Interpretation of the Psalms 43.1–44.9
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 43
43.1PG 80 80:1177
«Εἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ, εἰς σύνεσιν. » Καὶ οὗτος πραγμάτων ἐσομένων πρόῤῥησιν ἔχων, ἀναμεῖναι τὸ τέλος παρεγγυᾷ. Πρόσκειται δὲ τῇ ἐπιγραφῇ εἰς σύνεσιν, ἵνα συνιέντες ἐκεῖνοι τὰ γεγραμμένα, περὶ ὧν ὁ προφητικὸς προθεσπίζει λόγος, τὴν ἐντεῦθεν ἁρπάσωσιν ὠφέλειαν. Προαγορεύει δὲ ὁ ψαλμὸς τὴν Μακεδονικὴν ὠμότητα, καὶ τὴν ᾿Αντιόχου τοῦ Ἐπιφανοῦς δυσσεβῆ καὶ θηριώδη γνώμην, καὶ τὴν τῶν Μακκαβαίων ἀνδρείαν τε καὶ εὐσέβειαν. Ματταθίας γὰρ ὁ μακάριος καὶ τρισμακάριστος, καὶ τοῦτο πολλάκις ζήλῳ θείῳ μετὰ τῶν παίδων χρησάμενος, καὶ τὰς πολλὰς τῶν Μακεδόνων μυριάδας, καὶ τῶν ἐλεφάντων τὸ πλῆθος ἀσθενὲς· ἡγησάμενος, ὡς τῆς θείας ἔρημον προμηθείας, μετὰ ὀλίγων κατὰ τούτων στρατεύσας ἐνίκησε· καὶ τοὺς τῶν εἰδώλων ἀνασπάσας βωμούς, τὸν θεῖον νεὼν ἐξεκάθηρε, καὶ τὴν συνήθη λατρείαν τοῖς ὁμοφύλοις ἀπέδωκεν. Οὐ μόνον· δὲ αὐτὸς, ἀλλὰ καὶ οἱ τούτου παῖδες μετὰ τὴν τούτου τελευτήν, προσευχόμενοι τοὺς πολεμίους ἐτρέποντο, καὶ τῆς θείας ῥοπῆς ἀπολαύοντες ἴστων τὰ τρόπαια. Ἐκ προσώπου τοίνυν αὐτῶν, ἡ προφητική χάρις ὑπηγόρευσε τὸν ψαλμὸν, προδιδάσκουσα οἴοις αὐτοὺς ἐν τοῖς κινδύνοις προσήκει χρήσασθαι λόγοις. «Ὁ Θεὸς, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, καὶ · οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν ἔργον, ὃ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις. » Αὐτόπται μὲν ἡμεῖς τῶν σῶν θαυμάτων οὐ γεγενήμεθα, Δέσποτα, παρὰ δὲ τῶν ἡμετέρων μεμαθήκαμεν πατέρων, ὅσα θαύματα κατ' ἐκείνους εἰργάσω τοὺς χρόνους, τὰς πρὸς τοὺς ἡμετέρους προγόνους γεγενημένας ἐπαγγελίας πληρῶν.
«Eis to telos, tois huiois Kore, eis synesin. » Kai houtos pragmatōn esomenōn prorrhēsin echōn, anameinai to telos parengyą. Proskeitai de tę̄ epigraphę̄ eis synesin, hina synientes ekeinoi ta gegrammena, peri hōn ho prophētikos prothespizei logos, tēn enteuthen harpasōsin ōpheleian. Proagoreuei de ho psalmos tēn Makedonikēn ōmotēta, kai tēn ᾿Antiochou tou Epiphanous dyssebē kai thēriōdē gnōmēn, kai tēn tōn Makkabaiōn andreian te kai eusebeian. Mattathias gar ho makarios kai trismakaristos, kai touto pollakis zēlǭ theiǭ meta tōn paidōn chrēsamenos, kai tas pollas tōn Makedonōn myriadas, kai tōn elephantōn to plēthos asthenes; hēgēsamenos, hōs tēs theias erēmon promētheias, meta oligōn kata toutōn strateusas enikēse; kai tous tōn eidōlōn anaspasas bōmous, ton theion neōn exekathēre, kai tēn synēthē latreian tois homophylois apedōken. Ou monon; de autos, alla kai hoi toutou paides meta tēn toutou teleutēn, proseuchomenoi tous polemious etreponto, kai tēs theias rhopēs apolauontes istōn ta tropaia. Ek prosōpou toinyn autōn, hē prophētikē charis hypēgoreuse ton psalmon, prodidaskousa oiois autous en tois kindynois prosēkei chrēsasthai logois. «Ho Theos, en tois ōsin hēmōn ēkousamen, kai ; hoi pateres hēmōn anēngeilan hēmin ergon, ho eirgasō en tais hēmerais autōn, en hēmerais archaiais. » Autoptai men hēmeis tōn sōn thaumatōn ou gegenēmetha, Despota, para de tōn hēmeterōn memathēkamen paterōn, hosa thaumata kat' ekeinous eirgasō tous chronous, tas pros tous hēmeterous progonous gegenēmenas epangelias plērōn.
"To the end; for the sons of Korah; for understanding." This psalm too, containing a prediction of future events, urges waiting for the end. "For understanding" is added to the title so that those people, understanding what was written about them, which the prophetic word foretells, might seize the benefit from it. The psalm foretells the Macedonian cruelty, the impious and beastly mind of Antiochus Epiphanes, and the courage and piety of the Maccabees. For the blessed and thrice-blessed Mattathias, often showing divine zeal with his sons, counted weak the many myriads of Macedonians and the multitude of elephants, as bereft of divine providence, campaigned against them with a few and conquered; he tore down the altars of the idols, cleansed the divine temple, and restored the customary worship to his people. And not only he, but also his sons after his death, by praying routed the enemies and, enjoying divine aid, set up trophies. In their person, then, prophetic grace dictated the psalm, teaching beforehand what words they ought to use in their dangers. "O God, we have heard with our ears, and our fathers have told us the work you did in their days, in days of old." "We have not been eyewitnesses of your wonders, Master, but we have learned from our fathers all the wonders you worked in those times, fulfilling the promises made to our forefathers."
Ps 44:1 (43:1 LXX) (quotation, high confidence) · Ps 44:1 (43:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:1: the psalm foretells the persecution under Antiochus Epiphanes and is spoken for the Maccabees, who recall God's ancient wonders.
- Theodoret credits Mattathias with victories and the cleansing of the temple that 1 Maccabees ascribes to his son Judas (1 Macc 3–4).
Notes on the original text
- Digital text corrected (lost letters (OCR); marginal verse number (OCR); stray letter (OCR)): τῶν κεδόνων μυριάδας → τῶν Μακεδόνων μυριάδας; λατρείαν η τοῖς → λατρείαν τοῖς; λόγοις. β΄. « → λόγοις. «.
Extrabiblical texts: 1 Macc 2:15-4.61 (1 Maccabees [in RC, EO canons]; allusion)
Topics: Persecution
Cite (SBL): Theodoret, Interp. Ps. 43.1 (PG 80 80:1177; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-1) · 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.
43.3PG 80 80:1179
« Ἡ χείρ σου ἔθνη ἐξωλόθρευσε, καὶ κατεφύτευσας αὐτούς· ἐκάκωσας λαοὺς, καὶ ἐξέβαλες αὐτούς. Οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν ἐκληρονόμησαν γῆν, καὶ ὁ βραχίων αὐτῶν οὐκ ἔσωσεν αὐτούς· ἀλλ᾿ ἡ δεξιά σου, καὶ ὁ βραχίων σου, καὶ ὁ φωτισμὸς ὁ τοῦ προσῶπου σου· ὅτι εὐδόκησας ἐν αὐτοῖς. » Σὺ”, φησὶν, ὦ Δέσποτα, τοὺς Χαναναίους μετὰ τῶν ἄλλων ἐθνῶν ἐντεῦθεν ἐξελάσας, τοὺς ἡμετέρους πατέρας ἀντ' ἐκείνων κατῴκισας. Οὔτε γὰρ ῥώμῃ θαῤῥοῦντες, οὔτε πανοπλίᾳ χρώμενοι, τοσούτων· ἀπεφάνθησαν κρείττους, ἀλλ᾽ ὑπὸ τῆς σῆς στρατηγούμενοι χάριτος, τοὺς μὲν κατηκόντισαν, τοὺς δὲ δουλεύειν ἠνάγκασαν, ἐπειδὴ τῆς σῆς αὐτοὺς ἠξίωσας οἰκειότητος. Τοῦτο γὰρ εἶπεν, «Ηὐδόκησας ἐν αὐτοῖς. » Δεξιὰν δὲ καλεῖ τὴν βοήθειαν· φωτισμὸν δὲ προσώπου, τὴν ἐπιφάνειαν.
« Hē cheir sou ethnē exōlothreuse, kai katephyteusas autous; ekakōsas laous, kai exebales autous. Ou gar en tę̄ rhomphaią autōn eklēronomēsan gēn, kai ho brachiōn autōn ouk esōsen autous; all᾿ hē dexia sou, kai ho brachiōn sou, kai ho phōtismos ho tou prosōpou sou; hoti eudokēsas en autois. » Sy”, phēsin, ō Despota, tous Chananaious meta tōn allōn ethnōn enteuthen exelasas, tous hēmeterous pateras ant' ekeinōn katǭkisas. Oute gar rhōmę̄ tharrhountes, oute panoplią chrōmenoi, tosoutōn; apephanthēsan kreittous, all᾽ hypo tēs sēs stratēgoumenoi charitos, tous men katēkontisan, tous de douleuein ēnankasan, epeidē tēs sēs autous ēxiōsas oikeiotētos. Touto gar eipen, «Ēudokēsas en autois. » Dexian de kalei tēn boētheian; phōtismon de prosōpou, tēn epiphaneian.
"Your hand destroyed nations, and you planted them; you afflicted peoples and drove them out. For not by their sword did they inherit the land, and their arm did not save them, but your right hand and your arm and the light of your face, because you were pleased with them." "You, Master," he says, "drove the Canaanites and the other nations from here and settled our fathers in their place. For it was not by trusting in strength nor using armor that they proved stronger than so many, but led by your grace they struck down some and forced others into slavery, since you counted them worthy of your fellowship." For this is what he said: "You were pleased with them." He calls help the right hand, and appearing the light of the face.
Ps 44:2 (43:3 LXX) (quotation, high confidence) · Ps 44:3 (43:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:2–3: Israel won the land not by its own strength but by God's help and favor.
Cite (SBL): Theodoret, Interp. Ps. 43.3 (PG 80 80:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-3) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
43.5PG 80 80:1179
« Σὺ εἶ αὐτὸς ὁ βασιλεύς μου, καὶ ὁ Θεός μου, ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ.» Ὁ᾿ αὐτὸς εἶ, φησὶ, καὶ νῦν, Δέσποτα, ὁμοίως βασιλεύων, ὁμοίως κρατῶν", τὴν αὐτὴν δύναμιν ἔχων, ἀλλοίωσιν οὐδὲ μίαν ἡ σὴ δέχεται φύσις. ᾿Αρκεῖ σοι καὶ λόγος εἰς σωτηρίαν. Νεῦσον, καὶ ταύτης ὁ λαὸς ἀπολαύσεται. Οὕτως καὶ ὁ Σύμμαχος ἡρμήνευσεν, "Εντειλαι περὶ τῆς σωτηρίας Ἰακώβ.
« Sy ei autos ho basileus mou, kai ho Theos mou, ho entellomenos tas sōtērias Iakōb.» Ho᾿ autos ei, phēsi, kai nyn, Despota, homoiōs basileuōn, homoiōs kratōn", tēn autēn dynamin echōn, alloiōsin oude mian hē sē dechetai physis. ᾿Arkei soi kai logos eis sōtērian. Neuson, kai tautēs ho laos apolausetai. Houtōs kai ho Symmachos hērmēneusen, "Enteilai peri tēs sōtērias Iakōb.
"You are my king and my God, who command the salvation of Jacob." "You are the same now too, Master," he says, "reigning alike, ruling alike, having the same power; your nature admits no change at all. A word is enough for you for salvation; nod, and the people will enjoy it." So Symmachus too rendered: "Command concerning the salvation of Jacob."
Ps 44:4 (43:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:4: God is unchanged and needs only a word to save his people.
Notes on the original text
- Digital text corrected (stray letters (OCR)): "Εντειλαιει περὶ → "Εντειλαι περὶ.
Cite (SBL): Theodoret, Interp. Ps. 43.5 (PG 80 80:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-5) · 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.
43.6PG 80 80:1179
«Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν, καὶ ἐν τῷ ὀνόματί σου ἐξουδενώσομεν τοὺς ἐπανισταμένους ἡμῖν. » Τὰ κερασφόρα ζῶα ὅπλον τὸ κέρας παρὰ τῆς φύσεως ἔλαβον· ἡμεῖς δὲ κέρας σωτηρίας, καὶ νικηφόρον ὅπλον, τὸ σὸν ἔχομεν ὄνομα, καὶ τούτῳ χρώμενοι τῶν πολεμίων περιεσόμεθα.
«En soi tous echthrous hēmōn keratioumen, kai en tǭ onomati sou exoudenōsomen tous epanistamenous hēmin. » Ta kerasphora zōa hoplon to keras para tēs physeōs elabon; hēmeis de keras sōtērias, kai nikēphoron hoplon, to son echomen onoma, kai toutǭ chrōmenoi tōn polemiōn periesometha.
"In you we will gore our enemies, and in your name we will bring to nothing those who rise up against us." Horned animals received the horn from nature as a weapon; "but we have your name as a horn of salvation and a victorious weapon, and using it we shall overcome our enemies."
Ps 44:5 (43:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:5: God's name is Israel's horn and weapon against its enemies.
Cite (SBL): Theodoret, Interp. Ps. 43.6 (PG 80 80:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-6) · 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.
43.7PG 80 80:1179
« Οὐ γὰρ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς· καὶ τοὺς μισοῦντας ἡμᾶς κατήσχυνας. » Οὔτε γὰρ τόξοις, οὔτε ἄλλοις ὅπλοις θαῤῥῶ· πεῖραν γὰρ τῆς σῆς δυνάμεως ἔλαβον, διὰ σοῦ τῶν ἐναντίων ἤδη κρατήσας.
« Ou gar epi tǭ toxǭ mou elpiō, kai hē rhomphaia mou ou sōsei me. Esōsas gar hēmas ek tōn thlibontōn hēmas; kai tous misountas hēmas katēschynas. » Oute gar toxois, oute allois hoplois tharrhō; peiran gar tēs sēs dynameōs elabon, dia sou tōn enantiōn ēdē kratēsas.
"For I will not hope in my bow, and my sword will not save me. For you saved us from those who afflict us, and you put to shame those who hate us." "For I trust neither in bows nor in other weapons; for I have had experience of your power, having already prevailed over my adversaries through you."
Ps 44:6 (43:7 LXX) (quotation, high confidence) · Ps 44:7 (43:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:6–7: trusting not in weapons but in God, who has already given victory.
Cite (SBL): Theodoret, Interp. Ps. 43.7 (PG 80 80:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
43.9PG 80 80:1179
: Ἐν τῷ Θεῷ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν, καὶ ἐν τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τὸν αἰῶνα. » Ἱκετεύομεν δὲ ἀεὶ τῆς σῆς ἀπολαῦσαι ῥοπῆς, καὶ διηνεκῶς τῶν σῶν εὐεργεσιῶν διεξιέναι τὸ πλῆθος. Τὸ γὰρ ὅλην τὴν ἡμέραν ἀντὶ τοῦ ἀεὶ τέθεικεν. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσεν· ἀντὶ γὰρ τοῦ ὅλην τὴν ἡμέραν, κατὰ πᾶσαν ἡμέραν τέθεικεν.
: En tǭ Theǭ epainethēsometha holēn tēn hēmeran, kai en tǭ onomati sou exomologēsometha eis ton aiōna. » Hiketeuomen de aei tēs sēs apolausai rhopēs, kai diēnekōs tōn sōn euergesiōn diexienai to plēthos. To gar holēn tēn hēmeran anti tou aei tetheiken. Houtō gar kai ho Symmachos hērmēneusen; anti gar tou holēn tēn hēmeran, kata pasan hēmeran tetheiken.
"In God we shall be praised all the day, and in your name we shall confess forever." "We entreat to enjoy your aid always and to recount continually the multitude of your benefits." He set "all the day" for "always." So too Symmachus rendered, for instead of "all the day" he put "every day."
Ps 44:8 (43:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:8: Israel will boast in God and praise him always.
Notes on the original text
- Digital text corrected (split word (OCR)): ἡρμή νευσεν → ἡρμήνευσεν.
Cite (SBL): Theodoret, Interp. Ps. 43.9 (PG 80 80:1179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-9) · 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.
43.10PG 80 80:1181
• Νυνὶ δὲ ἀπώσω καὶ κατήσχυνας ἡμᾶς, καὶ οὐκ ἐξελεύσῃ ὁ Θεὸς ἐν ταῖς δυνάμεσιν ἡμῶν.» Ταῦτα μὲν οὖν ἐν τοῖς ἄνω χρόνοις γεγένηται παρὰ σοῦ. Ἐπὶ δὲ τοῦ παρόντος ἔρημοι τῆς σῆς ἀπεφάνθημεν προμηθείας, καὶ ἐν αἰσχύνῃ διάγομεν ὑπὸ τῆς σῆς οὐ στρατηγούμενοι χάριτος. Τὸ γὰρ, οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν, ἀντὶ τοῦ οὐ στρατηγεῖς ἡμῶν, καὶ συνήθως παρέχεις τῶν πολεμίων κρατεῖν.
• Nyni de apōsō kai katēschynas hēmas, kai ouk exeleusę̄ ho Theos en tais dynamesin hēmōn.» Tauta men oun en tois anō chronois gegenētai para sou. Epi de tou parontos erēmoi tēs sēs apephanthēmen promētheias, kai en aischynę̄ diagomen hypo tēs sēs ou stratēgoumenoi charitos. To gar, ouk exeleusę̄ en tais dynamesin hēmōn, anti tou ou stratēgeis hēmōn, kai synēthōs parecheis tōn polemiōn kratein.
"But now you have thrust us away and put us to shame, and you will not go out, O God, with our forces." "These things, then, were done by you in former times. But at present we have been left bereft of your providence and live in shame, not led by your grace." For "you will not go out with our forces" means "you do not lead us as general nor, as usual, enable us to prevail over our enemies."
Ps 44:9 (43:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:9: now God no longer leads Israel's armies, and they live in shame.
Notes on the original text
- Digital text corrected (stray mark (OCR)): οὐκ | ἐξελεύσῃ → οὐκ ἐξελεύσῃ.
Cite (SBL): Theodoret, Interp. Ps. 43.10 (PG 80 80:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-10) · 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.
43.11PG 80 80:1181
« ᾿Απέστρεψας ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν· καὶ οἱ μισοῦντες ἡμᾶς διήρπαζον ἑαυτοῖς. » Τῆς γὰρ σῆς προνοίας οὐκ ἀπολαύοντες, ς, ή ἡμεῖς μὲν ἐν νῶτα διδόντες ἀποδιδράσκομεν· πορθοῦσι δὲ οἱ πολέμιοι τὰ ἡμέτερα.
« ᾿Apestrepsas hēmas eis ta opisō para tous echthrous hēmōn; kai hoi misountes hēmas diērpazon heautois. » Tēs gar sēs pronoias ouk apolauontes, s, ē hēmeis men en nōta didontes apodidraskomen; porthousi de hoi polemioi ta hēmetera.
"You turned us back before our enemies, and those who hate us plundered for themselves." "For not enjoying your providence, we turn our backs and run away, while the enemies sack what is ours."
Ps 44:10 (43:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:10: without God's care Israel flees and is plundered.
- The digital text is garbled in a few words here; translated by sense.
Notes on the original text
- Digital text corrected (lost letter (OCR)): τοὺς ἐχθροὺς ἡ ῶν → τοὺς ἐχθροὺς ἡμῶν.
Cite (SBL): Theodoret, Interp. Ps. 43.11 (PG 80 80:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-11) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
43.12PG 80 80:1181
« Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως, καὶ ἐν τοῖς ἔθνεσι διέσπειρας ἡμᾶς.» Δίκην δὲ προβάτων ἐρήμων ποιμένος, ὑπὸ τῶν σῶν δαπανώμεθα πολεμίων· καὶ οἱ τὸν θάνατον διαφυγόντες, τῇδε κἀκεῖσε ἀπεμπολούμενοι, δουλεύειν ἀναγκαζόμεθα.
« Edōkas hēmas hōs probata brōseōs, kai en tois ethnesi diespeiras hēmas.» Dikēn de probatōn erēmōn poimenos, hypo tōn sōn dapanōmetha polemiōn; kai hoi ton thanaton diaphygontes, tę̄de kakeise apempoloumenoi, douleuein anankazometha.
"You gave us like sheep for food, and you scattered us among the nations." "Like sheep without a shepherd we are devoured by the enemies; and those who escape death are sold here and there and forced to serve as slaves."
Ps 44:11 (43:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:11: Israel is devoured like shepherdless sheep and sold among the nations.
Notes on the original text
- Digital text corrected (split word (OCR)): που λεμίων → πολεμίων.
Cite (SBL): Theodoret, Interp. Ps. 43.12 (PG 80 80:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-12) · 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.
43.13PG 80 80:1181
« ᾿Απέδου τὸν λαόν σου ἄνευ τιμῆς, καὶ οὐκ ἦν πλῆθος ἐν τοῖς ἀλλάγμασιν ἡμῶν Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· « ᾿Απέδου τὸν λαόν σου οὐχ ὑπάρξεως, καὶ οὐ πολλὴν ἐποίησας τὴν τιμὴν αὐτῶν. › Τοιαῦτα καὶ διὰ τοῦ προφήτου Ἠσαΐου φησὶν ὁ Θεός· Ποῖον τοῦτο τὸ βιβλίον τοῦ ἀποστασίου [τῆς μητρὸς ὑμῶν;] ἢ τίνι ὑπόχρεως ὢν πέπρακα ὑμᾶς; Ἰδοὺ ταῖς ἀνομίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἁμαρτίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν.» Καὶ πάλιν, « Δωρεὰν ἐπράθητε, καὶ οὐ μετὰ ἀργυρίου λυτρωθήσεσθε. › Καὶ ὁ θεῖος ᾿Απόστολος · · Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σαρκικός εἰμι, πεπραμένος ὑπὸ τῆς ἁμαρτίας. » Κἀνταῦθα τοίνυν οἱ θαυμάσιοι λέγουσιν ἄνδρες, ὅτι οὐδεμίαν τιμὴν παρὰ τῶν πολεμίων λαβὼν ἀπέδου ἡμᾶς, ἀλλὰ τῶν ἁμαρτιῶν ἕνεκα παραδέδωκας.
« ᾿Apedou ton laon sou aneu timēs, kai ouk ēn plēthos en tois allagmasin hēmōn Touto ho Symmachos houtōs hērmēneusen; « ᾿Apedou ton laon sou ouch hyparxeōs, kai ou pollēn epoiēsas tēn timēn autōn. › Toiauta kai dia tou prophētou Ēsaïou phēsin ho Theos; Poion touto to biblion tou apostasiou [tēs mētros hymōn?] ē tini hypochreōs ōn pepraka hymas? Idou tais anomiais hymōn eprathēte, kai tais hamartiais hymōn exapesteila tēn mētera hymōn.» Kai palin, « Dōrean eprathēte, kai ou meta argyriou lytrōthēsesthe. › Kai ho theios ᾿Apostolos ; ; Oidamen gar hoti ho nomos pneumatikos estin, egō de sarkikos eimi, pepramenos hypo tēs hamartias. » Kantautha toinyn hoi thaumasioi legousin andres, hoti oudemian timēn para tōn polemiōn labōn apedou hēmas, alla tōn hamartiōn heneka paradedōkas.
"You sold your people for no price, and there was no abundance in the exchange for us." Symmachus rendered this thus: "You sold your people for nothing, and did not make their price great." God says such things through the prophet Isaiah too: "What is this bill of divorce [of your mother]? Or to which creditor have I sold you? Behold, you were sold for your iniquities, and for your sins I sent away your mother." And again, "You were sold for nothing, and you will not be redeemed with silver." And the divine Apostle: "For we know that the law is spiritual, but I am fleshly, sold under sin." Here too, then, the admirable men say: "You sold us without receiving any price from the enemies; you handed us over because of our sins."
Ps 44:12 (43:13 LXX) (quotation, high confidence) · Isa 50:1 (quotation, high confidence) · Isa 52:3 (quotation, high confidence) · Rom 7:14 (quotation, high confidence)
Notes and citation
Summary: Psalm 44:12: God sold his people for nothing, that is, handed them over for their sins, as Isaiah and Paul also say.
- The bracketed words are bracketed in Migne.
Notes on the original text
- Digital text corrected (stray letter (OCR)): ἐπράθητε, α καὶ → ἐπράθητε, καὶ.
Cite (SBL): Theodoret, Interp. Ps. 43.13 (PG 80 80:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-13) · 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.
43.14PG 80 80:1181
« Ἔθου ἡμᾶς ὄνειδος τοῖς γείτοσιν ἡμῶν· μυκτηρισμὸν καὶ χλευασμὸν τοῖς κύκλῳ ἡμῶν. Γείτονας δὲ κύκλῳ κατοικοῦντας τοὺς ἀλλοφύλους, καλεῖ, καὶ Ἰδουμαίους, καὶ Μωαβίτας, καὶ 'Αμμανίτας, καὶ τοὺς ἄλλους πλησιοχώρους, οἷς ἐπίχαρτοι γεγόνασι πολεμούμενοι.
« Ethou hēmas oneidos tois geitosin hēmōn; myktērismon kai chleuasmon tois kyklǭ hēmōn. Geitonas de kyklǭ katoikountas tous allophylous, kalei, kai Idoumaious, kai Mōabitas, kai 'Ammanitas, kai tous allous plēsiochōrous, hois epichartoi gegonasi polemoumenoi.
"You made us a reproach to our neighbors, a scorn and derision to those around us." He calls neighbors the foreigners who live around them, the Idumeans, Moabites, Ammonites, and the other peoples nearby, to whom they became a delight when they were warred upon.
Ps 44:13 (43:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:13: Israel became a laughingstock to the surrounding peoples.
Notes on the original text
- Digital text corrected (OCR accent; stray letters (OCR); stray word (OCR)): χλευασμὸνει τοῖς → χλευασμὸν τοῖς; Γείτονας δε κύκλῳ → Γείτονας δὲ κύκλῳ; καὶ δὲ Ἰδουμαίους → καὶ Ἰδουμαίους.
Cite (SBL): Theodoret, Interp. Ps. 43.14 (PG 80 80:1181; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-14) · 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.
43.15PG 80 80:1183
«Ἔθου ἡμᾶς εἰς παραβολὴν τοῖς ἔθνεσι, κίνησιν κεφαλῆς ἐν τοῖς λαοῖς. » Τὰς δὲ μεγάλας συμφορὰς καὶ διηγούμενοι καὶ ἀκούοντες, κινεῖν τὰς κεφαλὰς εἰώθαμεν, ὑπ᾿ ἐκπλήξεως τοῦτο δρᾶν βιαζόμενοι. Εἰώθαμεν δὲ καὶ πάθη πάθεσι παραβάλλειν, καὶ λέγειν ὅτι τοιαῦτα ἔπαθεν ὁ δεῖνα, οἷα ὁ δεῖνα. Τοῦτο κἀνταῦθα ὀδύρονται, ὅτι παραβολὴ γεγενήμεθα τοῖς ἀνθρώποις, καὶ κινοῦσιν ἐφ᾿ ἡμῖν τὰς κεφαλάς· οἱ μὲν ἐφηδόμενοι, οἱ δὲ τὴν ὑπερβολὴν τῶν γεγενημένων θαυμάζοντες.
«Ethou hēmas eis parabolēn tois ethnesi, kinēsin kephalēs en tois laois. » Tas de megalas symphoras kai diēgoumenoi kai akouontes, kinein tas kephalas eiōthamen, hyp᾿ ekplēxeōs touto dran biazomenoi. Eiōthamen de kai pathē pathesi paraballein, kai legein hoti toiauta epathen ho deina, hoia ho deina. Touto kantautha odyrontai, hoti parabolē gegenēmetha tois anthrōpois, kai kinousin eph᾿ hēmin tas kephalas; hoi men ephēdomenoi, hoi de tēn hyperbolēn tōn gegenēmenōn thaumazontes.
"You made us a byword among the nations, a shaking of the head among the peoples." When telling or hearing of great misfortunes we are accustomed to shake our heads, forced to do this by astonishment. We are also accustomed to compare sufferings with sufferings and to say that so-and-so suffered such things as so-and-so did. This is what they lament here: "We have become a byword to people, and they shake their heads at us, some gloating, others marveling at the excess of what has happened."
Ps 44:14 (43:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:14: Israel's sufferings have become a proverb and a sight that makes people shake their heads.
Notes on the original text
- Digital text corrected (OCR accent; split word with stray letter (OCR)): Τὰς δε μεγάλας → Τὰς δὲ μεγάλας; τὰς κεν φαλάς → τὰς κεφαλάς.
Cite (SBL): Theodoret, Interp. Ps. 43.15 (PG 80 80:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-15) · 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.
43.16PG 80 80:1183
«Όλην τὴν ἡμέραν ἐντροπή μου κατεναντίον μου ἐστὶ, καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέ με. Ἀπὸ φωνῆς ὀνειδίζοντος καὶ καταλαλοῦντος, ἀπὸ προσώπου ἐχθροῦ καὶ ἐκδιώκοντος. • Ἐγὼ δὲ τοὺς μὲν πολεμοῦντας, τοὺς δὲ γελῶντας καὶ ἐπιτωθάζοντας βλέπων, αἰσχύνης ἀναπίμπλαμαι, καὶ πᾶσαν ἡμέραν ὀδυνῶμαι. Εἶτα τὴν οἰκεῖαν διεξίασιν ἀρετὴν οἱ τὰς ᾿Αντιόχου πάγας διαφυγόντες, καὶ τῆς ἀσεβείας τὰς ἄρκυς ὑπερπηδήσαντες.
«Olēn tēn hēmeran entropē mou katenantion mou esti, kai hē aischynē tou prosōpou mou ekalypse me. Apo phōnēs oneidizontos kai katalalountos, apo prosōpou echthrou kai ekdiōkontos. • Egō de tous men polemountas, tous de gelōntas kai epitōthazontas blepōn, aischynēs anapimplamai, kai pasan hēmeran odynōmai. Eita tēn oikeian diexiasin aretēn hoi tas ᾿Antiochou pagas diaphygontes, kai tēs asebeias tas arkys hyperpēdēsantes.
"All the day my disgrace is before me, and the shame of my face has covered me, at the voice of the one who reproaches and slanders, before the face of the enemy and avenger." "Seeing some making war on me and others laughing and mocking, I am filled with shame and grieve every day." Then those who escaped the snares of Antiochus and leapt over the nets of impiety recount their own virtue.
Ps 44:15 (43:16 LXX) (quotation, high confidence) · Ps 44:16 (43:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:15–16: the faithful under Antiochus suffer daily shame from mockers and enemies.
Cite (SBL): Theodoret, Interp. Ps. 43.16 (PG 80 80:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-16) · 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.
43.18PG 80 80:1183
« Ταῦτα πάντα ἦλθεν ἐφ᾿ ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου, καὶ οὐκ ἠδικήσαμεν ἐν διαθήκῃ σου. Καὶ οὐκ ἀπέστη εἰς τὰ ὀπίσω ἡ καρδία ἡμῶν.» Ὑπὸ τοσούτων δὲ περικλυσθέντες δεινῶν, οὐκ ἐδεξάμεθα λήθην τῶν σῶν ἐντολῶν, οὔτε παραβῆναι τὸν σὸν ἐτολμήσαμεν νόμον, οὐδὲ τῆς προτέρας ἐξετράπημεν γνώμης. • Καὶ ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου. Ὅτι ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως, καὶ ἐπεκάλυψεν ἡμᾶς σκιὰ θανάτου. » « ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου, » ὁ Σύμμαχος οὕτως ἡρμήνευσεν, Οὐ μετεκλίθη τὰ ὑπορθοῦντα ἡμᾶς ἀπὸ τῆς ὁδοῦ σου. Ἵνα δὲ καὶ τῶν Ἑβδομήκοντα τὴν διάνοιαν ἑρμηνεύσωμεν, οὕτω νοήσωμεν - Πολλοῖς ἡμᾶς, φησὶ, καὶ παντοδαποῖς περιέβαλες ἀλγεινοῖς, ἅπερ ἱκανὰ ἦν καὶ ἐκτρέψαι τῆς ὁδοῦ σου· παρέδωκας δὲ καὶ εἰς δουλείαν ἡμᾶς δυσσεβέσιν ἀνθρώποις, ὠμότητι καθ᾿ ἡμῶν κεχρημένοις, καὶ θανατηφόρους ἡμῖν τιμωρίας ἐπάγουσιν. Σκιὰν γὰρ θανάτου τοὺς πρὸς θάνατον ἄγοντας κινδύνους ἐκάλεσεν.
« Tauta panta ēlthen eph᾿ hēmas, kai ouk epelathometha sou, kai ouk ēdikēsamen en diathēkę̄ sou. Kai ouk apestē eis ta opisō hē kardia hēmōn.» Hypo tosoutōn de periklysthentes deinōn, ouk edexametha lēthēn tōn sōn entolōn, oute parabēnai ton son etolmēsamen nomon, oude tēs proteras exetrapēmen gnōmēs. • Kai exeklinas tas tribous hēmōn apo tēs hodou sou. Hoti etapeinōsas hēmas en topǭ kakōseōs, kai epekalypsen hēmas skia thanatou. » « exeklinas tas tribous hēmōn apo tēs hodou sou, » ho Symmachos houtōs hērmēneusen, Ou meteklithē ta hyporthounta hēmas apo tēs hodou sou. Hina de kai tōn Hebdomēkonta tēn dianoian hermēneusōmen, houtō noēsōmen - Pollois hēmas, phēsi, kai pantodapois periebales algeinois, haper hikana ēn kai ektrepsai tēs hodou sou; paredōkas de kai eis douleian hēmas dyssebesin anthrōpois, ōmotēti kath᾿ hēmōn kechrēmenois, kai thanatēphorous hēmin timōrias epagousin. Skian gar thanatou tous pros thanaton agontas kindynous ekalesen.
"All these things have come upon us, yet we have not forgotten you, and we have not dealt falsely with your covenant. And our heart has not turned back." "Flooded by such great dangers, we did not admit forgetfulness of your commandments, nor dared to transgress your law, nor turned from our former mind." "And you turned aside our paths from your way. For you humbled us in a place of affliction, and the shadow of death covered us." "You turned aside our paths from your way" Symmachus rendered thus: "Our steps did not turn aside from your way." But so that we may interpret the sense of the Seventy too, let us understand it thus: "You surrounded us with many pains of every kind, which were enough to turn us from your way; and you handed us over into slavery to impious men who treated us cruelly and brought deadly punishments on us." For he called the dangers leading to death the shadow of death.
Ps 44:17 (43:18 LXX) (quotation, high confidence) · Ps 44:18 (43:19 LXX) (quotation, high confidence) · Ps 44:19 (43:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:17–19: under great suffering the faithful kept the covenant, though God let them be humbled and brought near death.
Notes on the original text
- Digital text corrected (doubled letter (OCR); stray letter (OCR); stray letters (OCR)): ἐν διαθήκη σε σου → ἐν διαθήκῃ σου; οὐκ σ ἐδεξάμεθα → οὐκ ἐδεξάμεθα; Ὅτι ἐἑταπείνωσας → Ὅτι ἐταπείνωσας; ἄγοντας το κινδύνους → ἄγοντας κινδύνους.
Topics: Persecution
Cite (SBL): Theodoret, Interp. Ps. 43.18 (PG 80 80:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-18) · 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.
43.21PG 80 80:1183
« Εἰ ἐπελαθόμεθα ὀνόματος τοῦ Θεοῦ ἡμῶν, καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς Θεὸν ἀλλότριον. Οὐχὶ ὁ Θεὸς ἐκζητήσει ταῦτα; αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας. Ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. • Ταύτην ἐπεδείξαντο τὴν ἀρετὴν οἱ Μακκαβαίοι, καὶ οἱ περὶ τὸν Ματταθίαν, καὶ οἱ ἑπτὰ νεανίαι σὺν τῇ μητρὶ καὶ Ἐλεαζάρῳ τῷ ἱερεῖ. Οὔτε γὰρ κολακείαις κατεθέλχθησαν, οὔτε τιμωρίαις ἐκάμφθησαν, ἀλλὰ τοῦ ἀληθοῦς Θεοῦ τὸ σέβας ἀνέπαφον διετήρησαν, καὶ τῶν εἰδώλων τὴν θεραπείαν ὡς μυσαρὰν ἐβδελύξαντο. Καὶ ταῦτα, φησὶ, σὺ οἶδας, Δέσποτα. Σοὶ γὰρ οὐ μόνα τὰ πράγματα δῆλά, ἀλλὰ καὶ τὰ τῆς ἐννοίας κινήματα. Ἐπισημήνασθαι δὲ προσήκει, ὅτι δυάδα προσώπων ὁ λόγος ἠνίξατο. Εἰρηκὼς γὰρ, « Οὐχὶ ὁ Θεὸς ἐκζητήσει ταῦτα; Αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας · · ἐπήγαγεν, «Ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν. • Ταύτην δὲ τὴν τῆς ἀντωνυμίας ἐναλλαγὴν καὶ ὁ Ἑβραῖος ἔχει, καὶ οἱ λοιποὶ τεθείκασιν ἑρμηνευταί.
« Ei epelathometha onomatos tou Theou hēmōn, kai ei diepetasamen cheiras hēmōn pros Theon allotrion. Ouchi ho Theos ekzētēsei tauta? autos gar ginōskei ta kryphia tēs kardias. Hoti heneka sou thanatoumetha holēn tēn hēmeran, elogisthēmen hōs probata sphagēs. • Tautēn epedeixanto tēn aretēn hoi Makkabaioi, kai hoi peri ton Mattathian, kai hoi hepta neaniai syn tę̄ mētri kai Eleazarǭ tǭ hierei. Oute gar kolakeiais katethelchthēsan, oute timōriais ekamphthēsan, alla tou alēthous Theou to sebas anepaphon dietērēsan, kai tōn eidōlōn tēn therapeian hōs mysaran ebdelyxanto. Kai tauta, phēsi, sy oidas, Despota. Soi gar ou mona ta pragmata dēla, alla kai ta tēs ennoias kinēmata. Episēmēnasthai de prosēkei, hoti dyada prosōpōn ho logos ēnixato. Eirēkōs gar, « Ouchi ho Theos ekzētēsei tauta? Autos gar ginōskei ta kryphia tēs kardias ; ; epēgagen, «Hoti heneka sou thanatoumetha holēn tēn hēmeran. • Tautēn de tēn tēs antōnymias enallagēn kai ho Hebraios echei, kai hoi loipoi tetheikasin hermēneutai.
"If we forgot the name of our God and if we spread out our hands to a foreign god, will not God search this out? For he knows the secrets of the heart. For because of you we are put to death all the day; we were reckoned as sheep for slaughter." This virtue the Maccabees displayed: those with Mattathias, and the seven young men with their mother, and Eleazar the priest. For they were neither charmed by flattery nor bent by punishments, but kept the reverence of the true God untouched and abhorred the worship of idols as loathsome. "And you know this, Master," he says; "for not only deeds are plain to you, but also the movements of thought." We should note that the word hinted at a pair of persons. For having said, "Will not God search this out? For he knows the secrets of the heart," he added, "For because of you we are put to death all the day." This change of pronoun the Hebrew has too, and the other translators have kept it.
Ps 44:20 (43:21 LXX) (quotation, high confidence) · Ps 44:21 (43:22 LXX) (quotation, high confidence) · Ps 44:22 (43:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:20–22: the Maccabean martyrs, the seven brothers, their mother, and Eleazar, kept faith to death; the shift from "God" to "you" hints at two persons.
- Theodoret calls Eleazar a priest, as 4 Maccabees does; 2 Macc 6:18 calls him a scribe.
- The remark that the change of pronoun hints at two persons is translated as written.
Notes on the original text
- Digital text corrected (stray letters (OCR); words joined (OCR)): Ταύτην τὰ ἐπεδείξαντο → Ταύτην ἐπεδείξαντο; Σοὶ γὰροὐ μόνα → Σοὶ γὰρ οὐ μόνα.
Extrabiblical texts: 2 Macc 6:18-7.42 (2 Maccabees [in RC, EO canons]; allusion); 1 Macc 2:1-70 (1 Maccabees [in RC, EO canons]; allusion)
Topics: Martyrdom, Persecution
Cite (SBL): Theodoret, Interp. Ps. 43.21 (PG 80 80:1183; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-21) · 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.
43.23PG 80 80:1185
« Ἐξεγέρθητι, ἱνατί ὑπνοῖς, Κύριε; ἀνάστηθι, καὶ μὴ ἀπώσῃ εἰς τέλος. » Ὕπνον τὴν μακροθυμίαν καλεῖ· καθάπερ γὰρ ὁ καθεύδων οὐκ αἰσθάνεται τῶν γιγνομένων, οὕτως ὁ μακροθυμία χρώμενος, καὶ παροινούμενος, καὶ προπηλακιζόμενος φέρει. ᾿Ανάστασιν δὲ τὴν ἐπὶ τιμωρίαν κίνησιν ὀνομάζει. Εἶτα τὰ αὐτὰ πάλιν ἑτέρως λέγει.
« Exegerthēti, hinati hypnois, Kyrie? anastēthi, kai mē apōsę̄ eis telos. » Hypnon tēn makrothymian kalei; kathaper gar ho katheudōn ouk aisthanetai tōn gignomenōn, houtōs ho makrothymia chrōmenos, kai paroinoumenos, kai propēlakizomenos pherei. ᾿Anastasin de tēn epi timōrian kinēsin onomazei. Eita ta auta palin heterōs legei.
"Awake; why do you sleep, O Lord? Arise, and do not thrust us away to the end." He calls patience sleep. For as the sleeper does not perceive what is happening, so the one who shows patience bears being insulted and abused. He names the movement toward punishment arising. Then he says the same things again differently.
Ps 44:23 (43:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:23: God's patience is called sleep, and his move to punish, arising.
Notes on the original text
- Digital text corrected (split word (OCR); split word and stray mark (OCR); stray letters (OCR)): ἀνάστη θι” → ἀνάστηθι; χρώ μενος → χρώμενος; τιμωρίαν το κίνησιν → τιμωρίαν κίνησιν.
Cite (SBL): Theodoret, Interp. Ps. 43.23 (PG 80 80:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-23) · 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.
43.24PG 80 80:1185
«Ἵνατί τὸ πρόσωπόν σου ἀποστρέφεις; ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν, καὶ τῆς θλίψεως ἡμῶν. » Παρορᾷ;, φησὶ, τὰ καθ' ἡμῶν γινόμενα, Δέσποτα, καὶ ἔοικας ἀποστρεφομένῳ, καὶ οὐ θεωμένῳ, ἀλλ᾽ ἐπιλελησμένῳ, καὶ τούτου χάριν οὐ κηδομένῳ· ἡμεῖς δὲ πτωχεύομεν, τῆς ἐπικουρίας τὸν πλοῦτον οὐκ ἔχοντες.
«Hinati to prosōpon sou apostrepheis? epilanthanę̄ tēs ptōcheias hēmōn, kai tēs thlipseōs hēmōn. » Parorą?, phēsi, ta kath' hēmōn ginomena, Despota, kai eoikas apostrephomenǭ, kai ou theōmenǭ, all᾽ epilelēsmenǭ, kai toutou charin ou kēdomenǭ; hēmeis de ptōcheuomen, tēs epikourias ton plouton ouk echontes.
"Why do you turn away your face? Do you forget our poverty and our affliction?" "You overlook," he says, "what is done against us, Master, and seem like one who turns away and does not look, but has forgotten and therefore does not care; and we are poor, not having the wealth of help."
Ps 44:24 (43:25 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:24: God seems to turn away and forget his people's need.
Notes on the original text
- Digital text corrected (split word (OCR)): τὸν πλοῦ τον → τὸν πλοῦτον.
Cite (SBL): Theodoret, Interp. Ps. 43.24 (PG 80 80:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-24) · 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.
43.25PG 80 80:1185
«"ὅτι ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν. Ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. Μέχρι τῆς γῆς αὐτῆς κατεκάμφθημεν, ὡς τὴν γαστέρα ἡμῶν αὐτῇ πελάσαι τῇ γῇ· διὰ δὲ τούτων τὴν πολλὴν σημαίνει ταπείνωσιν, καὶ τῶν πολεμίων τὸ κράτος.
«"hoti etapeinōthē eis choun hē psychē hēmōn. Ekollēthē eis gēn hē gastēr hēmōn. Mechri tēs gēs autēs katekamphthēmen, hōs tēn gastera hēmōn autę̄ pelasai tę̄ gę̄; dia de toutōn tēn pollēn sēmainei tapeinōsin, kai tōn polemiōn to kratos.
"For our soul is humbled to the dust; our belly has cleaved to the ground." "We are bowed down to the very ground, so that our belly touches the earth itself." By these words he signifies great humiliation and the power of the enemies.
Ps 44:25 (43:26 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:25: the people are bowed to the dust under their enemies.
Cite (SBL): Theodoret, Interp. Ps. 43.25 (PG 80 80:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-25) · 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.
43.26PG 80 80:1185
« ᾿Ανάστα, Κύριε, βοήθησον ἡμῖν, καὶ λύτρωσαι ἡμᾶς ἕνεκεν τοῦ ὀνόματός σου. » Οὗ δὴ χάριν ἀντιβολοῦμέν σε, Δέσποτα, ἐπιφανῆναι, καὶ λῦσαι τὰς συμφορὰς, καὶ κρείττους ἀποφανῆναι τῶν δυσμενῶν. Ταῦτα δὲ ἅπαντα προεῖπεν ἡ τοῦ Πνεύματος χάρις, τοὺς ἐν ἐκείνοις τοῖς δεινοῖς ἐσομένους διδάσκουσα, καὶ γενναίως ἐνεγκεῖν τὰ προσπίπτοντα, καὶ παρὰ τοῦ Θεοῦ τῶν ὅλων αἰτῆσαι τὴν τούτων ἀπαλλαγήν. Ὅπερ δὴ καὶ δεδράκασιν οἱ θαυμάσιοι ἄνδρες ἐκεῖνοι. Τοῖς γὰρ λόγοις τὸν Θεὸν ἱλεώσαντο, καὶ ὑπ᾿ αὐτοῦ στρατηγούμενοι τοὺς πολεμίους ἐτρέψαντο, καὶ τὴν προτέραν ἐλευθερίαν, ὁμοφύλοις προὐξένησαν.
« ᾿Anasta, Kyrie, boēthēson hēmin, kai lytrōsai hēmas heneken tou onomatos sou. » Hou dē charin antiboloumen se, Despota, epiphanēnai, kai lysai tas symphoras, kai kreittous apophanēnai tōn dysmenōn. Tauta de hapanta proeipen hē tou Pneumatos charis, tous en ekeinois tois deinois esomenous didaskousa, kai gennaiōs enenkein ta prospiptonta, kai para tou Theou tōn holōn aitēsai tēn toutōn apallagēn. Hoper dē kai dedrakasin hoi thaumasioi andres ekeinoi. Tois gar logois ton Theon hileōsanto, kai hyp᾿ autou stratēgoumenoi tous polemious etrepsanto, kai tēn proteran eleutherian, homophylois prouxenēsan.
"Arise, O Lord, help us and redeem us for your name's sake." "For this reason we entreat you, Master, to appear, undo our misfortunes, and show us stronger than our foes." The grace of the Spirit foretold all these things, teaching those who would be in those dangers both to bear nobly what befell them and to ask the God of all for release from it. This those admirable men did. For with these words they propitiated God, and led by him they routed the enemies and won back their former freedom for their people.
Ps 44:26 (43:27 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 44:26: the Spirit taught the Maccabees beforehand how to pray, and by such prayer they won back their people's freedom.
Notes on the original text
- Digital text corrected (lost word (OCR); split word (OCR)): λύτρω σαι → λύτρωσαι; σου. » δὴ χάριν → σου. » Οὗ δὴ χάριν.
Extrabiblical texts: 1 Macc 3:1-4.61 (1 Maccabees [in RC, EO canons]; allusion)
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 43.26 (PG 80 80:1185; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/43-26
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-43-26) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 44
44.1PG 80 80:1187
« Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων; τοῖς υἱοῖς Κορὲ, εἰς σύνεσιν· ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ. » Τὰ λυπηρά προειρηκὼς ὁ προφητικὸς λόγος ἐν τῷ πρὸ τούτου ψαλμῷ, τὰ θυμήρη λοιπὸν προαγορεύει, τοὺς ἀθυμοῦντας ψυχαγωγῶν, καὶ διδάσκων, ὅτι καὶ νικήσουσι, καὶ διαρκέσουσι, καὶ τῆς παρὰ τοῦ Θεοῦ τεύξονται βοηθείας, ἕως ἂν ἐξ αὐτῶν ὁ ἀγαπητὸς Υἱὸς κατὰ σάρκα βλαστήσῃ, καὶ τὴν καινὴν ἀλλοίωσιν τοῖς ἔθνεσι πραγματεύσηται. ᾿Αγαπητὸν γὰρ καλεῖ τοῦ Θεοῦ τὸν Υἱόν· οὕτω γὰρ καὶ ὁ θεῖος Ἡσαΐας φησίν · « ᾿Αμπελὼν ἐγενήθη τῷ ἡγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι. » Τοῦτο καὶ αὐτὸς ὁ Πατὴρ εἰς τὸν Υἱὸν ἀνεκήρυξεν · · Οὗτός ἐστιν ὁ Υιός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. » Οὗτος τὴν διὰ τοῦ ἁγίου βαπτίσματος ἀλλοίωσιν τοῖς ἔθνεσιν ἐδωρήσατο. Περὶ τούτων δὲ ὁ ψαλμὸς προθεσπίζει, οἷς καὶ παρεγγυᾷ τῶν μὲν πατρῴων ἐπιλαθέσθαι θεῶν, τὸν δὲ ἀληθινὸν ἀληθῶς γεραίρειν Θεόν. Τοὺς δὲ ἀλλοιωθησομένους ὁ μὲν Σύμμαχος ἄνθη κέκληκεν· ᾿Ακύλας δὲ καὶ ὁ Θεοδοτίων, κρίνα. "Ανθη δὲ καὶ κρίνα' τοῦ ἦρος βλαστοίς. Ἔαρ δὲ πνευματικὸν, τοῦ Σωτῆρος ἡ παρουσία· ἐν ᾗ εὐφράνθη, κατὰ τὴν Ἡσαίου προφητείαν, « ἡ πάλαι ἔρημος, καὶ ἤνθησεν ὡς κρίνον. » Περὶ τούτων· ἡ παροῦσα προφητεία προαγορεύει, πάντων ὑποδεικνῦσα φυτουργόν τε καὶ γεωργὸν, τὸν ἀλλοιώσαντα · καὶ ἀποφήναντα καρποφόρον.
« Eis to telos, hyper tōn alloiōthēsomenōn? tois huiois Kore, eis synesin; ǭdē hyper tou agapētou. » Ta lypēra proeirēkōs ho prophētikos logos en tǭ pro toutou psalmǭ, ta thymērē loipon proagoreuei, tous athymountas psychagōgōn, kai didaskōn, hoti kai nikēsousi, kai diarkesousi, kai tēs para tou Theou teuxontai boētheias, heōs an ex autōn ho agapētos Huios kata sarka blastēsę̄, kai tēn kainēn alloiōsin tois ethnesi pragmateusētai. ᾿Agapēton gar kalei tou Theou ton Huion; houtō gar kai ho theios Hēsaïas phēsin ; « ᾿Ampelōn egenēthē tǭ hēgapēmenǭ en kerati, en topǭ pioni. » Touto kai autos ho Patēr eis ton Huion anekēryxen ; ; Houtos estin ho Uios mou ho agapētos, en hǭ ēudokēsa. » Houtos tēn dia tou hagiou baptismatos alloiōsin tois ethnesin edōrēsato. Peri toutōn de ho psalmos prothespizei, hois kai parengyą tōn men patrǭōn epilathesthai theōn, ton de alēthinon alēthōs gerairein Theon. Tous de alloiōthēsomenous ho men Symmachos anthē keklēken; ᾿Akylas de kai ho Theodotiōn, krina. "Anthē de kai krina' tou ēros blastois. Ear de pneumatikon, tou Sōtēros hē parousia; en hę̄ euphranthē, kata tēn Hēsaiou prophēteian, « hē palai erēmos, kai ēnthēsen hōs krinon. » Peri toutōn; hē parousa prophēteia proagoreuei, pantōn hypodeiknysa phytourgon te kai geōrgon, ton alloiōsanta ; kai apophēnanta karpophoron.
"To the end; for those who will be changed; for the sons of Korah; for understanding; an ode for the beloved." Having foretold the grievous things in the psalm before this, the prophetic word next foretells the pleasant ones, comforting the despondent and teaching that they will conquer, hold out, and obtain help from God until the beloved Son springs from them according to the flesh and brings about the new change for the nations. He calls the Son of God beloved; for so the divine Isaiah too says, "The beloved had a vineyard on a hill, in a fertile place." This the Father himself proclaimed of the Son: "This is my beloved Son, in whom I am well pleased." He granted the nations the change through holy baptism. The psalm prophesies about these, and urges them to forget their ancestral gods and to honor truly the true God. For "those who will be changed" Symmachus said "flowers," and Aquila and Theodotion "lilies." Flowers and lilies are the shoots of spring; and the spiritual spring is the Savior's coming, in which, according to Isaiah's prophecy, "the desert of old was glad and blossomed like a lily." Concerning these the present prophecy speaks, showing the planter and husbandman of all, who changed them and made them fruitful.
Ps 45:1 (44:1 LXX) (quotation, high confidence) · Isa 5:1 (quotation, high confidence) · Matt 3:17 (quotation, high confidence) · Isa 35:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 45, title: the psalm is about the beloved Son and the nations changed through baptism, called flowers and lilies by the other translators.
Notes on the original text
- Digital text corrected (split word (OCR)): ἦν θησεν → ἤνθησεν; προφη τεία → προφητεία.
Topics: Christology, Baptism
Cite (SBL): Theodoret, Interp. Ps. 44.1 (PG 80 80:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-1) · 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.
44.2PG 80 80:1187
« Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. » Πνευματικοῖς γὰρ ἐντρεφόμενος λόγοις, τοιαύτας ἐρυγὰς ἀναπέμπω, καὶ τοιούτους λόγους προΐεμαι. • Λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ. › Ὃν ἀγαπητὸν ἡ προγραφὴ κέκληκε, βασιλέα καλεῖ τοῦ ψαλμοῦ τὸ προοίμιον· ἔργα δὲ τῆς προφητείας ὁ ἀληθὴς λόγος, ὁ τὰ ἐσόμενα προθεσπίζων. Λέγει τοίνυν, ὅτι περὶ αὐτοῦ τοῦ βασιλέως ποιοῦμαι τοὺς λόγους· καὶ διδάσκων ὡς οὐκ ἀνθρωπίνοις, ἀλλὰ θείοις κέχρηται λόγοις, ἐπήγαγεν· « Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου.» Οὐδὲν, φησὶ, οἰκεῖον φθέγγομαι, οὐδὲ τῆς ἐμῆς διανοίας ὠδῖνας προσφέρω · ἑτέρας δὲ ὑπουργὸς ἐνεργείας ἡ γλῶττα, καὶ αὕτη • μὲν μιμείται κάλαμον· ἡ δὲ χάρις τοῦ πνεύματος, γραμματέα ταχὺν, διὰ ταύτης ἃ βούλεται γράφουσα. Ούτως ὁ προφήτης τὸν δι᾿ αὐτοῦ φθεγγόμενον ὑποδείξας, ἄρχεται τῆς προῤῥήσεως οὕτως θ
« Exēreuxato hē kardia mou logon agathon. » Pneumatikois gar entrephomenos logois, toiautas erygas anapempō, kai toioutous logous proïemai. • Legō egō ta erga mou tǭ basilei. › Hon agapēton hē prographē keklēke, basilea kalei tou psalmou to prooimion; erga de tēs prophēteias ho alēthēs logos, ho ta esomena prothespizōn. Legei toinyn, hoti peri autou tou basileōs poioumai tous logous; kai didaskōn hōs ouk anthrōpinois, alla theiois kechrētai logois, epēgagen; « Hē glōssa mou kalamos grammateōs oxygraphou.» Ouden, phēsi, oikeion phthengomai, oude tēs emēs dianoias ōdinas prospherō ; heteras de hypourgos energeias hē glōtta, kai hautē • men mimeitai kalamon; hē de charis tou pneumatos, grammatea tachyn, dia tautēs ha bouletai graphousa. Outōs ho prophētēs ton di᾿ autou phthengomenon hypodeixas, archetai tēs prorrhēseōs houtōs th
"My heart has belched forth a good word." "Nourished on spiritual words, I send up such belchings and utter such words." "I speak my works to the king." The one whom the title called beloved, the opening of the psalm calls king. The works of prophecy are the true word that foretells the future. He says, then: "I make my words about the king himself." And teaching that he uses not human but divine words, he added: "My tongue is the pen of a swift scribe." "I utter nothing of my own," he says, "nor offer the labor pains of my own mind; my tongue is the servant of another working. It imitates a pen, while the grace of the Spirit is the swift scribe, writing through it what it wishes." Having thus shown the one who speaks through him, the prophet begins his prediction thus:
Ps 45:1 (44:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 45:1: the prophet speaks of the King, Christ, and his tongue is only the pen with which the Spirit writes.
Notes on the original text
- Digital text corrected (Latin character for a Greek letter (OCR); split word with stray letter (OCR)): διὰ ταύτης & βούλεται → διὰ ταύτης ἃ βούλεται; ὑποδείΟ ξας → ὑποδείξας.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Ps. 44.2 (PG 80 80:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-2) · 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.
44.3PG 80 80:1187
«Ωραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· ἐξεχύθη χάρις ἐν χείλεσί σου, διὰ τοῦτο ηὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. • Σὺ, φησὶν, ὃν ὠνόμασα βασιλέα, ὃν διὰ τῆς προγραφῆς ἀγαπητὸν προσηγόρευσα, κάλλει μὲν νικᾷς τῶν ἀνθρώπων τὴν φύσιν, σοφίας δὲ προχέεις διὰ τῆς γλώσσης πηγάς, καὶ ταῦτα οὐ πρόσκαιρα, ἀλλ᾽ αἰώνια ἔχεις. Ἰστέον δὲ, ὅτι οὐ τὰ θεῖα, ἀλλὰ τὰ ἀνθρώπεια τοῦ Δεσπότου Χριστοῦ ὁ προφητικὸς παρεδήλωσε λόγος· οὐ γὰρ ἂν ἀνθρώποις τὸν Θεὸν λόγον ἀπείκασεν, οὐδ᾽ ἂν τοῦτον ἔφη παρὰ Θεοῦ δεδέχθαι τὴν εὐλογίαν. Οὗτος γὰρ ἄβυσσος ἀγαθῶν εὐλογίαν τοῖς πιστοῖς ἀναβλύζουσα. Τὰ ἀνθρώπεια τοίνυν διὰ τῶνδε τῶν λόγων τοῦ Δεσπότου Χριστοῦ προεθέσπισε. Μηδεὶς δὲ ἀντικρὺς ἐναντία τοὺς προφήτας ἀλλήλοις εἰρηκέναι λεγέτω, Ἡσαίου ἀκούων βοῶντος · « Εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. » Ἐκεῖνα γὰρ τὸν σταυρὸν καὶ τὸ πάθος προαναφωνεῖ, ἃ παροινίας καὶ ὕβρεώς ἐστι μεστά. Διὸ δὴ καὶ ἐπήγαγεν ὁ προφήτης· «Ἄνθρωπος ἐν πληγῇ ὢν, καὶ εἰδὼς φέρειν μαλακίαν, ἡτιμάσθη, καὶ οὐκ ἐλογίσθη, » καὶ τὰ ἄλλα ἑξῆς, τὰ τὸ πάθος μηνύοντα. Ὁ δὲ ψαλμὸς κάλλος αὐτοῦ καλεῖ, οὐ τὸ τοῦ σώματος, ἀλλὰ τῆς ἀρετῆς καὶ πάσης δικαιοσύνης, τὸ ἁμαρτίας οὐ δεξάμενον σπίλον, τὸ πάσης κηλίδος ἐλεύθερον.
«Ōraios kallei para tous huious tōn anthrōpōn; exechythē charis en cheilesi sou, dia touto ēulogēse se ho Theos eis ton aiōna. • Sy, phēsin, hon ōnomasa basilea, hon dia tēs prographēs agapēton prosēgoreusa, kallei men nikąs tōn anthrōpōn tēn physin, sophias de procheeis dia tēs glōssēs pēgas, kai tauta ou proskaira, all᾽ aiōnia echeis. Isteon de, hoti ou ta theia, alla ta anthrōpeia tou Despotou Christou ho prophētikos paredēlōse logos; ou gar an anthrōpois ton Theon logon apeikasen, oud᾽ an touton ephē para Theou dedechthai tēn eulogian. Houtos gar abyssos agathōn eulogian tois pistois anablyzousa. Ta anthrōpeia toinyn dia tōnde tōn logōn tou Despotou Christou proethespise. Mēdeis de antikrys enantia tous prophētas allēlois eirēkenai legetō, Hēsaiou akouōn boōntos ; « Eidomen auton, kai ouk eichen eidos, oude kallos, alla to eidos autou atimon, ekleipon para tous huious tōn anthrōpōn. » Ekeina gar ton stauron kai to pathos proanaphōnei, ha paroinias kai hybreōs esti mesta. Dio dē kai epēgagen ho prophētēs; «Anthrōpos en plēgę̄ ōn, kai eidōs pherein malakian, hētimasthē, kai ouk elogisthē, » kai ta alla hexēs, ta to pathos mēnyonta. Ho de psalmos kallos autou kalei, ou to tou sōmatos, alla tēs aretēs kai pasēs dikaiosynēs, to hamartias ou dexamenon spilon, to pasēs kēlidos eleutheron.
"You are beautiful in loveliness beyond the sons of men; grace was poured out on your lips; therefore God has blessed you forever." "You," he says, "whom I named king, whom through the title I called beloved, surpass human nature in beauty and pour out springs of wisdom through your tongue, and you have these not for a time but forever." One should know that the prophetic word indicated not the divine but the human things of Christ the Lord. For he would not have compared God the Word with human beings, nor said that he received the blessing from God; for he is an abyss of good things that gushes up blessing for the faithful. Through these words, then, he foretold the human things of Christ the Lord. Let no one say that the prophets have spoken flatly contrary to one another, hearing Isaiah cry: "We saw him, and he had no form nor beauty; but his form was without honor, failing beyond the sons of men." For those words announce beforehand the cross and the passion, which are full of insolence and outrage. That is why the prophet added: "A man in affliction, and knowing how to bear weakness, he was dishonored and not esteemed," and the rest in order, which tell of the passion. But the psalm calls his beauty not that of the body but that of virtue and all righteousness, which received no stain of sin and is free of every blemish.
Ps 45:2 (44:3 LXX) (quotation, high confidence) · Isa 53:2 (quotation, high confidence) · Isa 53:3 (quotation, high confidence)
Notes and citation
Summary: Psalm 45:2: the King's beauty, which surpasses all, is that of his sinless humanity and virtue, not bodily beauty, so it does not contradict Isaiah 53.
- Some words of Migne's footnotes leaked into the digital text and are removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR accent; footnote words leaked into the text (OCR)): πηγάς. Κύριος. Τοῦ Θεοῦ. πνεύματος. Τοὺς δὲ – καρποφόρον. . Καὶ ὁ Θεοδοτίων. · ῎Ανθη δὲ καὶ κρίνα. τὴν ἔρημον, καὶ ταῦτα → πηγάς, καὶ ταῦτα; ηύλόγησε σε → ηὐλόγησέ σε.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 44.3 (PG 80 80:1187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-3) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
44.5PG 80 80:1189
« Περίζωσαι τὴν ρομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ. Τῇ ὡραιότητί σου καὶ τῷ κάλλει σου, καὶ ἔντεινον, καὶ κατευοδοῦ, καὶ βασίλευε. » Τὴν ὥραν διαγράψας καὶ τὴν σοφίαν, ὑποδείκνυσι καὶ τὴν δύναμιν καὶ τὴν πανοπλίαν, ἦ χρησάμενος τοὺς ἐναντίους κατέλυσε. Καὶ τὸ πάντων ἡμᾶς παραδοξότατον πρᾶγμα διδάσκει. Αὐτὴν γὰρ αὐτοῦ τὴν ὥραν, καὶ πανοπλίαν λέγει, καὶ δύναμιν. « Περίζωσαι » γὰρ, « φησὶ, τὴν ᾿ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου. » Καὶ εἰρηκὼς, « Ἕντεινον, καὶ κατευοδοῦ, καὶ βασίλευε, · εὐθὺς ἐπήγαγεν · · Ἕνεκεν ἀληθείας, καὶ πραότητος, καὶ δικαιοσύνης.» Σαφῶς διὰ τούτων διδάσκων, ὡς ἡ ἀλήθεια, καὶ ἡ πραότης, καὶ ἡ δικαιοσύνη, καὶ κάλλος αὐτοῦ καὶ δύναμις καὶ πανοπλία ἐστὶ, καὶ νίκη. Ἔστι δὲ ἀκοῦσαι αὐτοῦ τοῦ Κυρίου λέγοντος, « Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶὸς εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » Καὶ πάλιν « Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή.» Καὶ πρὸς τὸν θεσπέσιον Ἰωάννην· « ῎Αφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. » Καὶ διὰ τούτων τοῦ ἀλάστορος τὴν τυραννίδα κατέλυσε, καὶ τὸν θάνατον ἔλυσε, καὶ τοῖς πεπιστευκόσι παρέσχε τὴν σωτηρίαν. « Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. · Ἐπειδὴ γὰρ ῥομφαίας ἐμνημόνευσεν, ἀκολούθως καὶ δεξιᾶς ἐποιήσατο μνήμην. Δεξιὰ δὲ αὐτοῦ, τὰ δεξιὰ βουλεύματα, οἷς κεχρημένος τὴν τῆς ἁμαρτίας οὐκ ἐδέξατο προσβολήν. « Τὰ βέλη σου ἠκονημένα, δυνατὲ , λαοὶ ὑποκάτω σου πεσοῦνται ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. • Μεθυπέρβατά ἐστι τὰ ῥήματα. λέγει δὲ, ὅτι τοῖς ὀξέσι βέλεσι κατὰ τῶν πολεμίων χρώμενος, ἐκείνους μὲν εὐθυβόλως βαλεῖς, καὶ τὰς καρδίας αὐτῶν κατατρώσεις. Τοὺς δὲ ὑπ' ἐκείνων τυραννουμένους λαοὺς τὴν σὴν διδάξεις προσκύνησιν. Τὰ βέλὴ σου γὰρ ἠκονημένα, δυνατέ, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. Τούτων δὲ τρωθέντων, λαοὶ ὑποκάτω σου πεσοῦνται, προσφέροντές σοι τὴν ὀφειλομένην προσκύνησιν. Διὰ τούτων τὰ κατὰ τὴν ἐνανθρώπησιν γεγενημένα προαγορεύσας ὁ προφητικὸς λόγος, αὐτοῦ τοῦ ἐνανθρωπήσαντος Θεοῦ Λόγου μετὰ ταῦτα διδάσκει τὴν φύσιν.
« Perizōsai tēn romphaian sou epi ton mēron sou, dynate. Tę̄ hōraiotēti sou kai tǭ kallei sou, kai enteinon, kai kateuodou, kai basileue. » Tēn hōran diagrapsas kai tēn sophian, hypodeiknysi kai tēn dynamin kai tēn panoplian, ē chrēsamenos tous enantious katelyse. Kai to pantōn hēmas paradoxotaton pragma didaskei. Autēn gar autou tēn hōran, kai panoplian legei, kai dynamin. « Perizōsai » gar, « phēsi, tēn ᾿rhomphaian sou epi ton mēron sou, dynate, tę̄ hōraiotēti sou kai tǭ kallei sou. » Kai eirēkōs, « Henteinon, kai kateuodou, kai basileue, ; euthys epēgagen ; ; Heneken alētheias, kai praotētos, kai dikaiosynēs.» Saphōs dia toutōn didaskōn, hōs hē alētheia, kai hē praotēs, kai hē dikaiosynē, kai kallos autou kai dynamis kai panoplia esti, kai nikē. Esti de akousai autou tou Kyriou legontos, « Mathete ap᾿ emou, hoti praos eimi, kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. » Kai palin « Egō eimi hē hodos, kai hē alētheia, kai hē zōē.» Kai pros ton thespesion Iōannēn; « ᾿Aphes arti, houtō gar prepon hēmin esti plērōsai pasan dikaiosynēn. » Kai dia toutōn tou alastoros tēn tyrannida katelyse, kai ton thanaton elyse, kai tois pepisteukosi paresche tēn sōtērian. « Kai hodēgēsei se thaumastōs hē dexia sou. ; Epeidē gar rhomphaias emnēmoneusen, akolouthōs kai dexias epoiēsato mnēmēn. Dexia de autou, ta dexia bouleumata, hois kechrēmenos tēn tēs hamartias ouk edexato prosbolēn. « Ta belē sou ēkonēmena, dynate , laoi hypokatō sou pesountai en kardią tōn echthrōn tou basileōs. • Methyperbata esti ta rhēmata. legei de, hoti tois oxesi belesi kata tōn polemiōn chrōmenos, ekeinous men euthybolōs baleis, kai tas kardias autōn katatrōseis. Tous de hyp' ekeinōn tyrannoumenous laous tēn sēn didaxeis proskynēsin. Ta belē sou gar ēkonēmena, dynate, en kardią tōn echthrōn tou basileōs. Toutōn de trōthentōn, laoi hypokatō sou pesountai, prospherontes soi tēn opheilomenēn proskynēsin. Dia toutōn ta kata tēn enanthrōpēsin gegenēmena proagoreusas ho prophētikos logos, autou tou enanthrōpēsantos Theou Logou meta tauta didaskei tēn physin.
"Gird your sword on your thigh, O mighty one, in your comeliness and your beauty; and bend your bow, and prosper, and reign." Having described his loveliness and wisdom, he also shows his power and the armor with which he destroyed his adversaries. And he teaches us the most astonishing thing of all: he calls his very loveliness both armor and power. For "gird your sword on your thigh, O mighty one," he says, "in your comeliness and your beauty." And having said "Bend your bow, and prosper, and reign," he at once added, "for the sake of truth and meekness and righteousness," clearly teaching by these words that truth, meekness, and righteousness are his beauty and power and armor and victory. One can hear the Lord himself saying, "Learn from me, for I am meek and humble in heart, and you will find rest for your souls"; and again, "I am the way and the truth and the life"; and to the inspired John, "Let it be so now; for thus it is fitting for us to fulfill all righteousness." By these he destroyed the tyranny of the avenging demon, undid death, and granted salvation to believers. "And your right hand will guide you wonderfully." Since he mentioned a sword, he consequently made mention of a right hand. His right hand is his right counsels, with which he did not admit the assault of sin. "Your arrows are sharp, O mighty one; peoples will fall beneath you, in the heart of the king's enemies." The words are in transposed order. He says: "Using sharp arrows against the enemies, you will strike them straight and wound their hearts; and the peoples they held in tyranny you will teach to worship you." For "your arrows are sharp, O mighty one, in the heart of the king's enemies"; and when these are wounded, "peoples will fall beneath you," offering you the worship due. Having by these words foretold what happened in the incarnation, the prophetic word next teaches the nature of God the Word himself who became man.
Ps 45:3 (44:4 LXX) (quotation, high confidence) · Ps 45:4 (44:5 LXX) (quotation, high confidence) · Ps 45:5 (44:6 LXX) (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · John 14:6 (quotation, high confidence) · Matt 3:15 (quotation, high confidence)
Notes and citation
Summary: Psalm 45:3–5: Christ's beauty is his truth, meekness, and righteousness, which are also his weapons; with them he wounded the demons and won the peoples.
Notes on the original text
- Digital text corrected (OCR mark for a letter; marginal verse number with Latin letter (OCR); split word (OCR)): « Κα! ὁδηγήσει → « Καὶ ὁδηγήσει; προσβολήν. s΄. « → προσβολήν. «; τρω θέντων → τρωθέντων.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 44.5 (PG 80 80:1189; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-5) · 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.
44.7PG 80 80:1191
• Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος · ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. · Ἐπειδὴ ταπεινότερα τῆς θείας ἦν ἀξίας τὰ ἄνω εἰρημένα, ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, καὶ διὰ τοῦτο ηὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. · Εἰκότως διὰ τούτων διδάσκει, ὅτι καὶ Θεός ἐστιν, καὶ αἰώνιος Βασιλεὺς, καὶ οὔτε ἀρχὴν εἰληφὼς, οὔτε τέλος ληψόμενος. Τοῦτο δηλοῖ τὸ αἰώνιον. Διὸ δὴ καὶ ὁ Σύμμαχος αἰώνιον αὐτὸν προσηγόρευσεν, ῾Ο θρόνος σοῦ, ὁ Θεὸς, αἰώνιος. Διδάσκει δὲ καὶ τῆς βασιλείας τὸ δίκαιον. « Ῥάβδος γὰρ εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου. » Εἶτα πάλιν ἐπὶ τὰ ἀνθρώπεια καταβαίνει.
• Ho thronos sou, ho Theos, eis ton aiōna tou aiōnos ; rhabdos euthytētos hē rhabdos tēs basileias sou. ; Epeidē tapeinotera tēs theias ēn axias ta anō eirēmena, hōraios kallei para tous huious tōn anthrōpōn, kai dia touto ēulogēse se ho Theos eis ton aiōna. ; Eikotōs dia toutōn didaskei, hoti kai Theos estin, kai aiōnios Basileus, kai oute archēn eilēphōs, oute telos lēpsomenos. Touto dēloi to aiōnion. Dio dē kai ho Symmachos aiōnion auton prosēgoreusen, ῾O thronos sou, ho Theos, aiōnios. Didaskei de kai tēs basileias to dikaion. « Rhabdos gar euthytētos, hē rhabdos tēs basileias sou. » Eita palin epi ta anthrōpeia katabainei.
"Your throne, O God, is forever and ever; a rod of uprightness is the rod of your kingdom." Since what was said above was lower than the divine dignity, "You are beautiful in loveliness beyond the sons of men," and "therefore God has blessed you forever," he fittingly teaches by these words that he is also God and eternal King, having neither received a beginning nor going to receive an end. This is what "eternal" shows. That is why Symmachus too called him eternal: "Your throne, O God, is eternal." He also teaches the justice of his kingdom: "For a rod of uprightness is the rod of your kingdom." Then he comes down again to the human things.
Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 45:2 (44:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 45:6: here the psalm calls the King God, eternal and without beginning or end.
Notes on the original text
- Digital text corrected (OCR accent): ἡὐλόγησε σε → ηὐλόγησέ σε.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 44.7 (PG 80 80:1191; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
44.8PG 80 80:1191
« Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν · διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως, παρὰ τοὺς μετόχους σου. • "Ἢ κατὰ τὸν Σύμμαχον, παρὰ τοὺς ἑταίρους σου. Μέτοχοι δὲ αὐτοῦ εἰσὶ, καὶ ἑταῖροι, καὶ ἀδελφοὶ, κατὰ τὴν ἀνθρωπότητα, οἱ πιστεύσάντες. Οὕτω καὶ ὁ θεῖος ᾿Απόστολος λέγει, « Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάνπερ τὴν ἀπαρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν. » Καὶ πάλιν, « Εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. Οὕτω καὶ τῷ παναγίῳ κέχρισται Πνεύματι, οὐχ ὡς Θεὸς, ἀλλ' ὡς ἄνθρωπος. Ὡς γὰρ Θεὸς, ὁμοούσιον ἔχει τὸ Πνεῦμα · ὡς δὲ ἄνθρωπος, οἷόν τι χρίσμα λαμβάνει τοῦ Πνεύματος τὰ χαρίσματα. Οὕτω καὶ ἠγάπησε δικαιοσύνην, καὶ ἐμίσησεν ἀνομίαν. Γνωμικῆς γὰρ ταῦτα αἱρέσεως , οὐ φυσικῆς δυνάμεως ὡς δὲ Θεὸς, ῥάβδον εὐθύτητος ἔχει τὴν ῥάβδον τῆς βασιλείας.
« Ēgapēsas dikaiosynēn, kai emisēsas anomian ; dia touto echrise se ho Theos, ho Theos sou, elaion agalliaseōs, para tous metochous sou. • "Ē kata ton Symmachon, para tous hetairous sou. Metochoi de autou eisi, kai hetairoi, kai adelphoi, kata tēn anthrōpotēta, hoi pisteusantes. Houtō kai ho theios ᾿Apostolos legei, « Metochoi gar gegonamen tou Christou, eanper tēn aparchēn tēs hypostaseōs mechri telous bebaian kataschōmen. » Kai palin, « Eis to einai auton prōtotokon en pollois adelphois. Houtō kai tǭ panagiǭ kechristai Pneumati, ouch hōs Theos, all' hōs anthrōpos. Hōs gar Theos, homoousion echei to Pneuma ; hōs de anthrōpos, hoion ti chrisma lambanei tou Pneumatos ta charismata. Houtō kai ēgapēse dikaiosynēn, kai emisēsen anomian. Gnōmikēs gar tauta haireseōs , ou physikēs dynameōs hōs de Theos, rhabdon euthytētos echei tēn rhabdon tēs basileias.
"You loved righteousness and hated lawlessness; therefore God, your God, anointed you with the oil of gladness beyond your partners," or, according to Symmachus, "beyond your companions." His partners, companions, and brothers according to the humanity are those who have believed. So the divine Apostle says, "For we have become partners of Christ, if we hold the beginning of our confidence firm to the end"; and again, "that he might be the firstborn among many brothers." So too he was anointed with the all-holy Spirit, not as God but as man. For as God he has the Spirit consubstantial with him, but as man he receives the gifts of the Spirit as a kind of anointing. So too he loved righteousness and hated lawlessness; for these belong to a choice of the will, not to a power of nature. But as God he has the rod of uprightness as the rod of his kingdom.
Ps 45:7 (44:8 LXX) (quotation, high confidence) · Heb 3:14 (quotation, high confidence) · Rom 8:29 (quotation, high confidence)
Notes and citation
Summary: Psalm 45:7: Christ was anointed with the Spirit as man, not as God, with whom the Spirit is consubstantial; his partners are the believers.
- Theodoret's distinction between what belongs to Christ as God and as man is translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray letter (OCR); stray letters (OCR)): χρίσμα το λαμβάνει → χρίσμα λαμβάνει; Γνω μικῆς → Γνωμικῆς; τὴν ῥάβδον τῆς Η βασιλείας → τὴν ῥάβδον τῆς βασιλείας.
Topics: Christology, Trinity
Cite (SBL): Theodoret, Interp. Ps. 44.8 (PG 80 80:1191; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-8) · 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.
44.9PG 80 80:1191
« Σμύρνα, καὶ στακτὴ, καὶ κασσία ἀπὸ τῶν ἱματίων σοῦ, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὐφρανάν σε. Θυγατέρες βασιλέων ἐν τιμῇ σου. • ᾿Αντὶ δὲ βάρεων ἐλεφαντίνων, ᾿Ακύλας καὶ Σύμμαχος, ἀπὸ ναῶν ἐλεφαντίνων εἰρήκασιν. Ὑμάτιον δὲ αὐτοῦ τὸ σῶμα καλεῖ, ὥσπερ καὶ ὁ θεῖος Απόστολος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ καταπέτασμα τοῦτο προσαγορεύει. « Ἔχοντες γὰρ, φησὶ, παῤῥησίαν, ἀδελφοὶ ", εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι τοῦ Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος αὐτοῦ σο, τουτέστι, τῆς σαρκὸς αὐτοῦ. • Σμύρναν δὲ καλεῖ τὸ πάθος • νεκροῖς γὰρ αὕτη σε διαφερόντως προσφέρεται· στακτὴν δὲ καὶ κασσίαν, τὴν ἀπὸ τοῦ πάθους εὐωδίαν. Βάρεις ἐλεφαντίνας, ἢ κατὰ τὸν Σύμμαχον καὶ τὸν ᾿Ακύλαν, ναοὺς ἐλεφαντίνους, τὰς περικαλλεῖς καὶ λαμπρὰς ἐκκλησίας, ἃς ἄρχοντες καὶ βασιλεῖς πανταχοῦ γῆς καὶ θαλάσσης ἐδείμαντο. Προλέγει τοίνυν, ὅτι τὸ μὲν πάθος κατὰ τὸ σῶμα γενήσεται εὐωδίας δὲ πᾶσαν τὴν οἰκουμένην ἐμπλήσει, ὡς τοὺς πάλαι πλανωμένους λαοὺς, ἐγεῖραι δ αὐτῷ εἰς κάλλος ἐξησκημένους ναοὺς, καὶ βασιλικῷ διαλάμποντας κόσμῳ. Τῶν δὲ ἐκκλησιῶν τὴν πρόῤῥησιν ποιησάμενος, αϊ παστάδων καὶ νυμφώνων ἐπέχουσι τάξιν, εἰκότως καὶ τῆς νύμφης προαγορεύει τὸν κόσμον, καὶ τὴν ὥραν, καὶ τὸ γένος, καὶ τὴν ἁρμόττουσαν αὐτῇ προσφέρει παραίνεσιν. « Παρέστη βασίλισσα ἐκ δεξιῶν σου, ἱματισμῷ σε διαχρύσῳ περιβεβλημένη, πεποικιλμένη. » Διὰ τούτων καὶ τοῦ κόσμου τὴν πολυτέλειαν καὶ τὴν ἄκραν αὐτῆς ὑποδείξας τιμὴν, τῷ τε βασιλίδα καλέσαι, καὶ τῷ στῆναι τοῦ τοσούτου βασιλέως ἐκ δεξιῶν, εἰσηγεῖται καὶ παραινεῖ τὰ συμφέροντα. « ῎Ακουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου · καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου.» Ταῦτα δὲ οὐδαμῶς Ἰουδαίοις ἁρμόττει ἐπ᾿ εὐσεβείᾳ προγόνων σεμνυνομένοις, δι' οὓς καὶ ἐπὶ πλεῖστον τῆς θείας κηδεμονίας ἀπἐλαυσαν. Ἰουδαίοις γὰρ τῇ τῶν πατέρων ἀκολουθεῖν εὐσεβείᾳ κελεύει, οὐκ ἐπιλανθάνεσθαι τῶν πατέρων παρεγγυᾷ · ἡ δὲ ἐξ ἐθνῶν Ἐκκλησία, πατέρας ἔσχε καὶ προγόνους εἰδώλοις δεδουλευκότας. Ταύτην τοιγαροῦν συμβουλεύει μηδὲν τῶν πατρῴων ἐθῶν ἐν δὲ τῇ μνήμῃ καταλιπεῖν· καὶ θυγατέρα δὲ αὐτὴν ὀνομάζει τὸ Πνεῦμα τὸ ἅγιον, ὡς τὴν πνευματικὴν ἀναγέννησιν δεξαμένην. Ὑπισχνείται δὲ αὐτῇ φυλαττούσῃ τὰς ὑποθήκας τοῦ βασιλέως τὸν ἔρωτα. « Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. » Εἶτα καὶ τὴν αὐτῆς φύσιν, καὶ τὴν τοῦ βασιλέως ἀξίαν διδάσκει. • Ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. Καὶ θυγάτηρ Τύρου ἐν δώροις. » Οἱ μὲν οὖν ἄλλοι τρεῖς ἑρμηνευταὶ αὐτὴν ἐκέλευσαν ποιήσασθαι τὴν προσκύνησιν. Καὶ ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων ἡρμήνευσαν · Καὶ προσκύνησον αὐτῷ. Ὁ δὲ Σύμμαχος· Αὐτὸς γὰρ Κύριός σου, καὶ προσκύνει αὐτόν. Οἱ δὲ Ἑβδομήκοντα τὴν βασιλίδα διδάσκουσιν, ὅτι οὐκ αὐτῆς ἐστι μόνος Κύριος ὁ νυμφίος, ἀλλὰ καὶ τῶν ὅτι ἀντιλέγειν τολμώντων· ὡς καὶ τῆς Τύρου τὰς θυγατέρας δῶρα προσοῖσαι, καὶ τὴν δουλείαν δηλῶσαι. Διὰ τούτων δὲ πᾶσαν ἠνίξατο τὴν ἀσέβειαν. Σύνηθες γὰρ τῇ Γραφῇ το τὸ πᾶν ἀπὸ μέρους δηλοῦν. Οὕτως Ἡ ἀλλαχοῦ διὰ τοῦ Λιβάνου πᾶσαν τῆς δεισιδαιμονίας τὴν παῦλαν προαγορεύει. Ὁ γὰρ Λίβανος, φησὶ, σὺν τοῖς ὑψηλοῖς πεσεῖται. Ἐν δὲ τοῖς ἑξῆς καὶ πλειόνων μέμνηται· « Τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ αὐτοῦ. · Πρόσωπον δὲ τῆς Ἐκκλησίας κυρίως μὲν αὐτὸς ὁ τὸ Δεσπότης · κεφαλή το γάρ ἐστι τοῦ σώματος· « Αὐτὸν γὰρ, φησὶν, ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἑκκλησίᾳ. • Ἔπειτα δὲ καὶ τὸ ἱερατικὸν τάγμα οἷόν τι πρόσωπον ὑπάρχει τῆς Ἐκκλησίας, ἅτε δὴ πλείονα πνευματικὴν το περιβεβλημένον ἀξίαν. Ἔστι " δὲ ἰδεῖν καὶ τήνδε τὴν προφητείαν δεξαμένην τὸ πέρας· οἱ γὰρ πλούτῳ κομῶντες, καὶ τῶν μεγίστων άξιωμάτων τὴν περιφάνειαν ἔχοντες, τὸ καλούμενον τῆς Ἐκκλησίας γεραίρουσι πρόσωπον. Ἐπειδὰν δὲ ἐν ἱματισμῷ διαχρύσῳ περιβεβλῆσθαι ἔφη τὴν βασιλίδα· εὐτέλεια δὲ περιβολαίων κοσμεῖ τοὺς τῆς ἀρετῆς ἀθλητάς· διὸ δὴ καὶ τοιούτοις κεχρημένοι διατελοῦσιν, ἑρμηνεύει τοῦ κόσμου τὴν πολυτέλειαν. • Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν, ἐν κροσσωτοῖς χρυσοῖς. Περιβεβλημένη, πεποικιλμένη. » Ἔνδοθεν ἔχει, φησὶ, τῆς ἀρετῆς τὴν εὐπρέπειαν, καὶ τοῖς παντοδαποῖς τοῦ ἁγίου Πνεύματος διαλάμπει χαρίσμασιν. Ἐπειδὴ γὰρ διάφοροι τοῦ θείου Πνεύματος αἱ ἐνέργειαι διαιρέσεις γὰρ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα · καὶ ᾧ μὲν διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ γένη γλωσσῶν· ἐκ πολλῶν δὲ πνευματικῶν ἀνθρώπων δεξαμένων διάφορα χαρίσματα ἡ Ἐκκλησία συνέστηκεν · εἰκότως κροσσοῖς ἀπείκασε χρυσοῖς τὴν τῶν χαρισμάτων διαίρεσιν. Διήρηνται γὰρ ἀπ᾿ ἀλλήλων οἱ κροσσοὶ, καὶ πάλιν Η ἥνωνται ὡς τῆς αὐτῆς ἐξηρτημένοι στολῆς. • ᾿Απενεχθήσονται παρθένοι τῷ βασιλεῖ ὀπίσω αὐτῆς, αἱ πλησίον αὐτῆς ἱ ἀπενεχθήσοντα! σοι. ᾿Απενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει · ἀχθήσονται εἰς ναὸν βασιλέως. » Ἐπειδὴ γὰρ οὐχ ἅπαντες τὴν ἄκραν ἔχουσι τελειότητα, τοὺς μὲν καλεῖ νύμφην, ὡς τελείους ἐν ἀρετῇ, τοὺς δὲ παρθένους, ὡς ἀκήρατον φυλάξαντας ἣν παρέλαβον πίστιν. Λέγει δὲ ὅμως καὶ ταύτας ἀκολούθους εἶναι τῆς βασιλίδος, καὶ εἰς τὸν βασιλικὸν σὺν αὐτῇ εἰσιέναι νεών. Ταύτην ἡμᾶς τὴν διαφορὰν ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἐδίδαξε, φήσας · « Πολλαὶ μοναὶ παρὰ τῷ Πατρί μου. » Συνῳδὰ καὶ ὁ μακάριος ἔφη Παῦλος, « Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν· ὥσπερ γὰρ ἐν τῷ ᾿Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι. » « ᾿Αντὶ τῶν πατέρων σου ἐγεννήθησαν οἱ υἱοί σου, καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. • Εἰπάτωσαν Ἰουδαῖοι, τίνας ἔσχον υἱοὺς πάσης ἄρξαντας τῆς οἰκουμένης; ᾿Αλλ᾿ ᾿ οὐκ ἂν δείξαντο · οὔτε γὰρ ἦρξαν, οὔτε ἄρχουσιν, ἀλλὰ τὴν ἐσχάτην δουλείαν δουλεύουσιν , οἱ δὲ θεῖοι ἀπόστολοι, πατέρας ἐσχηκότες τοὺς πατριάρχας, γῆς καὶ θαλάττης καὶ μετὰ θάνατον ἄρχουσιν οἷόν τινες ὕπαρχοι, καὶ στρατηγοί, καταστάντες ὑπὸ τοῦ παμβασιλέως Χριστοῦ. Καὶ οἱ μετ᾿ ἐκείνους δὲ, οὓς οὐκ ἄν τις ἁμάρτοι καλέσας τῆς Ἐκκλησίας υἱοὺς, οἱ νικηφόροι φημὶ μάρτυρες τὴν αὐτὴν ἐτάχθησαν διέπειν ἀρχὴν, καὶ πάντας ἔχουσι νῦν ὁ ὑπηκόους · τοὺς μὲν πόθῳ τοῦτο ποιεῖν αἱρουμένους, τοὺς δὲ τῷ φόβῳ βιαζομένους. « Μνησθήσομαι ὁ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ. Διὰ τοῦτο λαοὶ ἐξομολογήσονταί σοι εἰς τὸν αἰῶνα · τοῦ αἰῶνος. • Ταῦτα προθεσπίσας ὁ Ψαλμῳδὸς, ἐν ἑκάστῃ γενεᾷ διὰ τῶν κατὰ καιρὸν εὐσεβῶν τὸ ὄνομα τὸ θεῖον ἀνυμνεῖν ὑπισχνείται. Οὕτω γὰρ καὶ οἱ τρεῖς ἐξέδωκαν· « ᾿Ανυμνήσω τὸ ὄνομά σου καθ' ἑκάστην γενεὰν, διὰ τοῦτο λαοὶ ὑμνήσουσί σε εἰς αἰῶνα διηνεκῶς. » Τῇ γὰρ ὑπ᾿ ἐμοῦ συγγραφείσῃ χρώμενοι μελῳδίᾳ πάντες οἱ κατὰ τὴν οἰκουμένην λαοὶ, καὶ διὰ ταύτης τὴν παρασχεθεῖσαν αὐτοῖς σωτηρίαν ἄνωθεν προῤῥηθεῖσαν μανθάνοντες, σὲ τὸν εὐεργέτην καὶ χορηγὸν τῶν ἀγαθῶν ἀνυμνοῦντες διατελέσουσι.
« Smyrna, kai staktē, kai kassia apo tōn himatiōn sou, apo bareōn elephantinōn, ex hōn euphranan se. Thygateres basileōn en timę̄ sou. • ᾿Anti de bareōn elephantinōn, ᾿Akylas kai Symmachos, apo naōn elephantinōn eirēkasin. Hymation de autou to sōma kalei, hōsper kai ho theios Apostolos en tę̄ pros Hebraious Epistolę̄ katapetasma touto prosagoreuei. « Echontes gar, phēsi, parrhēsian, adelphoi ", eis tēn eisodon tōn hagiōn en tǭ haimati tou Iēsou, hēn enekainisen hēmin hodon prosphaton kai zōsan dia tou katapetasmatos autou so, toutesti, tēs sarkos autou. • Smyrnan de kalei to pathos • nekrois gar hautē se diapherontōs prospheretai; staktēn de kai kassian, tēn apo tou pathous euōdian. Bareis elephantinas, ē kata ton Symmachon kai ton ᾿Akylan, naous elephantinous, tas perikalleis kai lampras ekklēsias, has archontes kai basileis pantachou gēs kai thalassēs edeimanto. Prolegei toinyn, hoti to men pathos kata to sōma genēsetai euōdias de pasan tēn oikoumenēn emplēsei, hōs tous palai planōmenous laous, egeirai d autǭ eis kallos exēskēmenous naous, kai basilikǭ dialampontas kosmǭ. Tōn de ekklēsiōn tēn prorrhēsin poiēsamenos, aï pastadōn kai nymphōnōn epechousi taxin, eikotōs kai tēs nymphēs proagoreuei ton kosmon, kai tēn hōran, kai to genos, kai tēn harmottousan autę̄ prospherei parainesin. « Parestē basilissa ek dexiōn sou, himatismǭ se diachrysǭ peribeblēmenē, pepoikilmenē. » Dia toutōn kai tou kosmou tēn polyteleian kai tēn akran autēs hypodeixas timēn, tǭ te basilida kalesai, kai tǭ stēnai tou tosoutou basileōs ek dexiōn, eisēgeitai kai parainei ta sympheronta. « ᾿Akouson, thygater, kai ide, kai klinon to ous sou ; kai epilathou tou laou sou, kai tou oikou tou patros sou.» Tauta de oudamōs Ioudaiois harmottei ep᾿ eusebeią progonōn semnynomenois, di' hous kai epi pleiston tēs theias kēdemonias apelausan. Ioudaiois gar tę̄ tōn paterōn akolouthein eusebeią keleuei, ouk epilanthanesthai tōn paterōn parengyą ; hē de ex ethnōn Ekklēsia, pateras esche kai progonous eidōlois dedouleukotas. Tautēn toigaroun symbouleuei mēden tōn patrǭōn ethōn en de tę̄ mnēmę̄ katalipein; kai thygatera de autēn onomazei to Pneuma to hagion, hōs tēn pneumatikēn anagennēsin dexamenēn. Hypischneitai de autę̄ phylattousę̄ tas hypothēkas tou basileōs ton erōta. « Kai epithymēsei ho basileus tou kallous sou. » Eita kai tēn autēs physin, kai tēn tou basileōs axian didaskei. • Hoti autos esti Kyrios sou, kai proskynēseis autǭ. Kai thygatēr Tyrou en dōrois. » Hoi men oun alloi treis hermēneutai autēn ekeleusan poiēsasthai tēn proskynēsin. Kai ho men ᾿Akylas kai ho Theodotiōn hērmēneusan ; Kai proskynēson autǭ. Ho de Symmachos; Autos gar Kyrios sou, kai proskynei auton. Hoi de Hebdomēkonta tēn basilida didaskousin, hoti ouk autēs esti monos Kyrios ho nymphios, alla kai tōn hoti antilegein tolmōntōn; hōs kai tēs Tyrou tas thygateras dōra prosoisai, kai tēn douleian dēlōsai. Dia toutōn de pasan ēnixato tēn asebeian. Synēthes gar tę̄ Graphę̄ to to pan apo merous dēloun. Houtōs Hē allachou dia tou Libanou pasan tēs deisidaimonias tēn paulan proagoreuei. Ho gar Libanos, phēsi, syn tois hypsēlois peseitai. En de tois hexēs kai pleionōn memnētai; « To prosōpon sou litaneusousin hoi plousioi tou laou autou. ; Prosōpon de tēs Ekklēsias kyriōs men autos ho to Despotēs ; kephalē to gar esti tou sōmatos; « Auton gar, phēsin, edōke kephalēn hyper panta tę̄ Hekklēsią. • Epeita de kai to hieratikon tagma hoion ti prosōpon hyparchei tēs Ekklēsias, hate dē pleiona pneumatikēn to peribeblēmenon axian. Esti " de idein kai tēnde tēn prophēteian dexamenēn to peras; hoi gar ploutǭ komōntes, kai tōn megistōn axiōmatōn tēn periphaneian echontes, to kaloumenon tēs Ekklēsias gerairousi prosōpon. Epeidan de en himatismǭ diachrysǭ peribeblēsthai ephē tēn basilida; euteleia de peribolaiōn kosmei tous tēs aretēs athlētas; dio dē kai toioutois kechrēmenoi diatelousin, hermēneuei tou kosmou tēn polyteleian. • Pasa hē doxa tēs thygatros tou basileōs esōthen, en krossōtois chrysois. Peribeblēmenē, pepoikilmenē. » Endothen echei, phēsi, tēs aretēs tēn euprepeian, kai tois pantodapois tou hagiou Pneumatos dialampei charismasin. Epeidē gar diaphoroi tou theiou Pneumatos hai energeiai diaireseis gar charismatōn eisi, to de auto Pneuma ; kai hǭ men dia tou Pneumatos didotai logos sophias, allǭ de gnōseōs kata to auto Pneuma, heterǭ de pistis en tǭ autǭ Pneumati, allǭ de prophēteia, allǭ de genē glōssōn; ek pollōn de pneumatikōn anthrōpōn dexamenōn diaphora charismata hē Ekklēsia synestēken ; eikotōs krossois apeikase chrysois tēn tōn charismatōn diairesin. Diērēntai gar ap᾿ allēlōn hoi krossoi, kai palin Ē hēnōntai hōs tēs autēs exērtēmenoi stolēs. • ᾿Apenechthēsontai parthenoi tǭ basilei opisō autēs, hai plēsion autēs hi apenechthēsonta! soi. ᾿Apenechthēsontai en euphrosynę̄ kai agalliasei ; achthēsontai eis naon basileōs. » Epeidē gar ouch hapantes tēn akran echousi teleiotēta, tous men kalei nymphēn, hōs teleious en aretę̄, tous de parthenous, hōs akēraton phylaxantas hēn parelabon pistin. Legei de homōs kai tautas akolouthous einai tēs basilidos, kai eis ton basilikon syn autę̄ eisienai neōn. Tautēn hēmas tēn diaphoran ho Kyrios en tois hierois Euangeliois edidaxe, phēsas ; « Pollai monai para tǭ Patri mou. » Synǭda kai ho makarios ephē Paulos, « Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾿ anthrōpou anastasis nekrōn; hōsper gar en tǭ ᾿Adam pantes apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthēsontai, hekastos de en tǭ idiǭ tagmati. » « ᾿Anti tōn paterōn sou egennēthēsan hoi huioi sou, katastēseis autous archontas epi pasan tēn gēn. • Eipatōsan Ioudaioi, tinas eschon huious pasēs arxantas tēs oikoumenēs? ᾿All᾿ ᾿ ouk an deixanto ; oute gar ērxan, oute archousin, alla tēn eschatēn douleian douleuousin , hoi de theioi apostoloi, pateras eschēkotes tous patriarchas, gēs kai thalattēs kai meta thanaton archousin hoion tines hyparchoi, kai stratēgoi, katastantes hypo tou pambasileōs Christou. Kai hoi met᾿ ekeinous de, hous ouk an tis hamartoi kalesas tēs Ekklēsias huious, hoi nikēphoroi phēmi martyres tēn autēn etachthēsan diepein archēn, kai pantas echousi nyn ho hypēkoous ; tous men pothǭ touto poiein hairoumenous, tous de tǭ phobǭ biazomenous. « Mnēsthēsomai ho onomatos sou en pasę̄ geneą kai geneą. Dia touto laoi exomologēsontai soi eis ton aiōna ; tou aiōnos. • Tauta prothespisas ho Psalmǭdos, en hekastę̄ geneą dia tōn kata kairon eusebōn to onoma to theion anymnein hypischneitai. Houtō gar kai hoi treis exedōkan; « ᾿Anymnēsō to onoma sou kath' hekastēn genean, dia touto laoi hymnēsousi se eis aiōna diēnekōs. » Tę̄ gar hyp᾿ emou syngrapheisę̄ chrōmenoi melǭdią pantes hoi kata tēn oikoumenēn laoi, kai dia tautēs tēn paraschetheisan autois sōtērian anōthen prorrhētheisan manthanontes, se ton euergetēn kai chorēgon tōn agathōn anymnountes diatelesousi.
"Myrrh and stacte and cassia from your garments, from ivory palaces, from which they gladdened you. Daughters of kings are in your honor." For "ivory palaces" Aquila and Symmachus said "ivory temples." He calls his body a garment, as the divine Apostle in the Epistle to the Hebrews calls it a veil: "Having confidence, brothers," he says, "to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the veil, that is, through his flesh." Myrrh he calls the passion, for it is applied especially to the dead; stacte and cassia, the fragrance from the passion. The ivory palaces, or according to Symmachus and Aquila the ivory temples, are the very beautiful and splendid churches that rulers and kings have built everywhere on land and sea. He foretells, then, that the passion will take place in the body, but will fill the whole world with fragrance, so that the peoples once astray raise to him temples finished in beauty and shining with royal ornament. Having made the prediction of the churches, which take the place of bridal chambers and porticoes, he fittingly also foretells the bride's adornment, beauty, and race, and offers her suitable exhortation. "The queen stood at your right hand, clothed in a robe woven with gold, embroidered." Having shown by these the costliness of her adornment and her highest honor, both by calling her queen and by her standing at the right hand of so great a king, he introduces and urges what is profitable. "Hear, daughter, and see, and incline your ear; and forget your people and your father's house." These words in no way fit the Jews, who pride themselves on the piety of their forefathers, for whose sake they enjoyed divine care for a very long time. For he bids the Jews follow the piety of their fathers, he does not charge them to forget their fathers; but the church from the nations had fathers and forefathers who served idols. Her, then, he counsels to leave none of the ancestral customs even in memory; and the Holy Spirit calls her daughter, as having received spiritual rebirth. To her, if she keeps the king's precepts, he promises the king's love. "And the king will desire your beauty." Then he teaches both her nature and the king's dignity: "For he is your Lord, and you will worship him. And the daughter of Tyre with gifts." The other three translators bade her make the worship. Aquila and Theodotion rendered, "And worship him," and Symmachus, "For he is your Lord, and worship him." The Seventy teach the queen that the bridegroom is Lord not of her alone, but also of those who dare to speak against her, so that even the daughters of Tyre will offer gifts and show their servitude. By these he hinted at all impiety; for it is customary for Scripture to indicate the whole by a part. So elsewhere, through Lebanon, it foretells the end of all superstition: "For Lebanon," it says, "will fall with its lofty ones." In what follows he mentions more: "The rich of the people will entreat your face." The face of the church is properly the Lord himself, for he is head of the body: "For he gave him," it says, "as head over all things to the church." Then the priestly order too is, as it were, a face of the church, since it is clothed with greater spiritual dignity. One can see this prophecy too fulfilled; for those who pride themselves on wealth and have the luster of the highest offices honor what is called the face of the church. Since he said the queen was clothed in a robe woven with gold (but plainness of garments adorns the athletes of virtue, which is why they keep to such dress), he interprets the costliness of the adornment: "All the glory of the king's daughter is within, in golden fringes, clothed, embroidered." "She has the comeliness of virtue within," he says, "and shines with the gifts of the Holy Spirit of every kind." For since the workings of the divine Spirit are various (for there are distributions of gifts, but the same Spirit; to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith by the same Spirit, to another prophecy, to another kinds of tongues), and the church is made up of many spiritual people who have received various gifts, he fittingly likened the distribution of gifts to golden fringes. For the fringes are divided from one another and again united, as hanging from the same robe. "Virgins will be brought to the king after her; her companions will be brought to you. They will be brought with gladness and exultation; they will be led into the king's temple." Since not all have the highest perfection, he calls some the bride, as perfect in virtue, and others virgins, as having kept undefiled the faith they received. Yet he says that these too are followers of the queen and enter the royal temple with her. This difference the Lord taught us in the holy Gospels, saying, "In my Father's house are many dwelling places." In harmony with this the blessed Paul said: "For since death came through a man, the resurrection of the dead also came through a man; for as in Adam all die, so also in Christ all will be made alive, but each in his own order." "In place of your fathers your sons were born; you will make them rulers over all the earth." Let the Jews say what sons they had who ruled the whole world. But they could not show any; for they neither ruled nor rule, but serve the utmost slavery. But the divine apostles, who had the patriarchs as fathers, rule land and sea even after death, appointed as governors and generals by Christ the King of all. And those after them, whom one would not be wrong to call sons of the church (I mean the victorious martyrs), were appointed to exercise the same rule, and now have all as subjects, some choosing to do this from longing, others compelled by fear. "I will remember your name in every generation and generation. Therefore peoples will confess you forever and ever." The psalmist, having foretold these things, promises to hymn the divine name in each generation through the pious of each time. So too the three rendered: "I will hymn your name in each generation; therefore peoples will hymn you forever, continually." "For all the peoples throughout the world, using the melody I have written, and learning through it that the salvation granted them was foretold long before, will continue hymning you, the benefactor and supplier of good things."
Ps 45:8 (44:9 LXX) (quotation, high confidence) · Ps 45:9 (44:10 LXX) (quotation, high confidence) · Ps 45:10 (44:11 LXX) (quotation, high confidence) · Ps 45:11 (44:12 LXX) (quotation, high confidence) · Ps 45:12 (44:13 LXX) (quotation, high confidence) · Ps 45:13 (44:14 LXX) (quotation, high confidence) · Ps 45:14 (44:15 LXX) (quotation, high confidence) · Ps 45:15 (44:16 LXX) (quotation, high confidence) · Ps 45:16 (44:17 LXX) (quotation, high confidence) · Ps 45:17 (44:18 LXX) (quotation, high confidence) · Heb 10:19 (quotation, high confidence) · Heb 10:20 (quotation, high confidence) · Isa 10:34 (quotation, high confidence) · Eph 1:22 (quotation, high confidence) · 1 Cor 12:4 (quotation, high confidence) · 1 Cor 12:8 (quotation, high confidence) · 1 Cor 12:9 (quotation, high confidence) · 1 Cor 12:10 (quotation, high confidence) · John 14:2 (quotation, high confidence) · 1 Cor 15:21 (quotation, high confidence) · 1 Cor 15:22 (quotation, high confidence) · 1 Cor 15:23 (quotation, high confidence)
Notes and citation
Summary: Psalm 45:8–17: the King's fragrant garment is his body and passion; the queen is the church from the nations, told to forget her idolatrous ancestry, adorned within by the Spirit's gifts; her sons are the apostles and martyrs who rule the world.
- A passage displaced by the OCR (on plainness of dress) is restored to its place by logged corrections.
- Theodoret's statements about the Jews are translated as written.
Notes on the original text
- Digital text corrected (Latin letter in a Greek word (OCR); displaced lines restored and marginal number removed (OCR); lines displaced by the OCR; restored below; marginal verse number (OCR); marginal verse numbers (OCR)): αὐτὴν ἐκέλευσαν λίδα· εὐτέλεια δὲ περιβολαίων κοσμεῖ τοὺς τῆς ἀρετῆς ἀθλητάς· διὸ δὴ καὶ τοιούτοις κεχρημένοι διατελοῦσιν, ἑρμηνεύει τοῦ κόσμου τὴν πολυτέλειαν. ποιήσασθαι τὴν προσκύνησιν. → αὐτὴν ἐκέλευσαν ποιήσασθαι τὴν προσκύνησιν.; περιβεβλῆσθαι ἔφη τὴν βασιιδ, ιε'. • → περιβεβλῆσθαι ἔφη τὴν βασιλίδα· εὐτέλεια δὲ περιβολαίων κοσμεῖ τοὺς τῆς ἀρετῆς ἀθλητάς· διὸ δὴ καὶ τοιούτοις κεχρημένοι διατελοῦσιν, ἑρμηνεύει τοῦ κόσμου τὴν πολυτέλειαν. •; γῆς καὶl θαλάττης → γῆς καὶ θαλάττης; τὰ συμφέροντα. ια΄. « → τὰ συμφέροντα. «; τὸν ἔρωτα. ιβ'. « → τὸν ἔρωτα. «; ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι. » ιζ'. ε ᾿Αντὶ → ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι. » « ᾿Αντὶ; ὑπηκόους · τοὺς μὲν πόθῳ τοῦτο ποιεῖν αἱρουμένους, τοὺς δὲ τῷ φόβῳ βιαζομένους. ιη΄, ιθ΄. « → ὑπηκόους · τοὺς μὲν πόθῳ τοῦτο ποιεῖν αἱρουμένους, τοὺς δὲ τῷ φόβῳ βιαζομένους. «.
Topics: Christology, Church office, Martyrdom
Cite (SBL): Theodoret, Interp. Ps. 44.9 (PG 80 80:1191; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/44-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-44-9) · 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.