτελέσουσι πανηγύρεις, καὶ τὸν ἑορταστικὸν ἦχον, καὶ τὴν πνευματικὴν μελῳδίαν ταῖς ἀκοαῖς εἰσδέξονται. Προθεσπίζει δὲ καὶ ὁ μακάριος Ἡσαΐας, ὡς μετὰ πλείστης ἐπανήξουσι τιμῆς, ἐν λαμπίναις ἡμιόνων ὀχούμενοι, καὶ σκιαδίοις σκεπόμενοι, καὶ τῆς ἀκτῖνος τὸ λυποῦν ἀποθέμενοι . Τοῦτο δὲ καὶ ὁ ᾿Ακύλας ἡνίξατο, «Εἰσελεύσομαι ἐν συσκίῳ, παραβιβάζων αὐτοὺς ἕως οἴκου τοῦ Θεοῦ, ἐν φωνῇ αἰνέσεως καὶ εὐχαριστίας ὄχλου ἑορτάζοντος. » Χορεύοντες, φησὶ, καὶ τὸν Σωτῆρα Θεὸν ἀνυμνοῦντες, καὶ σκιᾶς κατὰ τὴν πορείαν ἀπολαύοντες, οὕτω τὸν θεῖον οἶκον καταληψόμεθα, ὡς ἐν πομπῇ τινι ποιούμενοι τὴν ἐπάνοδον. Ταύτης ἀκούσαντες τῆς προῤῥήσεως, σφᾶς αὐτοὺς ψυχαγωγοῦσι λέγοντες·

; Egenēthē ta dakrya mou emoi artos hēmeras kai nyktos; en tǭ legesthai moi kath' hekastēn hēmeran, pou estin ho Theos sou? Tauta emnēsthēn, kai exechea ep᾿ eme tēn psychēn mou. » Nyktōr, phēsi, kai meth' hēmeran olophyromenos koron ouk elabon, all᾽ hoion tina trophēn poioumai ta dakrya, ta peri sou oneidē dechomenos. Hoi gar dysmeneis epitōthazousi moi, tēn sēn kēdemonian prospherontes hōs asthenē, kai tēs autōn rhōmēs perigenesthai mē dynētheisan. Toigartoi tauta diēnekōs logizomenos, apauston echō ton thrēnon. To gar, ; Exechea ep' eme tēn psychēn mou, » touto sēmainei, anti tou, diechythēn kai ekinēthēn eis odyrmous. « Hoti dieleusomai en topǭ skēnēs thaumastēs heōs tou oikou tou Theou, en phōnę̄ agalliaseōs kai exomologēseōs ēchou heortazontos. • Skēnēn kalei tēn tou Theou skepēn. Meta ta skythrōpa toinyn, ta thymērē diagoreuei, kai prodidaskei hōs tachista tēs anaklēseōs teuxontai, kai hypo tēs theias podēgoumenoi charitos, eis tēn pothoumenēn epanēxousi gēn, kai ton theion anoikodomēsousin oikon, kai tas synētheis epitelesousi panēgyreis, kai ton heortastikon ēchon, kai tēn pneumatikēn melǭdian tais akoais eisdexontai. Prothespizei de kai ho makarios Hēsaïas, hōs meta pleistēs epanēxousi timēs, en lampinais hēmionōn ochoumenoi, kai skiadiois skepomenoi, kai tēs aktinos to lypoun apothemenoi . Touto de kai ho ᾿Akylas hēnixato, «Eiseleusomai en syskiǭ, parabibazōn autous heōs oikou tou Theou, en phōnę̄ aineseōs kai eucharistias ochlou heortazontos. » Choreuontes, phēsi, kai ton Sōtēra Theon anymnountes, kai skias kata tēn poreian apolauontes, houtō ton theion oikon katalēpsometha, hōs en pompę̄ tini poioumenoi tēn epanodon. Tautēs akousantes tēs prorrhēseōs, sphas autous psychagōgousi legontes;

"My tears have been my bread day and night, while it is said to me every day, Where is your God? These things I remembered, and I poured out my soul upon myself." "Lamenting night and day," he says, "I have not had my fill, but I make tears as it were my food, receiving reproaches about you. For my foes mock me, holding up your care as weak and unable to prevail over their strength. Reckoning these things continually, then, I have unceasing lament." For "I poured out my soul upon myself" means "I was dissolved and moved to laments." "For I will pass into the place of the wonderful tent, up to the house of God, with the voice of exultation and confession, the sound of one keeping festival." He calls God's shelter a tent. After the gloomy things, then, he declares the pleasant ones, and teaches beforehand that they will very soon obtain their recall, and guided by divine grace will return to the land they long for, rebuild the divine house, celebrate the customary festivals, and take in with their ears the festive sound and the spiritual melody. The blessed Isaiah too foretells that they will return with great honor, riding in mule litters, sheltered by sunshades, freed from the trouble of the sun's rays. Aquila hinted at this too: "I will go in under shade, leading them up to the house of God, with the voice of praise and thanksgiving of a crowd keeping festival." "Dancing," he says, "and hymning God the Savior, enjoying shade along the way, we shall reach the divine house, making our return as in a procession." Hearing this prediction, they comfort themselves, saying:

Ps 42:3 (41:4 LXX) (quotation, high confidence) · Ps 42:4 (41:5 LXX) (quotation, high confidence) · Isa 66:20 (allusion, high confidence)

Notes and citation

Summary: Psalm 42:3–4: mocked in captivity, the exiles weep, but the psalm foretells their festive return to the temple, as Isaiah also describes.

Notes on the original text

  • Digital text corrected (OCR letter; OCR letters; garbled word (OCR); lost letters (OCR); split word (OCR)): » κτωρ, φησὶ, καὶ → » Νύκτωρ, φησὶ, καὶ; περιγενέ σθαι → περιγενέσθαι; εἰς ὀδυρ υρμους → εἰς ὀδυρμούς; Σκηνὴν και λεῖ → Σκηνὴν καλεῖ; Προθεσπίξει δὲ κα καὶ → Προθεσπίζει δὲ καὶ; αφᾶς αὐτοὺς → σφᾶς αὐτοὺς.

Cite (SBL): Theodoret, Interp. Ps. 41.4 (PG 80 80:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-4

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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.

41.6PG 80 80:1171

« Ινατί περίλυπος εἶ, ἡ ψυχή μου; καὶ ἱνατί συνταράσσεις με; ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, σωτήριον του προσώπου μου, καὶ ὁ Θεός μου. » Ταύτας, φησὶν, ὦ ψυχή, δεξαμένη τὰς ὑποσχέσεις, παῦσαι μὲν ἀλύουσα καὶ ἀσχάλλουσα· τῇ δὲ ἐλπίδι στηριζομένη, πρόσμεινον τὸ τῆς προῤῥήσεως τέλος· ἐν ᾧ τὴν γεγενημένην ὁρῶσα σωτηρίαν, ὕμνους προσοίσεις τῷ σεσωκότι Θεῷ. « Πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχθη, διὰ τοῦτο μνησθήσομαί σου ἐκ γῆς Ἰορδάνου, καὶ Ἑρμωνιείμ, ἀπὸ ὄρους μικροῦ. » Ἠθοποιία τίς ἐστι τῆς ψυχῆς πρὸς ἑαυτὴν διαλεγομένης. Ἐπειδὴ γὰρ εἶπε, Παῦσαι ἀθυμοῦσα τῶν ἀγαθῶν δεξαμένη τὰς ὑποσχέσεις, ἀποκρίνεται πρὸς ταῦτα λέγουσα, ὅτι Οὐ μάτην ἀλύω, καὶ τοῖς εἰρημένοις κέχρημαι θρήνοις· ἡ γὰρ μνήμη τῆς πατρώας γῆς κινεῖ μοι τὰ δάκρυα. Γῆν γὰρ Ἰορδάνου τὴν γῆν τῆς ἐπαγγελίας καλεῖ, καὶ Ἑρμωνιεὶμ, τὸ ὄρος τὸ ᾿Αερμών. Διὰ δὲ τοῦ ὄρους καὶ τοῦ ποταμοῦ, πᾶσαν ἐκείνην τὴν γῆν παρεδήλωσεν. Οὕτω δὲ καὶ ὁ Σύμμαχος ἡρμήνευσεν· Ἡ ψυχή μου κατατήκεται, ὅταν ἀναμιμνήσκομαι σου ἀπὸ γῆς Ἰορδάνου, καὶ ἀπὸ Ἑρμωνιεὶμ ὄρους μικροτάτου.

« Inati perilypos ei, hē psychē mou? kai hinati syntarasseis me? elpison epi ton Theon, hoti exomologēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou. » Tautas, phēsin, ō psychē, dexamenē tas hyposcheseis, pausai men alyousa kai aschallousa; tę̄ de elpidi stērizomenē, prosmeinon to tēs prorrhēseōs telos; en hǭ tēn gegenēmenēn horōsa sōtērian, hymnous prosoiseis tǭ sesōkoti Theǭ. « Pros emauton hē psychē mou etarachthē, dia touto mnēsthēsomai sou ek gēs Iordanou, kai Hermōnieim, apo orous mikrou. » Ēthopoiia tis esti tēs psychēs pros heautēn dialegomenēs. Epeidē gar eipe, Pausai athymousa tōn agathōn dexamenē tas hyposcheseis, apokrinetai pros tauta legousa, hoti Ou matēn alyō, kai tois eirēmenois kechrēmai thrēnois; hē gar mnēmē tēs patrōas gēs kinei moi ta dakrya. Gēn gar Iordanou tēn gēn tēs epangelias kalei, kai Hermōnieim, to oros to ᾿Aermōn. Dia de tou orous kai tou potamou, pasan ekeinēn tēn gēn paredēlōsen. Houtō de kai ho Symmachos hērmēneusen; Hē psychē mou katatēketai, hotan anamimnēskomai sou apo gēs Iordanou, kai apo Hermōnieim orous mikrotatou.

"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess him, the salvation of my face and my God." "Having received these promises, my soul," he says, "stop being restless and distressed; and supported by hope, await the fulfillment of the prediction, in which, seeing the salvation accomplished, you will offer hymns to the God who saved you." "My soul was troubled within me; therefore I will remember you from the land of the Jordan and Hermonim, from the little mountain." This is a character portrayal of the soul talking to itself. For since he said, "Stop being despondent, having received the promises of good things," it answers this, saying: "I am not restless for nothing and do not use these laments idly; for the memory of my ancestral land moves me to tears." By the land of the Jordan he means the land of promise, and by Hermonim the mountain Hermon. Through the mountain and the river he indicated that whole land. So too Symmachus rendered: "My soul melts away when I remember you from the land of the Jordan and from Hermonim, the smallest mountain."

Ps 42:5 (41:6 LXX) (quotation, high confidence) · Ps 42:6 (41:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 42:5–6: the soul, urged to hope, answers that the memory of the homeland moves it to tears.

Cite (SBL): Theodoret, Interp. Ps. 41.6 (PG 80 80:1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-6

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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.

41.8PG 80 80:1173

« "Αβυσσος ἄβυσσον ἐπικαλεῖται εἰς φωνὴν τῶν καταρακτῶν σου. Πάντες οἱ μετεωρισμοί σου", καὶ τὰ κύματά σου ἐπ᾿ ἐμὲ διῆλθον. · Ἐν ἐκείνῃ δὲ, φησὶ, διάγων τῇ γῇ, πλήθει δυσμενῶν παρεδόθην, καὶ ὡς ἐν ἀβύσσῳ τινὶ ὑποβρύχιος ἐγενόμην. Αβύσσους γὰρ καλεῖ, τὰ στρατιωτικά τάγματα, καὶ τὴν τοῦ πλήθους ὑπερβολὴν ὕδασιν ἀμετρήτοις ἀπεικάζει· καὶ τὰ ὑπὸ τούτων γεγενημένα, τῷ πάλαι κατακλυσμῷ, ὃς τὴν οἰκουμένην διέφθειρεν ἅπασαν. Καὶ ταῦτα σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· "Αβυσσος ἀβύσσῳ ἀπήντα, ἀπὸ ἤχου τῶν κρουνῶν σου. Σὺ γὰρ αὐτοὺς ἐπήγαγες, ποινήν με τῆς παρανομίας εἰσπραττόμενος . « Αἱ καταιγίδες σου καὶ τὰ κύματά σου ἐπάνω μου παρἦλθον. · Ἐπειδὴ γὰρ ἀβύσσῳ τὴν στρατιὰν ἀπείκασεν, ἐπέμεινε τῇ τροπῇ, καὶ τὰς γεγενημένας τῆς στρατιᾶς προσβολάς, κύματα καὶ καταιγίδας ἐκάλεσε. Διὰ ταῦτα, φησὶν, ὀδυνῶμαι· ἡ γὰρ τούτων μνήμη κεντεῖ με· ἀλλ᾽ ὅμως τὴν σὴν φιλανθρωπίαν ἔχω παραψυχήν. Τοῦτο γὰρ ἐπήγαγεν ·

« "Abyssos abysson epikaleitai eis phōnēn tōn kataraktōn sou. Pantes hoi meteōrismoi sou", kai ta kymata sou ep᾿ eme diēlthon. ; En ekeinę̄ de, phēsi, diagōn tę̄ gę̄, plēthei dysmenōn paredothēn, kai hōs en abyssǭ tini hypobrychios egenomēn. Abyssous gar kalei, ta stratiōtika tagmata, kai tēn tou plēthous hyperbolēn hydasin ametrētois apeikazei; kai ta hypo toutōn gegenēmena, tǭ palai kataklysmǭ, hos tēn oikoumenēn diephtheiren hapasan. Kai tauta saphesteron ho Symmachos hērmēneusen; "Abyssos abyssǭ apēnta, apo ēchou tōn krounōn sou. Sy gar autous epēgages, poinēn me tēs paranomias eisprattomenos . « Hai kataigides sou kai ta kymata sou epanō mou parēlthon. ; Epeidē gar abyssǭ tēn stratian apeikasen, epemeine tę̄ tropę̄, kai tas gegenēmenas tēs stratias prosbolas, kymata kai kataigidas ekalese. Dia tauta, phēsin, odynōmai; hē gar toutōn mnēmē kentei me; all᾽ homōs tēn sēn philanthrōpian echō parapsychēn. Touto gar epēgagen ;

"Deep calls to deep at the voice of your cataracts; all your billows and your waves have passed over me." "Living in that land," he says, "I was handed over to a multitude of foes and was submerged as in a deep." He calls the military ranks deeps, and likens the excess of their number to measureless waters, and what they did to the flood of old that destroyed the whole world. Symmachus rendered this more clearly: "Deep met deep at the sound of your torrents." "For you brought them upon me, exacting from me the penalty of lawlessness." "Your storms and your waves passed over me." Since he likened the army to a deep, he kept to the figure, and called the army's assaults waves and storms. "For this reason," he says, "I grieve; for the memory of these things pricks me; yet I have your love for humankind as comfort." For this is what he added:

Ps 42:7 (41:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 42:7: the deeps and waves are the hostile armies God sent on Israel as punishment.

Cite (SBL): Theodoret, Interp. Ps. 41.8 (PG 80 80:1173; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-8

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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.

41.9PG 80 80:1173

« Ἡμέρας ἐντελεῖται Κύριος τὸ ἔλεος αὐτοῦ, καὶ νυκτὸς ᾠδὴ αὐτοῦ παρ' ἐμοί. Προσευχὴ τῷ Θεῷ τῆς ζωῆς μου. » Αεὶ, φησὶ, χορηγούμενον ὑπὸ τοῦ Θεοῦ τὸν ἔλεον ἐπιστάμενος, καὶ νύκτωρ τοῦτο ἐμαυτῷ λογιζόμενος, ἄδω καὶ ὑμνῶ τὸν οὕτω τῶν καθ' ἡμᾶς προμηθούμενον. Προσφέρω δὲ αὐτῷ καὶ δεήσεις, ταύτης τυχεῖν τῆς φιλανθρωπίας ἀντιβολῶν. Εἶτα διδάσκει καὶ τῆς προσευχῆς τὰ ῥήματα·

« Hēmeras enteleitai Kyrios to eleos autou, kai nyktos ǭdē autou par' emoi. Proseuchē tǭ Theǭ tēs zōēs mou. » Aei, phēsi, chorēgoumenon hypo tou Theou ton eleon epistamenos, kai nyktōr touto emautǭ logizomenos, adō kai hymnō ton houtō tōn kath' hēmas promēthoumenon. Prospherō de autǭ kai deēseis, tautēs tychein tēs philanthrōpias antibolōn. Eita didaskei kai tēs proseuchēs ta rhēmata;

"By day the Lord will command his mercy, and by night his song is with me. A prayer to the God of my life." "Knowing that mercy is always supplied by God, and reckoning this with myself at night, I sing and hymn the one who so provides for us. I also offer him petitions, begging to obtain this love for humankind." Then he also teaches the words of the prayer:

Ps 42:8 (41:9 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 42:8: the exile praises God day and night for his constant mercy and prays to receive it.

Notes on the original text

  • Digital text corrected (stray letters (OCR); word displaced from 41.11 (OCR); restored there): τὸν οὕτω τῶν δε καθ' ἡμᾶς → τὸν οὕτω τῶν καθ' ἡμᾶς; τὰ ῥήματα· Τί → τὰ ῥήματα·.

Topics: Prayer

Cite (SBL): Theodoret, Interp. Ps. 41.9 (PG 80 80:1173; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-9

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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.

41.11PG 80 80:1173

· Ἐρῶ τῷ Θεῷ, ἀντιλήπτωρ μου εἶ, διατί μου ἐπελάθου, καὶ ἱνατί σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν ῾τὸν ἐχθρὸν; Ἐν τῷ καταθλᾶσθαι τὰ ὀστᾶ μου, ὠνείδιζόν με οἱ ἐχθροί μου ἐν τῷ αὐτοὺς λέγειν μοὶ καθ' ἑκάστην ἡμέραν, Ποῦ ἐστιν ὁ Θεός σου; • Ταῦτα, φησὶ, πρὸς τὸν ἐμὸν λέγων Δεσπότην, τῆς σῆς ἀεὶ προνοίας τετύχηκα. Τί δήποτέ με νῦν ταύτης ἐγύμνωσας, ὡς ἀπαύστως ἀλύειν τε καὶ θρηνεῖν, διὰ τὰ παρὰ τῶν δυσμενῶν ὀνείδη; αἰκιζόμενοι γάρ με, καὶ πληγαῖς καὶ δεσμοῖς τὰ ὀστᾶ μου συντρίβοντες, ἐπικερτομοῦσι λέγοντες, « Ποῦ ἐστιν ὁ Θεός σου;» διὰ τὴν σὴν ἀσθένειαν ταῦτά με πάσχειν ὑπολαμβάνοντες. Τὸ δὲ « Ἐπελάθου μου, » τουτέστι τῆς σῆς μοι προνοίας οὐ μεταδίδως. Λήθη γὰρ πάθος ἀνθρώπινον, ἴδιον δὲ Θεοῦ ἀπάθεια.

; Erō tǭ Theǭ, antilēptōr mou ei, diati mou epelathou, kai hinati skythrōpazōn poreuomai en tǭ ekthlibein ῾ton echthron? En tǭ katathlasthai ta osta mou, ōneidizon me hoi echthroi mou en tǭ autous legein moi kath' hekastēn hēmeran, Pou estin ho Theos sou? • Tauta, phēsi, pros ton emon legōn Despotēn, tēs sēs aei pronoias tetychēka. Ti dēpote me nyn tautēs egymnōsas, hōs apaustōs alyein te kai thrēnein, dia ta para tōn dysmenōn oneidē? aikizomenoi gar me, kai plēgais kai desmois ta osta mou syntribontes, epikertomousi legontes, « Pou estin ho Theos sou?» dia tēn sēn astheneian tauta me paschein hypolambanontes. To de « Epelathou mou, » toutesti tēs sēs moi pronoias ou metadidōs. Lēthē gar pathos anthrōpinon, idion de Theou apatheia.

"I will say to God, You are my helper; why have you forgotten me, and why do I go about sad-faced while the enemy afflicts me? While my bones were being crushed, my enemies reproached me, saying to me every day, Where is your God?" "Saying these things to my Master," he says, "I have always obtained your providence. Why then have you now stripped me of it, so that I am ceaselessly restless and lamenting because of the reproaches of my foes? For torturing me and crushing my bones with blows and chains, they mock, saying, Where is your God? supposing that I suffer these things because of your weakness." "You have forgotten me" means "you do not give me a share of your providence." For forgetfulness is a human passion, while impassibility is proper to God.

Ps 42:9 (41:10 LXX) (quotation, high confidence) · Ps 42:10 (41:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 42:9–10: the tortured exiles ask why God has withdrawn his care, since their captors mock him as weak; God's "forgetting" means withholding providence.

Notes on the original text

  • Digital text corrected (stray letters (OCR); word displaced to the end of 41.9 (OCR), restored): ἀντιλήπτωρ δε μου εἶ, διατί α μου ἐπελάθου, καὶ ἱνατί ἰσκυνθρωπάζων → ἀντιλήπτωρ μου εἶ, διατί μου ἐπελάθου, καὶ ἱνατί σκυθρωπάζων; Ἐν δε τῷ καταθλᾶσθαι → Ἐν τῷ καταθλᾶσθαι; τετύχηκα. δήποτέ → τετύχηκα. Τί δήποτέ; ἀσθένειαν σε ταῦτά → ἀσθένειαν ταῦτά.

Cite (SBL): Theodoret, Interp. Ps. 41.11 (PG 80 80:1173; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-11

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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.

41.12PG 80 80:1173

« Ινατί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἱνατί συνταράσσεις με; Ἕλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομο» λογήσομαι αὐτῷ, σωτήριον τοῦ προσώπου μου, καὶ ὁ Θεός μου. • Μὴ ἀπαγορεύῃς, φησὶν, ὦ ψυχή, τὴν σωτηρίαν· ἔχεις γὰρ Σωτῆρα Θεόν· οὗ τὴν ἑλπίδα κεκτημένη βεβαίαν, σβέσον τὴν ἀθυμίαν, καὶ δέξαι παραψυχήν.

« Inati perilypos ei, hē psychē mou, kai hinati syntarasseis me? Helpison epi ton Theon, hoti exomo» logēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou. • Mē apagoreuę̄s, phēsin, ō psychē, tēn sōtērian; echeis gar Sōtēra Theon; hou tēn helpida kektēmenē bebaian, sbeson tēn athymian, kai dexai parapsychēn.

"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess him, the salvation of my face and my God." "Do not despair of salvation, my soul," he says, "for you have God as Savior. Having acquired firm hope in him, quench your despondency and receive comfort."

Ps 42:11 (41:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 42:11: the soul is urged not to despair, since God is its Savior.

Cite (SBL): Theodoret, Interp. Ps. 41.12 (PG 80 80:1173; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/41-12

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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.

Chapter 42

42.1PG 80 80:1175

« Ψαλμὸς τῷ Δαβίδ. ᾿Ανεπίγραφὸς παρ' Ἑβραίοις. Κρῖνόν μοι, ὁ Θεὸς, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου, ἀπὸ ἀνθρώπου ἀδίκου καὶ δολίου ῥῦσαί με. » Ανεπίγραφός έστιν ὁ ψαλμὸς παρ' Ἑβραίοις, ὡς τὴν αὐτὴν ἔχων τῷ προτεταγμένῳ διάνοιαν. Αντιβολοῦσι δὲ τὸν Θεὸν οἱ τοὺς προειρημένους ποιησάμενοι λόγους, δικάσαι αὐτοῖς καὶ Βαβυλωνίοις, ὠμότητι πολλῇ κεχρημένοις, καὶ θηριώδει γνώμῃ. Διὸ καὶ ἔθνος αὐτοὺς ἀνόσιον ὀνομάζουσι, καὶ μὲν δὴ καὶ τὸν τοῦτων βασιλέα, ἄνδρα δόλιόν τε καὶ ἄδικον. Ταῦτα δὲ περὶ αὐτοῦ καὶ ἡ τοῦ θαυμασίου Δανιήλ προφητεία διδάσκει.

« Psalmos tǭ Dabid. ᾿Anepigraphos par' Hebraiois. Krinon moi, ho Theos, kai dikason tēn dikēn mou ex ethnous ouch hosiou, apo anthrōpou adikou kai doliou rhysai me. » Anepigraphos estin ho psalmos par' Hebraiois, hōs tēn autēn echōn tǭ protetagmenǭ dianoian. Antibolousi de ton Theon hoi tous proeirēmenous poiēsamenoi logous, dikasai autois kai Babylōniois, ōmotēti pollę̄ kechrēmenois, kai thēriōdei gnōmę̄. Dio kai ethnos autous anosion onomazousi, kai men dē kai ton toutōn basilea, andra dolion te kai adikon. Tauta de peri autou kai hē tou thaumasiou Daniēl prophēteia didaskei.

"A psalm of David; without title among the Hebrews. Judge me, O God, and plead my cause against an unholy nation; rescue me from an unjust and deceitful man." The psalm is without title among the Hebrews, since it has the same sense as the one placed before it. Those who spoke the preceding words entreat God to judge between them and the Babylonians, who were very cruel and of a beastly mind. That is why they call them an unholy nation, and their king a deceitful and unjust man. The prophecy of the admirable Daniel also teaches this about him.

Ps 43:1 (42:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 43:1: the exiles ask God to judge between them and the cruel Babylonians and their king.

Notes on the original text

  • Digital text corrected (lost letter (OCR); stray letters and split word (OCR)): ᾿Ανεπίγραφὸς παρ' βραίοις → ᾿Ανεπίγραφὸς παρ' Ἑβραίοις; ὠμότητι πολλῇ το κέχρητ μένοις → ὠμότητι πολλῇ κεχρημένοις.

Extrabiblical texts: Pr Azar 9 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)

Cite (SBL): Theodoret, Interp. Ps. 42.1 (PG 80 80:1175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-1

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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.

42.2PG 80 80:1175

«Ὅτι σὺ, ὁ Θεὸς, κραταίωμά μου, ἱνατί ἀπώσω με", καὶ ἱνατὶ σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν τὸν ἐχθρόν; Πάλιν τὴν αὐτὴν προσφέρουσι δέησιν, λιπαροῦντες ἀπαλλαγῆναι τῆς τῶν πολεμίων ὠμότητος, δι' ἣν σκυθρωποὶ καὶ κατηφεῖς ἦσαν ἀεί. Τὸ δὲ, ἱνατί, οὐχ ὡς ἐγκαλοῦντες λέγουσιν, ἀλλ᾿ ὡς αὐτοὶ τῆς τῶν ἄλλων παρανομίας οὐ κοινωνήσαντες, καὶ σὺν ἐκείνοις ἔρημοι τῆς ἄνωθεν προνοίας γενόμενοι· κοινὴν δὲ ὅμως ὑπὲρ ἁπάντων ποιοῦνται τὴν ἱκετείαν.

«Hoti sy, ho Theos, krataiōma mou, hinati apōsō me", kai hinati skythrōpazōn poreuomai en tǭ ekthlibein ton echthron? Palin tēn autēn prospherousi deēsin, liparountes apallagēnai tēs tōn polemiōn ōmotētos, di' hēn skythrōpoi kai katēpheis ēsan aei. To de, hinati, ouch hōs enkalountes legousin, all᾿ hōs autoi tēs tōn allōn paranomias ou koinōnēsantes, kai syn ekeinois erēmoi tēs anōthen pronoias genomenoi; koinēn de homōs hyper hapantōn poiountai tēn hiketeian.

"For you, O God, are my strength; why have you thrust me away, and why do I go about sad-faced while the enemy afflicts me?" Again they offer the same petition, begging to be freed from the cruelty of the enemies, because of which they were always sad and downcast. They say "why" not in reproach, but as those who had not shared in the lawlessness of the others and yet with them had become bereft of providence from above; yet they make a common supplication for all.

Ps 43:2 (42:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 43:2: the pious exiles, innocent of the others' sins yet sharing their fate, pray for all.

Notes on the original text

  • Digital text corrected (word displaced from 42.3 (OCR); restored there): ποιοῦνται τὴν ἱκετείαν. σου, → ποιοῦνται τὴν ἱκετείαν..

Topics: Prayer

Cite (SBL): Theodoret, Interp. Ps. 42.2 (PG 80 80:1175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-2

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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.

42.3PG 80 80:1175

« Εξαπόστειλον τὸ φῶς σου, καὶ τὴν ἀλήθειάν σου· αὐτά με ὠδήγησαν, καὶ ἤγαγόν με εἰς ὅρος ἅγιόν σου, καὶ εἰς τὰ σκηνώματά σου, · Ἐνταῦθα τὸν χρόνον ἐνήλλαξαν οἱ Ἑβδομήκοντα, καὶ ὡς γεγενημένα εἰρήκασι τὰ ἐσόμενα. Οἱ δὲ ἄλλοι σαφεστέραν ἐποιήσαντο τὴν ἑρμηνείαν· « ᾿Απόστειλον τὸ φῶς σου, καὶ τὴν ἀλήθειάν σου, ἅτινα ὁδηγήσει με, καὶ ἄξει με εἰς τὸ ὄρος τὸ ἅγιόν σου, καὶ εἰς τὰς σκηνώσεις σου. » Τῆς θείας ἐπικουρίας ἀπολαῦσαι παρακαλῶ· διὰ ταύτης με γὰρ δυνατὸν καὶ τῆς πικρᾶς ἀπαλλαγῆναι δουλείας, καὶ εἰς τὴν γῆν τὴν πατρώαν ἐπανελθεῖν, καὶ ἐν τῷ ἀφιερωμένῳ ναῷ τὴν νεομισμένην λατρείαν προσενεγκεῖν. Σκηνώματα γὰρ τοῦ Θεοῦ, τὸν ναὸν προσηγόρευσεν· ὅρος δὲ ἄγιον, τὴν Σιών· φῶς δὲ καὶ ἀλήθειαν, τὴν δικαίαν καὶ σωτήριον ἐπιφάνειαν. Ωσπερ γὰρ σκότος τὰς συμφορὰς ὀνομάζει, οὕτω φῶς τὴν τούτων ἀπαλλαγήν. Αἰτοῦσι δὲ μετὰ τοῦ φωτὸς τὴν ἀλήθειαν· ἅτε δὴ κρῖναι τὸν Θεὸν αὐτοῖς καὶ Βαβυλωνίοις ἐξαιμου τήσαντες· καὶ σαφῶς εἰδότες, ὡς ἀληθείᾳ καὶ μὴ μακροθυμία χρώμενος ὁ Θεὸς, ἐκείνων μὲν καταψηφιεῖται, αὐτοὺς δὲ τῆς ἐκείνων δουλείας ἐλευθερώσει.

« Exaposteilon to phōs sou, kai tēn alētheian sou; auta me ōdēgēsan, kai ēgagon me eis horos hagion sou, kai eis ta skēnōmata sou, ; Entautha ton chronon enēllaxan hoi Hebdomēkonta, kai hōs gegenēmena eirēkasi ta esomena. Hoi de alloi saphesteran epoiēsanto tēn hermēneian; « ᾿Aposteilon to phōs sou, kai tēn alētheian sou, hatina hodēgēsei me, kai axei me eis to oros to hagion sou, kai eis tas skēnōseis sou. » Tēs theias epikourias apolausai parakalō; dia tautēs me gar dynaton kai tēs pikras apallagēnai douleias, kai eis tēn gēn tēn patrōan epanelthein, kai en tǭ aphierōmenǭ naǭ tēn neomismenēn latreian prosenenkein. Skēnōmata gar tou Theou, ton naon prosēgoreusen; horos de agion, tēn Siōn; phōs de kai alētheian, tēn dikaian kai sōtērion epiphaneian. Ōsper gar skotos tas symphoras onomazei, houtō phōs tēn toutōn apallagēn. Aitousi de meta tou phōtos tēn alētheian; hate dē krinai ton Theon autois kai Babylōniois exaimou tēsantes; kai saphōs eidotes, hōs alētheią kai mē makrothymia chrōmenos ho Theos, ekeinōn men katapsēphieitai, autous de tēs ekeinōn douleias eleutherōsei.

"Send out your light and your truth; they led me and brought me to your holy mountain and to your dwellings." Here the Seventy changed the tense and spoke of future things as past. The others made the rendering clearer: "Send your light and your truth, which will guide me and bring me to your holy mountain and to your tabernacles." "I ask to enjoy divine help; for through it I can be freed from bitter slavery, return to my ancestral land, and offer the customary worship in the consecrated temple." He called the temple God's dwellings, Zion the holy mountain, and the just and saving appearing light and truth. For as he calls misfortunes darkness, so he calls release from them light. They ask for truth along with light, since they had asked God to judge between them and the Babylonians, and knew clearly that God, using truth and not patience, would condemn them and free themselves from their slavery.

Ps 43:3 (42:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 43:3: the exiles ask for God's light and truth, his just intervention, to lead them back to Zion and the temple.

Notes on the original text

  • Digital text corrected (split word (OCR); word displaced to the end of 42.2 (OCR), restored): τὴν ἀλήθειάν αὐτά με → τὴν ἀλήθειάν σου· αὐτά με; εἰρή κασι → εἰρήκασι.

Cite (SBL): Theodoret, Interp. Ps. 42.3 (PG 80 80:1175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-3

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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.

42.4PG 80 80:1177

« Καὶ εἰσελεύσομαι πρὸς τὸ θυσιαστήριον τοῦ Θεοῦ, πρὸς τὸν Θεὸν τὸν εὐφραίνοντα τὴν νεότητά ἐξομολογήσομαί σοι ἐν κιθάρᾳ, ὁ Θεὸς, ὁ Θεός μου. • Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· « Ἵνα ἔλθω πρὸς τὸ θυσιαστήριον τοῦ Θεοῦ, πρὸς τὸν Θεὸν τὴν εὐφροσύνην τῆς εὐθυμίας μου, καὶ ἐξομολογήσομαί σοι ἐν ψαλτηρίῳ ὁ Θεὸς, ὁ Θεός μου.» Ἱμείρομαι δὲ τῆς ἐπανόδου, φησὶ, τὸ τριπόθητόν σου θυσιαστήριον ἰδεῖν ἐφιέμενος, καὶ δι᾽ ἐκείνου σὲ τὸν Δεσπότην θεάσασθαι, ὃς εὐφροσύνης παντοδαπῆς , καὶ θυμηδίας ἀφορμάς μοι παρέχεις. Ἐκεῖ δὲ μετὰ κιθάρας τὰς συνήθεις ὑμνῳδίας ποιήσομαι· ἐν Βαβυλῶνι γὰρ, «ἐπὶ τῶν ἰτεῶν ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν, » παράβασιν τοῦ νόμου τὴν ἔξω τοῦ σοῦ τόπου λατρείαν ἡγούμενοι.

« Kai eiseleusomai pros to thysiastērion tou Theou, pros ton Theon ton euphrainonta tēn neotēta exomologēsomai soi en kitharą, ho Theos, ho Theos mou. • Touto ho Symmachos houtōs hērmēneusen; « Hina elthō pros to thysiastērion tou Theou, pros ton Theon tēn euphrosynēn tēs euthymias mou, kai exomologēsomai soi en psaltēriǭ ho Theos, ho Theos mou.» Himeiromai de tēs epanodou, phēsi, to tripothēton sou thysiastērion idein ephiemenos, kai di᾽ ekeinou se ton Despotēn theasasthai, hos euphrosynēs pantodapēs , kai thymēdias aphormas moi parecheis. Ekei de meta kitharas tas synētheis hymnǭdias poiēsomai; en Babylōni gar, «epi tōn iteōn ekremasamen ta organa hēmōn, » parabasin tou nomou tēn exō tou sou topou latreian hēgoumenoi.

"And I will go in to the altar of God, to God who gladdens my youth; I will confess you with the lyre, O God, my God." Symmachus rendered this thus: "That I may come to the altar of God, to God the gladness of my cheer, and I will confess you with the harp, O God, my God." "I yearn for the return," he says, "longing to see your much-desired altar and through it to behold you, the Master, who give me occasions of every kind of gladness and cheer. There I will make the customary hymn singing with the lyre. For in Babylon we hung our instruments on the willows, thinking worship outside your place a transgression of the law."

Ps 43:4 (42:4 LXX) (quotation, high confidence) · Ps 137:2 (136:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 43:4: the exiles long to praise God with the lyre at his altar, having hung up their instruments in Babylon because the law forbade worship elsewhere.

Cite (SBL): Theodoret, Interp. Ps. 42.4 (PG 80 80:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-4

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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.

42.5PG 80 80:1177

« Ινατί περίλυπος εἶ, ἡ ψυχή μου; καὶ ἵνα τί συνταράσσεις με; Ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, σωτήριον τοῦ προσώπου μου, καὶ ὁ Θεός μου.» Καὶ ἐντεῦθεν δῆλον, ὡς ἀμφότεροι οἱ ψαλμοὶ μίαν διάνοιαν ἔχουσι. Σφίσι δὲ αὐτοῖς παρεγγυῶσιν οἱ τοῖς λόγοις τοῖσδε χρησάμενοι, τὰς χρηστοτέρας ἔχειν ἐλπίδας, καὶ νικῆσαι τῆς ἀθυμίας τὸ πάθος, καὶ προσμεῖναι τὴν παρὰ τοῦ Θεοῦ σωτηρίαν, ὡς ἀναμφιβόλως δοθησομένην.

« Inati perilypos ei, hē psychē mou? kai hina ti syntarasseis me? Elpison epi ton Theon, hoti exomologēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou.» Kai enteuthen dēlon, hōs amphoteroi hoi psalmoi mian dianoian echousi. Sphisi de autois parengyōsin hoi tois logois toisde chrēsamenoi, tas chrēstoteras echein elpidas, kai nikēsai tēs athymias to pathos, kai prosmeinai tēn para tou Theou sōtērian, hōs anamphibolōs dothēsomenēn.

"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess him, the salvation of my face and my God." From this too it is clear that both psalms have one sense. Those who use these words urge themselves to have better hopes, to conquer the passion of despondency, and to await salvation from God, as it will certainly be given.

Ps 43:5 (42:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 43:5: the shared refrain shows Psalms 42 and 43 are one, urging hope in God's certain salvation.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): καὶ θὰ ὁ Θεός μου → καὶ ὁ Θεός μου.

Cite (SBL): Theodoret, Interp. Ps. 42.5 (PG 80 80:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/42-5

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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.