Interpretation of the Psalms 48.1–49.23
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 48
48.1PG 80 80:1217
« Εἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ ψαλμός.» Ὁ θεῖος τῶν ἀποστόλων χορὸς καὶ ἤδη τοῖς ἔθνεσι παρηγγύησε τὸν ἐπινίκιον ὕμνον προσενεγκεῖν τῷ Θεῷ· καὶ νῦν ὡσαύτως τοῖς αὐτοῖς ἔθνεσι προσφέρει παραίνεσιν, προσθεῖναι τῇ πίστει τοῦ βίου τὴν ἀρετήν. Καὶ διδάσκει τοῦ πλούτου τὸ μάταιον, καὶ τῆς τοῦ κόσμου σοφίας τὸ ἀκερδές. Προλέγει δὲ καὶ τὴν ἐσομένην κρίσιν, καὶ τὴν ἀξίαν ἀντίδοσιν. Διὰ τοῦτο καὶ εἰς τὸ τέλος ὁ ψαλμὸς ἐπιγέγραπται, ὡς παντὸς τοῦ βίου τὸ τέλος προαγορεύων.
« Eis to telos, tois huiois Kore psalmos.» Ho theios tōn apostolōn choros kai ēdē tois ethnesi parēngyēse ton epinikion hymnon prosenenkein tǭ Theǭ; kai nyn hōsautōs tois autois ethnesi prospherei parainesin, prostheinai tę̄ pistei tou biou tēn aretēn. Kai didaskei tou ploutou to mataion, kai tēs tou kosmou sophias to akerdes. Prolegei de kai tēn esomenēn krisin, kai tēn axian antidosin. Dia touto kai eis to telos ho psalmos epigegraptai, hōs pantos tou biou to telos proagoreuōn.
"To the end; a psalm for the sons of Korah." The divine choir of the apostles had already charged the nations to offer the victory hymn to God; and now likewise it offers the same nations an exhortation to add virtue of life to faith. It teaches the vanity of wealth and the unprofitableness of the wisdom of the world. It also foretells the coming judgment and the fitting recompense. For this reason the psalm is titled "to the end," as foretelling the end of all life.
Ps 49:1 (48:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49, title: the apostles exhort the nations to join virtue to faith, teaching the vanity of wealth and worldly wisdom and foretelling the judgment.
Notes on the original text
- Digital text corrected (Latin letters in a Greek word (OCR)): Κal διδάσκει → Καὶ διδάσκει.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 48.1 (PG 80 80:1217; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.2PG 80 80:1217
« ᾿Ακούσατε ταῦτα, πάντα τὰ ἔθνη, ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. » Ὅτι μόνοις Ἰουδαίοις οἱ προφῆται διδασκαλίαν προσέφερον, παντί που δῆλον· ἀλλ᾽ ἐνταῦθα ὁ προφητικὸς λόγος τὴν οἰκουμένην πᾶσαν εἰς ἀκρόασιν συνεγείρει. Τοῦτο δὲ τῆς ἀποστολικῆς χάριτος ἴδιον · αὐτοῖς γὰρ τὴν τῶν ἁπάντων ἐθνῶν ὁ Δεσπότης Χριστὸς ἐνεχείρισε σωτηρίαν. « Πορευθέντες γὰρ, φησί, μαθητεύσατε πάντα τὰ ἔθνη.» Δῆλον τοίνυν ὡς ἐξ αὐτῶν οἱ λόγοι προσφέρονται, οὐκ Ἰουδαίοις μόνοις, οὐδὲ τοῖσδε ἢ τοῖσδε τοῖς ἔθνεσιν, ἀλλὰ πάσῃ τῇ τῶν ἀνθρώπων φύσει.
« ᾿Akousate tauta, panta ta ethnē, enōtisasthe, pantes hoi katoikountes tēn oikoumenēn. » Hoti monois Ioudaiois hoi prophētai didaskalian prosepheron, panti pou dēlon; all᾽ entautha ho prophētikos logos tēn oikoumenēn pasan eis akroasin synegeirei. Touto de tēs apostolikēs charitos idion ; autois gar tēn tōn hapantōn ethnōn ho Despotēs Christos enecheirise sōtērian. « Poreuthentes gar, phēsi, mathēteusate panta ta ethnē.» Dēlon toinyn hōs ex autōn hoi logoi prospherontai, ouk Ioudaiois monois, oude toisde ē toisde tois ethnesin, alla pasę̄ tę̄ tōn anthrōpōn physei.
"Hear these things, all you nations; give ear, all who inhabit the world." That the prophets offered teaching to the Jews alone is plain to all; but here the prophetic word rouses the whole world to listen. This is proper to the apostolic grace; for to them Christ the Lord entrusted the salvation of all the nations: "Go," he says, "and make disciples of all the nations." It is plain, then, that the words are offered by them, not to the Jews alone, nor to this or that nation, but to all human nature.
Ps 49:1 (48:2 LXX) (quotation, high confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Psalm 49:1: the call to all nations belongs to the apostles, sent to disciple every nation.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray letters (OCR)): ἐθνῶν ὁε Δεσπότης → ἐθνῶν ὁ Δεσπότης; οὐκε” Ἰουδαίοις → οὐκ Ἰουδαίοις.
Cite (SBL): Theodoret, Interp. Ps. 48.2 (PG 80 80:1217; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.3PG 80 80:1217
« Οἵ τε γηγενεῖς, καὶ υἱοὶ τῶν ἀνθρώπων.» Τινὲς γηγενεῖς τὸν ᾿Ἀδὰμ καὶ τὴν Εὔαν ἐκάλεσαν, ὡς ἐκ γῆς διαπλασθέντας, καὶ οὐκ ἐκ συνουσίας φύντας. ᾿Αλλὰ πόῤῥω τῆς ἀληθείας ὁ λόγος. Οὐ γὰρ τοῖς ἤδη τετελευτηκόσιν, ἀλλὰ τοῖς ἔτι ζῶσι προσφέρουσι τὴν παραίνεσιν. Τοὺς διαφόρους τοίνυν αἰνίττεται βίους· οἱ μὲν γὰρ τὰς πόλεις οἰκοῦσιν, οἱ δὲ ἀγροὺς καὶ κώμας, περὶ τὴν γεωργίαν ἐσχολακότες. Καὶ οἱ μὲν γὰρ ἡμερώτεροι τῶν ἀνθρώπων, οἱ δὲ ἀγριώτεροι· καὶ οἱ μὲν λογικώτερον ζῶσιν, οἱ δὲ θηριωδέστερον τὰς ἐρήμους οἰκοῦσιν· οἱ μὲν ἁμαξόβιοι προσαγορευόμενοι, οἱ δὲ σκηναῖς ἀντ᾿ οἰκιῶν κεχρημένοι. Τούτους οἶμαι γηγενεῖς ὀνομάζεσθαι, ὡς τῆς λογικωτέρας ἀφεστηκότας ζωῆς. ᾿Αντὶ τοῦ, ῞Απαντες ἄνθρωποι, τῶν λεγομένων ἀκούσατε, ἀστοὶ καὶ χωριτικοί, ἡμερώτεροι καὶ ἀγριώτεροι, καὶ κοινῇ πάντες καὶ ἰδίᾳ. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσεν. Ἀντὶ γὰρ τοῦ, οἱ γηγενεῖς καὶ υἱοὶ τῶν ἀνθρώπων, ἡ ἀνθρωπότης, εἶπε, καὶ προσέτι υἱοὶ ἑκάστου ἀνδρὸς, ἀντὶ τοῦ, Καὶ κοινῇ ἡ φύσις ἀκουσάτω τῶν λεγομένων, καὶ ἰδίᾳ ἕκαστος τὴν ὠφέλειαν καρπούσθω. « Ἐπὶ τὸ αὐτὸ πλούσιος καὶ πένης. » Κατὰ τ᾿ αὐτὸ καὶ οἱ πλούτῳ κομῶντες, καὶ οἱ πενίᾳ συζῶντες, τὴν παραίνεσιν δέξασθαι. Πλούτου γὰρ καὶ πενίας ὁ διδασκαλικὸς λόγος οὐκ οἶδε διαφοράν.
« Hoi te gēgeneis, kai huioi tōn anthrōpōn.» Tines gēgeneis ton ᾿Adam kai tēn Euan ekalesan, hōs ek gēs diaplasthentas, kai ouk ek synousias phyntas. ᾿Alla porrhō tēs alētheias ho logos. Ou gar tois ēdē teteleutēkosin, alla tois eti zōsi prospherousi tēn parainesin. Tous diaphorous toinyn ainittetai bious; hoi men gar tas poleis oikousin, hoi de agrous kai kōmas, peri tēn geōrgian escholakotes. Kai hoi men gar hēmerōteroi tōn anthrōpōn, hoi de agriōteroi; kai hoi men logikōteron zōsin, hoi de thēriōdesteron tas erēmous oikousin; hoi men hamaxobioi prosagoreuomenoi, hoi de skēnais ant᾿ oikiōn kechrēmenoi. Toutous oimai gēgeneis onomazesthai, hōs tēs logikōteras aphestēkotas zōēs. ᾿Anti tou, ῾Apantes anthrōpoi, tōn legomenōn akousate, astoi kai chōritikoi, hēmerōteroi kai agriōteroi, kai koinę̄ pantes kai idią. Houtō gar kai ho Symmachos hērmēneusen. Anti gar tou, hoi gēgeneis kai huioi tōn anthrōpōn, hē anthrōpotēs, eipe, kai proseti huioi hekastou andros, anti tou, Kai koinę̄ hē physis akousatō tōn legomenōn, kai idią hekastos tēn ōpheleian karpousthō. « Epi to auto plousios kai penēs. » Kata t᾿ auto kai hoi ploutǭ komōntes, kai hoi penią syzōntes, tēn parainesin dexasthai. Ploutou gar kai penias ho didaskalikos logos ouk oide diaphoran.
"Both earthborn and sons of men." Some called Adam and Eve earthborn, as formed from earth and not born of intercourse. But the saying is far from the truth. For they offer the exhortation not to those already dead but to those still living. He hints, then, at the different ways of life. Some live in cities, others in fields and villages, occupied with farming; some people are more civilized, others wilder; some live more rationally, others dwell more like beasts in the deserts, some called wagon-dwellers, others using tents instead of houses. These, I think, are named earthborn, as removed from the more rational life. That is: "All you people, hear what is said, townsfolk and country folk, more civilized and wilder, all in common and each individually." So too Symmachus rendered. For instead of "earthborn and sons of men" he said "humankind, and also sons of each man"; that is: "Let the nature in common hear what is said, and let each individually reap the benefit." "Rich and poor together." Both those who pride themselves on wealth and those who live with poverty are to receive the exhortation alike. For the word of teaching knows no difference of wealth and poverty.
Ps 49:2 (48:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:2: the earthborn are the rough peoples of the countryside and desert; the exhortation is for everyone, rich and poor alike.
- A displaced fragment at the end of this section (OCR) is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR letter; displaced fragment of another line (OCR); split word (OCR)): φύν. τας → φύντας; οἱ δὴ ἀγροὺς → οἱ δὲ ἀγροὺς; διαφοράν. ναι πάσας, καὶ πρὸ τῆς αὐτοῦ ἑρμηνείας. Αὐτίκα → διαφοράν..
Cite (SBL): Theodoret, Interp. Ps. 48.3 (PG 80 80:1217; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.4PG 80 80:1219
«Τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη τῆς καρδίας μου σύνεσιν. Κλινῶ εἰς παραβολὴν τὸ οὖς μου· ἀνοίξω ἐν ψαλτηρίῳ τὸ πρόβλημά μου.» Σοφίας, φησί, μεστὰ τὰ παρ᾿ ἐμοῦ προσφερόμενα ῥήματα· μεμάθηκα δὲ ταῦτα τοῖς ἐν βάθεσι κεκρυμμένοις τοῦ Κυρίου λόγοις τὴν ἀκοὴν ὑποθείς». "Α δὲ διὰ τῆς ἀκοῆς ἐδεξάμην, ταῦτα ὡς δι᾽ ὀργάνου προφέρω τῆς γλώττης. Βούλεται δὲ εἰπεῖν, ὅτι Οὐδὲν ἴδιον φθέγγομαι, ἀλλὰ τῆς θείας εἰμὶ χάριτος ὅργανον. Παραβολὰς δὲ καλεῖ τοὺς αἰνιγματώδεις λόγους. Καὶ γὰρ ὁ Κύριος παραβολικῶς τοῖς ὄχλοις διαλεγόμενος , τοῖς ἀποστόλοις κατ' οἶκον τούτων τὰς ἑρμηνείας προσέφερεν. [ Διὸ ἐξ αὐτῶν τοῦ προσώπου καὶ οἱ ἔμπροσθεν ἀνεφωνοῦντο ψαλμοί.· Ὁ τοίνυν χορὸς ὁ ἀποστολικὸς τὴν σοφίαν τοῦ Θεοῦ, δηλαδὴ τὸν Χριστόν· Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία· διὰ στόματος φέρων, ἔλεγε, « Τὸ στόμα μου λαλήσει σοφίαν ·· ἐπειδὴ τὸν Χριστὸν θεολογοῦντες εἰς πᾶν γένος ἀνθρώπων ἐκήρυττον τῷ ἑαυτῶν στόματι. Τὰ δὲ τῆς διανοίας αὐτῶν οὐδὲν ἕτερον ἢ συνέσεις ἐμελέτα. Οὕτω δὲ αὐτῶν ἠκόνητο πρὸς σύνεσιν ὁ νοῦς, ὡς τὰς παραβολὰς τοῦ Σωτῆρος ἡμῶν τὰς ἐν τοῖς Εὐαγγελίοις φερομένας συνεῖγοῦν, μετὰ τὴν ἔκθεσιν τῶν παραβολῶν, ὁ μὲν Σωτήρ ἠρώτα αὐτοὺς λέγων, « Συνήκατε ταῦτα πάντα; » οἱ δὲ λέγουσιν αὐτῷ, Ναί. Ἡ καρδία τοίνυν αὐτῶν ἐμελέτα συνέσεις. Εἶτ᾿ ἐπὶ τούτοις ἀνοίξω ἐν ψαλτηρίῳ τὸ πρόβλημά μου. Ἐγὼ μὲν γὰρ, φησὶ, ἀκονήσας τὸ διανοητικόν μου εἰς σύνεσιν τῶν σωτηρίων παραβολῶν δεδύνημαι ἐπακολουθῆσαι τῇ ἐμφερομένῃ ἐν αὐταῖς διανοίᾳ· τοῖς δὲ μὴ τοῦτο πράττειν δυναμένοις διὰ νηπιότητα, ἀνοίξω τὰ κεκρυμμένα καὶ διασαφήσω τὰ προβλήματα καὶ τὰς παραβολάς· καὶ ταῦτα πράξω διὰ τοῦ ἐμοῦ ψαλτηρίου τοῦ σωματικοῦ δηλαδὴ ὀργάνου, ὅπερ ὄργανον τῆς ἐνοικούσης ἐν αὐτῷ ψυχῆς τυγχάνον ἀντὶ Ψαλτηρίου αὐτῇ παραδέδοται, πρὸς τὸ ἀνακρούεσθαι ἐν αὐτῷ τῷ Θεῷ τοὺς ὕμνους καὶ ἀναπέμπειν ἕκαστον αἰσθητήριον, καὶ μέλος καὶ μέρος τοῦ σώματος ἐπιστημόνως κινοῦσαν. ] Ταῦτα ὡς ἐν προοιμίῳ διεξελθὼν, ἄρχεται λοιπὸν τῆς παραινέσεως.
«To stoma mou lalēsei sophian, kai hē meletē tēs kardias mou synesin. Klinō eis parabolēn to ous mou; anoixō en psaltēriǭ to problēma mou.» Sophias, phēsi, mesta ta par᾿ emou prospheromena rhēmata; memathēka de tauta tois en bathesi kekrymmenois tou Kyriou logois tēn akoēn hypotheis». "A de dia tēs akoēs edexamēn, tauta hōs di᾽ organou propherō tēs glōttēs. Bouletai de eipein, hoti Ouden idion phthengomai, alla tēs theias eimi charitos horganon. Parabolas de kalei tous ainigmatōdeis logous. Kai gar ho Kyrios parabolikōs tois ochlois dialegomenos , tois apostolois kat' oikon toutōn tas hermēneias prosepheren. [ Dio ex autōn tou prosōpou kai hoi emprosthen anephōnounto psalmoi.; Ho toinyn choros ho apostolikos tēn sophian tou Theou, dēladē ton Christon; Christos gar Theou dynamis kai Theou sophia; dia stomatos pherōn, elege, « To stoma mou lalēsei sophian ;; epeidē ton Christon theologountes eis pan genos anthrōpōn ekērytton tǭ heautōn stomati. Ta de tēs dianoias autōn ouden heteron ē syneseis emeleta. Houtō de autōn ēkonēto pros synesin ho nous, hōs tas parabolas tou Sōtēros hēmōn tas en tois Euangeliois pheromenas syneigoun, meta tēn ekthesin tōn parabolōn, ho men Sōtēr ērōta autous legōn, « Synēkate tauta panta? » hoi de legousin autǭ, Nai. Hē kardia toinyn autōn emeleta syneseis. Eit᾿ epi toutois anoixō en psaltēriǭ to problēma mou. Egō men gar, phēsi, akonēsas to dianoētikon mou eis synesin tōn sōtēriōn parabolōn dedynēmai epakolouthēsai tę̄ empheromenę̄ en autais dianoią; tois de mē touto prattein dynamenois dia nēpiotēta, anoixō ta kekrymmena kai diasaphēsō ta problēmata kai tas parabolas; kai tauta praxō dia tou emou psaltēriou tou sōmatikou dēladē organou, hoper organon tēs enoikousēs en autǭ psychēs tynchanon anti Psaltēriou autę̄ paradedotai, pros to anakrouesthai en autǭ tǭ Theǭ tous hymnous kai anapempein hekaston aisthētērion, kai melos kai meros tou sōmatos epistēmonōs kinousan. ] Tauta hōs en prooimiǭ diexelthōn, archetai loipon tēs paraineseōs.
"My mouth will speak wisdom, and the meditation of my heart understanding. I will incline my ear to a parable; I will open my problem on the harp." "The words I offer," he says, "are full of wisdom; I learned them by submitting my hearing to the words of the Lord hidden in the depths. What I received through hearing I utter through the tongue as through an instrument." He means: "I utter nothing of my own, but I am an instrument of divine grace." He calls enigmatic words parables. For the Lord too, speaking to the crowds in parables, gave the apostles their interpretations at home. [For this reason the earlier psalms too were uttered in their person. The apostolic choir, then, bearing in its mouth the wisdom of God, that is, Christ (for Christ is the power of God and the wisdom of God), said, "My mouth will speak wisdom," since, speaking of Christ as God, they proclaimed him to every race of people with their own mouth. And their mind meditated nothing other than understanding. Their mind was so sharpened for understanding as to understand the Savior's parables recorded in the Gospels; at any rate, after the setting out of the parables, the Savior asked them, saying, "Have you understood all these things?" and they said to him, Yes. Their heart, then, meditated understanding. Then on this: "I will open my problem on the harp." "For I," he says, "having sharpened my understanding for the comprehension of the saving parables, have been able to follow the sense contained in them; but for those who cannot do this because of their infancy I will open what is hidden and make clear the problems and parables. And I will do this through my harp, that is, the bodily instrument, which, being the instrument of the soul dwelling in it, has been given to it as a harp, so that on it the soul may strike up hymns to God and send them up, moving each sense and member and part of the body skillfully."] Having gone through these things as a preface, he next begins the exhortation.
Ps 49:3 (48:4 LXX) (quotation, high confidence) · Ps 49:4 (48:5 LXX) (quotation, high confidence) · Matt 13:34 (allusion, high confidence) · Matt 13:36 (allusion, high confidence) · 1 Cor 1:24 (quotation, high confidence) · Matt 13:51 (quotation, high confidence)
Notes and citation
Summary: Psalm 49:3–4: the speakers utter not their own words but God's wisdom; an added passage applies the verse to the apostles, who understood Christ's parables and explain them to others.
- The bracketed passage is bracketed in Migne; it is probably an addition from the catena. The digital text is defective at "to understand"; translated by sense.
Notes on the original text
- Digital text corrected (OCR letter; split word (OCR); stray letters (OCR)): τὰς ἑρμηνείος προσέφερεν → τὰς ἑρμηνείας προσέφερεν; ἐμφερομέ νῃ → ἐμφερομένῃ; τὰ κεκρυμμένα σο καὶ → τὰ κεκρυμμένα καὶ; Ταῦτα δι ὡς ἐν προοιμίῳ διεξελθὼν, ἄρχεται δε λοιπὸν → Ταῦτα ὡς ἐν προοιμίῳ διεξελθὼν, ἄρχεται λοιπὸν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 48.4 (PG 80 80:1219; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-48-4) · 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.
48.6PG 80 80:1221
«Ινατί φοβοῦμαι ἐν ἡμέρᾳ πονηρᾷ; ἡ ἀνομία τῆς πτέρνης μου κυκλώσει με.» Δέδια καὶ τρέμω τὴν ἡμέραν τῆς ἀνταποδόσεως, ἐν ᾗ ὁ δίκαιος Κριτὴς ἀνταποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. [Τοῦτο δὲ γνόντες καὶ αὐτοὶ τὸν τοιοῦτον πρὸ ὀφθαλμῶν ἀναλάβετε φόβον. Εἰ γὰρ ἐγὼ ὁ δεδυνημένος εἰπεῖν, Τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη τῆς καρδίας μου συνέσεις, κλινῶ εἰς παραβολὴν τὸ οὖς μου, μετὰ ταῦτα ἔμφοβός εἰμι καὶ ἔντρομος· διατί οὐχὶ καὶ ὑμεῖς; Εἱ δὲ τις πυνθάνοιτο ἱνατί φοβοῦμαι, ἀκουέτω μετὰ παῤῥησίας· ἔστι τις ἡμέρα πονηρὰ περὶ ἧς μυρία ἐν ταῖς προφητικαῖς ἀναφωνεῖται Γραφαῖς.] Αἴτιος δέ μοι τοῦ δέους ὁ παράνομος βίος, δι' ὃν τῆς εὐθείας ἐξετράπην ὁδοῦ. Τὴν γὰρ πτέρναν ἔνιοι μὲν τοῦ βίου τὴν ὁδὸν προσηγόρευσαν· ἐγὼ δὲ οἶμαι τὴν ἀπάτην αἰνίττεσθαι, ἐκ μεταφορᾶς τῶν δρομέων, ὡς καὶ ἤδη προειρήκαμεν, οἱ τῇ πτέρνῃ πολλάκις τοὺς ἀνταγωνιστὰς καταβάλλουσι. Τοῦτο ἡμᾶς καὶ ὁ Ἡσαῦ ἐδίδαξεν ὀδυρόμενος· Δικαίως γὰρ, φησὶν, ἐπεκλήθη τὸ ὄνομα αὐτοῦ Ἰακώβ· ἐπτέρνικέ με γὰρ ἤδη δεύτερον τοῦτο · τὰ τε πρωτοτόκιά μου εἴληφε, καὶ νῦν ἔλαβε τὴν εὐλογίαν μου.» Πονηρὰν δὲ ἡμέραν τὴν τῆς κρίσεως προσηγόρευσε, κατὰ τὸ παρ' ἡμῖν πολιτευόμενον ἔθος. Εἰώθασι γὰρ πολλοὶ κακὴν ὀνομάζειν ἡμέραν, ἐν ᾗ λυπηροῖς τισιν αὐτοὺς συμβαίνει περιπεσείν. [ Εἰκότως τοίνυν οὕτως προσαγορεύεται, ὡς ἂν τῆς ἑκάστου πονηρίας οὖσα ἐλεγκτική· καὶ ὡς τὰς κολάσεις τοῖς ἀσεβέσι διὰ τῆς περιμενούσης αὐτοῖς ὀργῆς ἐπάγουσα. Διὰ τοῦτο κἀγὼ φρίττω ὁ ταῦτα φθεγγόμενος - ἡ γὰρ ἀνομία τῆς πτέρνης μου κατ᾿ αὐτὴν ἐκείνην τὴν πονηρὰν κυκλώσει με. ᾿Ανομία δὲ πτέρνης λέλεκται ἡ τῆς ὁδοῦ, καθ' ἣν τὸν παρόντα βίον διανύομεν, παρεκτροπή ἤγουν ἀπάτη ".] Οὕτω καὶ ὁ θεῖος ᾿Απόστολος τὴν τῆς κρίσεως ἡμέραν καλεῖ· « Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις ἑαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς, καὶ ἀποκαλύψεως καὶ δικαιοκρισίας Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. »
«Inati phoboumai en hēmerą ponērą? hē anomia tēs pternēs mou kyklōsei me.» Dedia kai tremō tēn hēmeran tēs antapodoseōs, en hę̄ ho dikaios Kritēs antapodōsei hekastǭ kata ta erga autou. [Touto de gnontes kai autoi ton toiouton pro ophthalmōn analabete phobon. Ei gar egō ho dedynēmenos eipein, To stoma mou lalēsei sophian, kai hē meletē tēs kardias mou syneseis, klinō eis parabolēn to ous mou, meta tauta emphobos eimi kai entromos; diati ouchi kai hymeis? Hei de tis pynthanoito hinati phoboumai, akouetō meta parrhēsias; esti tis hēmera ponēra peri hēs myria en tais prophētikais anaphōneitai Graphais.] Aitios de moi tou deous ho paranomos bios, di' hon tēs eutheias exetrapēn hodou. Tēn gar pternan enioi men tou biou tēn hodon prosēgoreusan; egō de oimai tēn apatēn ainittesthai, ek metaphoras tōn dromeōn, hōs kai ēdē proeirēkamen, hoi tę̄ pternę̄ pollakis tous antagōnistas kataballousi. Touto hēmas kai ho Hēsau edidaxen odyromenos; Dikaiōs gar, phēsin, epeklēthē to onoma autou Iakōb; epternike me gar ēdē deuteron touto ; ta te prōtotokia mou eilēphe, kai nyn elabe tēn eulogian mou.» Ponēran de hēmeran tēn tēs kriseōs prosēgoreuse, kata to par' hēmin politeuomenon ethos. Eiōthasi gar polloi kakēn onomazein hēmeran, en hę̄ lypērois tisin autous symbainei peripesein. [ Eikotōs toinyn houtōs prosagoreuetai, hōs an tēs hekastou ponērias ousa elenktikē; kai hōs tas kolaseis tois asebesi dia tēs perimenousēs autois orgēs epagousa. Dia touto kagō phrittō ho tauta phthengomenos - hē gar anomia tēs pternēs mou kat᾿ autēn ekeinēn tēn ponēran kyklōsei me. ᾿Anomia de pternēs lelektai hē tēs hodou, kath' hēn ton paronta bion dianyomen, parektropē ēgoun apatē ".] Houtō kai ho theios ᾿Apostolos tēn tēs kriseōs hēmeran kalei; « Kata de tēn sklērotēta sou, kai ametanoēton kardian, thēsaurizeis heautǭ orgēn en hēmerą orgēs, kai apokalypseōs kai dikaiokrisias Theou, hos apodōsei hekastǭ kata ta erga autou. »
"Why should I fear in the evil day? The iniquity of my heel will surround me." "I fear and tremble at the day of recompense, in which the just Judge will repay each according to his works." ["Knowing this, take such fear before your eyes yourselves. For if I, who can say, My mouth will speak wisdom and the meditation of my heart understanding, I will incline my ear to a parable, am afterwards fearful and trembling, why not you too? And if anyone asks why I fear, let him hear with boldness: there is an evil day, of which countless things are proclaimed in the prophetic Scriptures."] "The cause of my fear is my lawless life, through which I turned aside from the straight road." Some named the heel the road of life; but I think it hints at deceit, as a metaphor from runners, as we have said already, who often throw down their competitors with the heel. Esau too taught us this, lamenting: "Rightly was his name called Jacob; for he has supplanted me now this second time: he took my birthright, and now he has taken my blessing." He called the day of judgment evil according to the custom current among us. For many are accustomed to call a day bad on which they happen to fall into troubles. [It is fittingly so called, then, as exposing the wickedness of each, and as bringing punishments on the impious through the wrath that awaits them. For this reason I too who speak these words shudder; for the iniquity of my heel will surround me on that evil day. The iniquity of the heel means the turning aside, that is, the deceit, from the road on which we pass through the present life.] So too the divine Apostle calls the day of judgment: "But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each according to his works."
Ps 49:5 (48:6 LXX) (quotation, high confidence) · Matt 16:27 (allusion, medium confidence) · Gen 27:36 (quotation, high confidence) · Rom 2:5 (quotation, high confidence) · Rom 2:6 (quotation, high confidence)
Notes and citation
Summary: Psalm 49:5: the speaker fears the evil day of judgment, when the deceit of his life will surround him, as Paul also calls it the day of wrath.
- The bracketed passages are bracketed in Migne (the opening bracket of the first was lost in the OCR and is supplied); they are probably additions from the catena.
Notes on the original text
- Digital text corrected (OCR letter; opening bracket lost in the OCR; stray letters (OCR)): ἀνταποδώσει στ ἑκάστῳ → ἀνταποδώσει ἑκάστῳ; Τοῦτο δὲ γνόντες καὶ αὐτοὶ → [Τοῦτο δὲ γνόντες καὶ αὐτοὶ; ἐχ μεταφορᾶς → ἐκ μεταφορᾶς.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 48.6 (PG 80 80:1221; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.7PG 80 80:1223
« Οἱ πεποιθότες ἐπὶ τῇ δυνάμει αὐτῶν, καὶ ἐπὶ τῷ πλήθει τοῦ πλούτου αὐτῶν καυχώμενοι. Ἐγὼ μὲν, φησὶ, δέδια καὶ τρέμω τὴν προσδοκωμένην ἡμέραν· ὑμεῖς δὲ οἱ τῷ πλούτῳ κομῶντες, ἐκείνης μὲν οὐδεμίαν ποιεῖσθε φροντίδα, τῇ δὲ ὑπερηφανίᾳ τῆς περιουσίας μεγαλαυχούμενοι, ὡς μονίμοις θαῤῥεῖτε τοῖς ῥέουσιν.
« Hoi pepoithotes epi tę̄ dynamei autōn, kai epi tǭ plēthei tou ploutou autōn kauchōmenoi. Egō men, phēsi, dedia kai tremō tēn prosdokōmenēn hēmeran; hymeis de hoi tǭ ploutǭ komōntes, ekeinēs men oudemian poieisthe phrontida, tę̄ de hyperēphanią tēs periousias megalauchoumenoi, hōs monimois tharrheite tois rheousin.
"Those who trust in their strength and boast in the abundance of their wealth." "I," he says, "fear and tremble at the expected day; but you who pride yourselves on wealth take no thought for it, but boasting in the arrogance of your abundance, you trust in what flows away as though it were lasting."
Ps 49:6 (48:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:6: the rich trust in passing wealth and give no thought to the judgment.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ποιεῖσθε το φροντίδα → ποιεῖσθε φροντίδα.
Cite (SBL): Theodoret, Interp. Ps. 48.7 (PG 80 80:1223; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.8PG 80 80:1223
• ᾿Αδελφὸς οὐ λυτροῦται, λυτρωσεται ἄνθρωπο;; οὐ δώσει τῷ Θεῷ ἐξίλασμα ἑαυτοῦ". Καὶ τὴν τιμὴν τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ. Ἔδει δὲ συνιδεῖν ὑμᾶς, ὡς οὔτε προγόνων καὶ ἀδελφῶν ἀρετὴ καὶ εὐσέβεια τοὺς τούτων γεγυμνωμένους ὀνίνησιν, οὔτε μετὰ τὴν ἐντεῦθεν ἐκδημίαν δυνατὸν διὰ χρημάτων πορίσασθαι σωτηρίαν. Κατὰ γὰρ τὸν παρόντα βίον « λύτρον ἀνδρὸς, ᾗ φησὶν ὁ Σοφὸς, ὁ ἴδιος πλοῦτος. » Ταύτην προσενεγκὼν τοῖς πλούτῳ κακῶς κεχρημένοις τὴν συμβουλὴν, πρὸς τοὺς τῆς ἀρετῆς ἐργάτας μεταφέρει τὸν λόγον, καί φησι· • Καὶ ἐκοπίασεν εἰς τὸν αἰῶνα. ζήσεται εἰς τέλος. Οὐκ ὄψεται καταφθοράν, ὅταν ἴδῃ σοφοὺς ἀποθνήσκοντας. » Ὁ γὰρ” τοὺς ὑπὲρ εὐσεβείας καὶ δικαιοσύνης ὑπομείνας ἱδρῶτας", καὶ τοὺς ὑπὲρ αἰωνίων ἀγαθῶν ἀναδεξάμενος πόνους, τὴν ἀνώλεθρον ἔχει ζωὴν τῶν πόνων καρπόν· καὶ τοῖς τοῦ κόσμου σοφοῖς, οὓς μωροὺς ὁ ἀποστολικός ὀνομάζει λόγος, οὐ κοινωνήσει τῆς αἰωνίου φθορᾶς, καὶ τῆς ἀεὶ τιμωρίας. « Ἐπὶ τὸ αὐτὸ ἄφρων καὶ ἄνους ἀπολοῦνται. • Οὗτοι γὰρ, φησὶν, οἱ καλούμενοι σοφοί, οὐδεμίαν ἐκ τῆς σοφίας ὠφέλειαν εὑράμενοι τὸν αὐτὸν τοῖς ἀμαθέσι τίσουσιν ὄλεθρον. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσεν· Ὁμοῦ ἀνόητος καὶ ἀμαθὴς ἀπολοῦνται. Καὶ καλεῖ μὲν ἀνόητον τὸν καλούμενον σοφὸν, ὡς συνεῖναι τὸ δέον οὐκ ἐθελήσαντα· ἀμαθῆ δὲ τὸν τῆς μὲν σοφίας ἀμύητον, κακίᾳ δὲ ὅμως συζήσαντα. • Καὶ καταλείψουσιν ἀλλοτρίοις τὸν πλοῦτον αὐτῶν. Καὶ οἱ τάφοι αὐτῶν οἰκίαι αὐτῶν εἰς τὸν αἰῶνα · σκηνώματα αὐτῶν εἰς γενεὰν καὶ γενεάν. » Οὐ μόνης δὲ τῆς σοφίας, ἀλλὰ καὶ τῆς δυναστείας, καὶ τῆς περιουσίας γυμνωθέντες ἁπάσης, δέξονται τοῦ βίου τὸ τέλος, ἀπὸ τῶν περιφανῶν οἰκιῶν τοῖς τάφοις παραπεμπόμενοι, καὶ ταύτας οἰκεῖν δι' αἰῶνος ἀναγκαζόμενοι. « Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν. » Καὶ μὴν, φησὶν, ἀπὸ τῶν ὀνομάτων αὐτῶν τὰ κτήματα αὐτῶν προσηγόρευται. Τοῦ δεῖνος γὰρ ἡ οἰκία, καὶ τοῦ δεῖνος ὁ ἀγρὸς, καὶ τοῦ δεῖνος ὁ οἰκέτης · ἀλλὰ σὺν τῇ δεσποτείᾳ ἡ τῶν ὀνομάτων ἀμείβεται προσηγορία. Ωσπερ γὰρ ἔτεροι κύριοι τῶν ὑπ᾿ ἐκείνων καταλειφθέντων ἐγένοντο, οὕτω γενήσεται καὶ τῶν ὀνομάτων ἐναλλαγή. Πάλιν γὰρ ἐκ τούτων αἱ προσηγορίαι τεθήσονται. Διὰ πάντων δὲ ἡμᾶς ὁ λόγος διδάσκει, μὴ θαῤῥεῖν τοῖς παροῦσιν, ἀλλὰ τῶν μελλόντων ἐπιμελεῖσθαι.
• ᾿Adelphos ou lytroutai, lytrōsetai anthrōpo?? ou dōsei tǭ Theǭ exilasma heautou". Kai tēn timēn tēs lytrōseōs tēs psychēs autou. Edei de synidein hymas, hōs oute progonōn kai adelphōn aretē kai eusebeia tous toutōn gegymnōmenous oninēsin, oute meta tēn enteuthen ekdēmian dynaton dia chrēmatōn porisasthai sōtērian. Kata gar ton paronta bion « lytron andros, hę̄ phēsin ho Sophos, ho idios ploutos. » Tautēn prosenenkōn tois ploutǭ kakōs kechrēmenois tēn symboulēn, pros tous tēs aretēs ergatas metapherei ton logon, kai phēsi; • Kai ekopiasen eis ton aiōna. zēsetai eis telos. Ouk opsetai kataphthoran, hotan idę̄ sophous apothnēskontas. » Ho gar” tous hyper eusebeias kai dikaiosynēs hypomeinas hidrōtas", kai tous hyper aiōniōn agathōn anadexamenos ponous, tēn anōlethron echei zōēn tōn ponōn karpon; kai tois tou kosmou sophois, hous mōrous ho apostolikos onomazei logos, ou koinōnēsei tēs aiōniou phthoras, kai tēs aei timōrias. « Epi to auto aphrōn kai anous apolountai. • Houtoi gar, phēsin, hoi kaloumenoi sophoi, oudemian ek tēs sophias ōpheleian heuramenoi ton auton tois amathesi tisousin olethron. Houtō gar ho Symmachos hērmēneusen; Homou anoētos kai amathēs apolountai. Kai kalei men anoēton ton kaloumenon sophon, hōs syneinai to deon ouk ethelēsanta; amathē de ton tēs men sophias amyēton, kakią de homōs syzēsanta. • Kai kataleipsousin allotriois ton plouton autōn. Kai hoi taphoi autōn oikiai autōn eis ton aiōna ; skēnōmata autōn eis genean kai genean. » Ou monēs de tēs sophias, alla kai tēs dynasteias, kai tēs periousias gymnōthentes hapasēs, dexontai tou biou to telos, apo tōn periphanōn oikiōn tois taphois parapempomenoi, kai tautas oikein di' aiōnos anankazomenoi. « Epekalesanto ta onomata autōn epi tōn gaiōn. » Kai mēn, phēsin, apo tōn onomatōn autōn ta ktēmata autōn prosēgoreutai. Tou deinos gar hē oikia, kai tou deinos ho agros, kai tou deinos ho oiketēs ; alla syn tę̄ despoteią hē tōn onomatōn ameibetai prosēgoria. Ōsper gar eteroi kyrioi tōn hyp᾿ ekeinōn kataleiphthentōn egenonto, houtō genēsetai kai tōn onomatōn enallagē. Palin gar ek toutōn hai prosēgoriai tethēsontai. Dia pantōn de hēmas ho logos didaskei, mē tharrhein tois parousin, alla tōn mellontōn epimeleisthai.
"A brother does not redeem; will a man redeem? He will not give God a ransom for himself, and the price of the redemption of his soul." "You should have perceived that neither the virtue and piety of forefathers and brothers benefits those stripped of them, nor is it possible to procure salvation with money after the departure from here." For in the present life "the ransom of a man," as the Wise One says, "is his own wealth." Having offered this counsel to those who use wealth badly, he turns his word to the workers of virtue, and says: "And he toiled forever; he will live to the end. He will not see corruption when he sees the wise dying." "For the one who has endured sweat for piety and righteousness and taken on toils for eternal good things has indestructible life as the fruit of his toils; and he will not share with the wise of the world, whom the apostolic word calls fools, in eternal corruption and everlasting punishment." "The foolish and the senseless will perish together." "For these so-called wise," he says, "having found no benefit from their wisdom, will pay the same destruction as the ignorant." So Symmachus rendered: "The senseless and the ignorant will perish together." He calls senseless the so-called wise man, as one who would not understand what is needful, and ignorant the one uninitiated in wisdom who yet lived in wickedness. "And they will leave their wealth to strangers. And their tombs are their houses forever, their dwellings to generation and generation." "Stripped not only of wisdom but also of power and all abundance, they will receive the end of life, sent from conspicuous houses to tombs and forced to live in these forever." "They called their names upon their lands." "And indeed," he says, "their properties are named after their names: so-and-so's house, so-and-so's field, so-and-so's servant. But with the ownership the naming of the names changes too. For as others became masters of what they left, so there will be a change of names; for the titles will again be given from these." Through all this the word teaches us not to trust in present things but to care for those to come.
Ps 49:7 (48:8 LXX) (quotation, high confidence) · Ps 49:8 (48:9 LXX) (quotation, high confidence) · Ps 49:9 (48:10 LXX) (quotation, high confidence) · Ps 49:10 (48:11 LXX) (quotation, high confidence) · Ps 49:11 (48:12 LXX) (quotation, high confidence) · Prov 13:8 (quotation, high confidence) · 1 Cor 1:20 (allusion, medium confidence)
Notes and citation
Summary: Psalm 49:7–11: no one can buy salvation after death; the toiler for virtue lives, while the worldly wise and the rich perish, leave their wealth to others, and lose even the names on their lands.
Notes on the original text
- Digital text corrected (OCR letter for a quotation mark; lost word (OCR); stray letters (OCR)): βίον ε λύτρον → βίον « λύτρον; εἰς γενεὰν καὶ γενεάν. » μόνης δὲ → εἰς γενεὰν καὶ γενεάν. » Οὐ μόνης δὲ; δεσποτείᾳ ἡ οι τῶν → δεσποτείᾳ ἡ τῶν.
Topics: Eschatology, Ethics
Cite (SBL): Theodoret, Interp. Ps. 48.8 (PG 80 80:1223; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-48-8) · 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.
48.13PG 80 80:1225
« Καὶ ἄνθρωπος ἐν τιμῇ ὧν οὐ συνῆκε παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. » Ταύτης δέ φησιν αἴτιον τῆς ἀνοίας, τὸ μὴ θελῆσαι συνιέναι ἡμᾶς τὴν οἰκείαν τιμὴν, καὶ τὴν παρὰ τοῦ Θεοῦ δοθεῖσαν ἡμῖν ἀξίαν · ἀλλὰ τὸν κτηνώδη καὶ θηριώδη βίον ἀσπάσασθαι. « Αὕτη ἡ ὁδὸς αὐτῶν σκάνδαλον αὐτοῖς. » Εἰς δὲ τὴν ἀλογίαν ἐξέπεσον, κάκιστον ἐξ ἀρχῆς ἐσχηκότες τρόπον, καὶ ἐπὶ τὰς πονηρὰς ἐκκλίναντες πράξεις. Ὁδὸν γὰρ τὰς πράξεις ὠνόμασεν. « Καὶ μετὰ ταῦτα ἐν τῷ στόματι αὐτῶν εὐδοκήσουσιν. Μεταμελείᾳ δὲ χρήσονται μετὰ τὴν ἐντεῦθεν ἐκδημίαν, οὐδὲν ἐκ ταύτης λοιπὸν ποριζόμενοι κέρδος.
« Kai anthrōpos en timę̄ hōn ou synēke parasyneblēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. » Tautēs de phēsin aition tēs anoias, to mē thelēsai synienai hēmas tēn oikeian timēn, kai tēn para tou Theou dotheisan hēmin axian ; alla ton ktēnōdē kai thēriōdē bion aspasasthai. « Hautē hē hodos autōn skandalon autois. » Eis de tēn alogian exepeson, kakiston ex archēs eschēkotes tropon, kai epi tas ponēras ekklinantes praxeis. Hodon gar tas praxeis ōnomasen. « Kai meta tauta en tǭ stomati autōn eudokēsousin. Metameleią de chrēsontai meta tēn enteuthen ekdēmian, ouden ek tautēs loipon porizomenoi kerdos.
"And man, being in honor, did not understand; he was compared to the senseless beasts and became like them." He says that the cause of this folly is our not wishing to understand our own honor and the dignity given us by God, but embracing a beastlike and savage life. "This their way is a stumbling block to them." "They fell into irrationality, having had a very bad manner from the beginning and turned aside to wicked deeds." He named deeds a way. "And afterwards they will be pleased with their mouth." "They will repent after their departure from here, gaining no profit from it any longer."
Ps 49:12 (48:13 LXX) (quotation, high confidence) · Ps 49:13 (48:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:12–13: humans who ignore the honor God gave them become like beasts, and their repentance after death profits nothing.
Notes on the original text
- Digital text corrected (marginal verse number (OCR)): ἀσπάσασθαι. δ. « → ἀσπάσασθαι. «.
Cite (SBL): Theodoret, Interp. Ps. 48.13 (PG 80 80:1225; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.15PG 80 80:1225
« Ὡς πρόβατα ἐν ἄδη ἔθεντο, θάνατος ποιμανεῖ αὐτούς. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· Ως πρόβατα ᾄδου ἔταξαν ἑαυτοὺς, θάνατος νεμήσει αὐτούς · αὐτοὶ γὰρ ἑαυτοῖς τὰς κολάσεις προὐξένησαν, καὶ τὸν θάνατον προείλοντο τῆς ζωῆς. « Καὶ κατακυριεύσουσιν αὐτῶν οἱ εὐθεῖς τὸ πρωΐ · καὶ ἡ βοήθεια αὐτῶν παλαιωθήσεται ἐν τῷ ᾅδῃ, ἐκ τῆς δόξης αὑτῶν ἐξώσθησαν. » Οἱ δὲ νῦν ὑπ᾿ αὐτῶν ἀδικούμενοι καὶ καταφρονούμενοι, τὴν κατ᾿ αὐτοὺς οὐκ εἰς μακρὰν σχήσουσιν ἐξουσίαν. Πάσης γὰρ τῆς προτέρας εὐημερίας " γεγυμνωμένοι τῷ θανάτῳ παραδοθήσονται. Συνάδει δὲ τούτοις καὶ ἡ τοῦ Κυρίου παραβολή, τὸν μὲν Λάζαρον ἐν τοῖς κόλποις δεικνῦσα τοῦ ᾿Αβραάμ · τὸν δὲ ἀλαζόνα πλούσιον πικρῶς κολαζόμενον, καὶ τοῦ πένητος ἱκέτην " γινόμενον· οὕτω τὸ ἐκείνων τέλος διεξελθὼν, ἱκετείαν τῷ Θεῷ προσφέρει. Ὁ τούτοις δὲ χρησάμενος τοῖς λόγοις, μὴ τὴν αὐτὴν ἐκείνοις τελευτὴν ὑπομεῖναι αἰτεῖ “ · φησὶ δὲ οὕτως.
« Hōs probata en adē ethento, thanatos poimanei autous. » Touto saphesteron ho Symmachos hērmēneusen; Ōs probata ądou etaxan heautous, thanatos nemēsei autous ; autoi gar heautois tas kolaseis prouxenēsan, kai ton thanaton proeilonto tēs zōēs. « Kai katakyrieusousin autōn hoi eutheis to prōï ; kai hē boētheia autōn palaiōthēsetai en tǭ hądę̄, ek tēs doxēs hautōn exōsthēsan. » Hoi de nyn hyp᾿ autōn adikoumenoi kai kataphronoumenoi, tēn kat᾿ autous ouk eis makran schēsousin exousian. Pasēs gar tēs proteras euēmerias " gegymnōmenoi tǭ thanatǭ paradothēsontai. Synadei de toutois kai hē tou Kyriou parabolē, ton men Lazaron en tois kolpois deiknysa tou ᾿Abraam ; ton de alazona plousion pikrōs kolazomenon, kai tou penētos hiketēn " ginomenon; houtō to ekeinōn telos diexelthōn, hiketeian tǭ Theǭ prospherei. Ho toutois de chrēsamenos tois logois, mē tēn autēn ekeinois teleutēn hypomeinai aitei “ ; phēsi de houtōs.
"Like sheep they were put in Hades; death will shepherd them." Symmachus rendered this more clearly: "Like sheep of Hades they arranged themselves; death will pasture them." For they themselves procured the punishments for themselves and chose death over life. "And the upright will have dominion over them in the morning; and their help will grow old in Hades; they were thrust out from their glory." "Those now wronged and despised by them will before long have authority over them. For stripped of all their former prosperity they will be handed over to death." The Lord's parable agrees with this, showing Lazarus in Abraham's bosom and the boastful rich man bitterly punished and becoming the poor man's suppliant. Having thus recounted their end, he offers supplication to God. The one who uses these words asks not to undergo the same end as they; he speaks thus:
Ps 49:14 (48:15 LXX) (quotation, high confidence) · Luke 16:22 (allusion, high confidence) · Luke 16:24 (allusion, high confidence)
Notes and citation
Summary: Psalm 49:14: the wicked are shepherded by death, and the upright they wronged will rule over them, as in the parable of Lazarus and the rich man.
Notes on the original text
- Digital text corrected (stray letter (OCR)): κατ᾿ αὐτοὺς ὁ οὐκ εἰς → κατ᾿ αὐτοὺς οὐκ εἰς; Συνάδει δὲ ὁ τούτοις → Συνάδει δὲ τούτοις.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 48.15 (PG 80 80:1225; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.16PG 80 80:1227
« Πλὴν ὁ Θεὸς λυτρώσεται τὴν ψυχήν μου ἐκ χειρὸς ἄδου, ὅταν λαμβάνῃ με. » Μετὰ ταῦτα τοῖς πενίᾳ συμβιοτεύουσι, καὶ διὰ τὴν τῶν πλουσίων τρυχομένοις ἀλαζονείαν, εἰσήγησιν εἰσφέρει καὶ συμβουλήν.
« Plēn ho Theos lytrōsetai tēn psychēn mou ek cheiros adou, hotan lambanę̄ me. » Meta tauta tois penią symbioteuousi, kai dia tēn tōn plousiōn trychomenois alazoneian, eisēgēsin eispherei kai symboulēn.
"But God will redeem my soul from the hand of Hades, when he receives me." After this he offers instruction and counsel to those who live in poverty and are worn down by the arrogance of the rich.
Ps 49:15 (48:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:15: the speaker trusts God to redeem his soul from Hades.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 48.16 (PG 80 80:1227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.17PG 80 80:1227
« Μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, ή ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ. Ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα, οὐδὲ συγκαταβήσεται αὐτῷ ἡ δόξα αὐτοῦ.» Μὴ μέγα τι, φησί, νόμιζε τὴν παροῦσαν εὐημερίαν · οὐ μόνιμος γὰρ ὁ περίβλεπτος πλοῦτος. Οἱ γὰρ ἐπὶ τούτῳ τὰς ὀφρῦς ἀνασπῶντες, καὶ τὰς γνάθους φυσῶντες, μικρὸν ὕστερον τὰ πάντα καταλείψαντες, τῷ θανάτῳ παραδοθήσονται.
« Mē phobou hotan ploutēsę̄ anthrōpos, ē hotan plēthynthę̄ hē doxa tou oikou autou. Hoti ouk en tǭ apothnēskein auton lēpsetai ta panta, oude synkatabēsetai autǭ hē doxa autou.» Mē mega ti, phēsi, nomize tēn parousan euēmerian ; ou monimos gar ho peribleptos ploutos. Hoi gar epi toutǭ tas ophrys anaspōntes, kai tas gnathous physōntes, mikron hysteron ta panta kataleipsantes, tǭ thanatǭ paradothēsontai.
"Do not fear when a man becomes rich, or when the glory of his house is increased. For when he dies he will not take everything, nor will his glory go down with him." "Do not think the present prosperity anything great," he says; "for conspicuous wealth is not lasting. For those who raise their brows and puff their cheeks over it will shortly leave everything and be handed over to death."
Ps 49:16 (48:17 LXX) (quotation, high confidence) · Ps 49:17 (48:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:16–17: the poor should not fear the rich, whose wealth stays behind at death.
Cite (SBL): Theodoret, Interp. Ps. 48.17 (PG 80 80:1227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.19PG 80 80:1227
« Ὅτι ἡ ψυχὴ αὐτοῦ ἐν ζωῇ αὐτοῦ εὐλογηθήσεται. » Ζῶντα, φησὶ, τὸν πλούτῳ κομῶντά τινες μακαρίζουσιν· ἀποθανόντα μέντοι τρισάθλιον ὀνομάζουσιν. « Ἐξομολογήσεταί σοι, ὅταν ἀγαθύνῃς αὐτῷ. • Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκεν · • Ἐπαινέσει σε ἐὰν καλῶς ποιήσῃς αὐτοῖς ". » Οὗτος γὰρ ὁ ἀληθὴς ἔπαινος, τὸ μὴ μόνον ζῶντα, ἀλλὰ καὶ τετελευτηκότα ἀοίδιμον εἶναι καὶ πολυθρύλλητον. "Αξιος δὲ τοιούτων ἐπαίνων ὁ εἰς οἰκείαν ὠφέλειαν τὸν πλοῦτον οἰκονομήσας· ἡ γὰρ εἰς τοὺς ἄλλους εὐεργεσία εἰς αὐτὸν ἀνατρέχει τὸν εὐεργέτην.
« Hoti hē psychē autou en zōę̄ autou eulogēthēsetai. » Zōnta, phēsi, ton ploutǭ komōnta tines makarizousin; apothanonta mentoi trisathlion onomazousin. « Exomologēsetai soi, hotan agathynę̄s autǭ. • Touto saphesteron ho Symmachos eirēken ; • Epainesei se ean kalōs poiēsę̄s autois ". » Houtos gar ho alēthēs epainos, to mē monon zōnta, alla kai teteleutēkota aoidimon einai kai polythryllēton. "Axios de toioutōn epainōn ho eis oikeian ōpheleian ton plouton oikonomēsas; hē gar eis tous allous euergesia eis auton anatrechei ton euergetēn.
"For his soul will be blessed in his life." "Some call the one who prides himself on wealth blessed while he lives," he says, "but when he has died they call him thrice-wretched." "He will confess you when you do him good." Symmachus said this more clearly: "He will praise you if you do well to them." For this is true praise: to be celebrated and renowned not only while living but also when dead. Worthy of such praise is the one who has managed his wealth for his own benefit; for kindness to others runs back to the benefactor himself.
Ps 49:18 (48:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:18: true praise lasts beyond death and belongs to one who uses wealth to do good, since kindness to others returns to the giver.
Notes on the original text
- Digital text corrected (OCR letter): ἀνατοέχει → ἀνατρέχει.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 48.19 (PG 80 80:1227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.20PG 80 80:1227
• Εἰσελεύσεται ἕως γενεᾶς πατέρων αὐτοῦ, ἕως αἰῶνος οὐκ ὄψεται φῶς. » ᾿Αντὶ τοῦ εἰσελεύσεται, εἰσελεύσῃ οἱ τρεῖς ἡρμήνευσαν. "Οψει, φησὶ, τοῦτον πρὸς ὃν εἶπον· Μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, τὸν αὐτὸν τοῖς πατράσιν ὑπομένοντα θάνατον · καὶ οὐ μόνον τοῦ παρόντος φωτὸς, ἀλλὰ καὶ τοῦ αἰωνίου στερούμενον. « Καὶ ἄνθρωπος ἐν τιμῇ ὧν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. » Αἰτία δὲ τούτων ἡ κτηνώδης ζωὴ, ἣν τῶν ἀνθρώπων οἱ πλείους προείλοντο, τὴν παρὰ τοῦ Θεοῦ δεδομένην ἀποβεβληκότες τιμήν. Λογικοὶ γὰρ λεγόμενοι, τὴν ἀλογίαν ἠγάπησαν.
• Eiseleusetai heōs geneas paterōn autou, heōs aiōnos ouk opsetai phōs. » ᾿Anti tou eiseleusetai, eiseleusę̄ hoi treis hērmēneusan. "Opsei, phēsi, touton pros hon eipon; Mē phobou hotan ploutēsę̄ anthrōpos, ton auton tois patrasin hypomenonta thanaton ; kai ou monon tou parontos phōtos, alla kai tou aiōniou steroumenon. « Kai anthrōpos en timę̄ hōn ou synēken, parasyneblēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. » Aitia de toutōn hē ktēnōdēs zōē, hēn tōn anthrōpōn hoi pleious proeilonto, tēn para tou Theou dedomenēn apobeblēkotes timēn. Logikoi gar legomenoi, tēn alogian ēgapēsan.
"He will go in to the generation of his fathers; he will not see light forever." For "he will go in" the three rendered "you will go in." "You will see," he says, "this man, about whom I said, Do not fear when a man becomes rich, undergoing the same death as his fathers, and deprived not only of the present light but also of the eternal one." "And man, being in honor, did not understand; he was compared to the senseless beasts and became like them." The cause of these things is the beastlike life that most people have chosen, having thrown away the honor given by God. For though called rational, they loved irrationality.
Ps 49:19 (48:20 LXX) (quotation, high confidence) · Ps 49:20 (48:21 LXX) (quotation, high confidence) · Ps 49:16 (48:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 49:19–20: the rich man dies like his fathers and loses eternal light, because he chose a beastlike life over the honor God gave him.
Notes on the original text
- Digital text corrected (stray letters (OCR)): στερούμενον. και. « → στερούμενον. «.
Cite (SBL): Theodoret, Interp. Ps. 48.20 (PG 80 80:1227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/48-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 49
49.1PG 80 80:1227
« Ψαλμὸς τῷ ᾿Ασάφ. » ῎Αλλου χοροῦ ψαλμῳδῶν χοροδιδάσκαλος οὗτος, ὡς ἡ τῶν Παραλειπομένων ἐδίδαξεν ἱστορία. Τὰ μὲν γὰρ ἀπὸ τοῦ τεσσαρακοστοῦ πρώτου προηρμηνευμένα οἱ Κορέ υἱοὶ, κορυφαῖοι καὶ αὐτοὶ χοροῦ ἑτέρου γενόμενοι, ἄδειν ἐνεχειρίσθησαν. Ἔχουσι δὲ καὶ ἄλλους ψαλμοὺς, τὴν αὐτῶν ἐπιγραφὴν ἔχοντας, οὓς, εἰ ὁ Θεὸς ἐπιτρέψειεν , ἑρμηνεύσομεν. Ὁ δὲ παρὼν ψαλμὸς, τῷ ᾿Ασάφ ἀνακείμενος, σύμφωνός ἐστι τῷ προτεταγμένῳ ψαλμῷ · καὶ αὐτὸς γὰρ τὸ μέλλον προαγορεύει κριτήριον, καὶ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἐπιφάνειαν. Προαγορεύει μέντοι καὶ τὴν καινὴν διαθήκην, δεικνὺς τὴν κατὰ νόμον λατρείαν οὐ θυμήρη Θεῷ. « Θεὸς Θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν. » Καὶ ὁ πρὸ τούτου ψαλμὸς πάντας ἀνθρώπους εἰς διδασκαλίαν ἐκάλεσε, καὶ οὗτος ὡσαύτως πάντα τῆς οἰκουμένης τὰ πέρατα. Τὸ γὰρ,· Ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν, τοῦτο δηλοῖ. Τὸ δὲ Θεὸς Θεῶν, οἱ τρεῖς ἑτέρως ἡρμήνευσαν, Ἰσχυρὸς Θεὸς” λαλήσας ἐκάλεσε τὴν γῆν. Οἱ δὲ Ἑβδομήκοντα θεοὺς ὀνομάζουσι τοὺς ἄρχειν λαχόντας, καὶ κρίνειν πεπιστευμένους, ὅπερ ἴδιον μόνου Θεοῦ. Τοῦτο ἡμᾶς ὁ ὀγδοηκοστὸς πρῶτος διδάσκει ψαλμὸς, καὶ αὐτὸς τῷ Ἀσὰφ ἐπιγεγραμμένος. Εἰρηκὼς γὰρ, • Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν· ἐν μέσῳ δὲ θεοὺς διακρινεῖ· · ἐπήγαγεν· « Ἕως πότε κρίνετε ἀδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; κρίνατε ὀρφανῷ καὶ πτωχῷ· ταπεινὸν καὶ πένητα δικαιώσατε. » Τοῦτο δὲ ἱερέων ἴδιον, καὶ τῶν ἄλλων, ὅσοι τὸ δικάζειν ἐνεχειρίσθησαν. Οὕτω καὶ ὁ νόμος διαγορεύει, « Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. » Κυρίως δ᾽ ἂν θεοὶ κληθεῖεν οἱ κατ' εἰκόνα θείαν γεγενημένοι, καὶ ἀκήρατον τὴν εἰκόνα φυλάξαντες. Ὁ γὰρ τούτων Θεὸς πᾶσαν συνάγει τὴν οἰκουμένην εἰς τὸ δικαστήριον.
« Psalmos tǭ ᾿Asaph. » ᾿Allou chorou psalmǭdōn chorodidaskalos houtos, hōs hē tōn Paraleipomenōn edidaxen historia. Ta men gar apo tou tessarakostou prōtou proērmēneumena hoi Kore huioi, koryphaioi kai autoi chorou heterou genomenoi, adein enecheiristhēsan. Echousi de kai allous psalmous, tēn autōn epigraphēn echontas, hous, ei ho Theos epitrepseien , hermēneusomen. Ho de parōn psalmos, tǭ ᾿Asaph anakeimenos, symphōnos esti tǭ protetagmenǭ psalmǭ ; kai autos gar to mellon proagoreuei kritērion, kai tou Theou kai Sōtēros hēmōn tēn epiphaneian. Proagoreuei mentoi kai tēn kainēn diathēkēn, deiknys tēn kata nomon latreian ou thymērē Theǭ. « Theos Theōn Kyrios elalēse, kai ekalese tēn gēn, apo anatolōn hēliou mechri dysmōn. » Kai ho pro toutou psalmos pantas anthrōpous eis didaskalian ekalese, kai houtos hōsautōs panta tēs oikoumenēs ta perata. To gar,; Apo anatolōn hēliou mechri dysmōn, touto dēloi. To de Theos Theōn, hoi treis heterōs hērmēneusan, Ischyros Theos” lalēsas ekalese tēn gēn. Hoi de Hebdomēkonta theous onomazousi tous archein lachontas, kai krinein pepisteumenous, hoper idion monou Theou. Touto hēmas ho ogdoēkostos prōtos didaskei psalmos, kai autos tǭ Asaph epigegrammenos. Eirēkōs gar, • Ho Theos estē en synagōgę̄ theōn; en mesǭ de theous diakrinei; ; epēgagen; « Heōs pote krinete adikian, kai prosōpa hamartōlōn lambanete? krinate orphanǭ kai ptōchǭ; tapeinon kai penēta dikaiōsate. » Touto de hiereōn idion, kai tōn allōn, hosoi to dikazein enecheiristhēsan. Houtō kai ho nomos diagoreuei, « Theous ou kakologēseis, kai archonta tou laou sou ouk ereis kakōs. » Kyriōs d᾽ an theoi klētheien hoi kat' eikona theian gegenēmenoi, kai akēraton tēn eikona phylaxantes. Ho gar toutōn Theos pasan synagei tēn oikoumenēn eis to dikastērion.
"A psalm of Asaph." He was the choirmaster of another choir of psalm singers, as the history of Chronicles taught. For the psalms interpreted from the forty-first on were entrusted to the sons of Korah to sing, who were themselves the leaders of another choir. They also have other psalms bearing their title, which, if God permits, we shall interpret. The present psalm, ascribed to Asaph, is in harmony with the psalm placed before it; for it too foretells the coming judgment and the appearing of our God and Savior. It also foretells the new covenant, showing that the worship according to the law is not pleasing to God. "The God of gods, the Lord, has spoken and called the earth, from the rising of the sun to its setting." The psalm before this called all people to instruction, and this one likewise all the ends of the world; for "from the rising of the sun to its setting" shows this. "The God of gods" the three rendered differently: "The mighty God, having spoken, called the earth." The Seventy name gods those who have been allotted rule and entrusted with judging, which is proper to God alone. The eighty-first psalm, also titled for Asaph, teaches us this. For having said, "God stood in the assembly of gods; in their midst he judges gods," he added: "How long will you judge injustice and show partiality to sinners? Judge for the orphan and the poor; do justice to the humble and needy." This belongs to priests and the others entrusted with judging. So too the law prescribes: "You shall not revile gods, and you shall not speak ill of a ruler of your people." Properly those might be called gods who were made in the divine image and kept the image undefiled. For their God gathers the whole world to the court.
Ps 50:1 (49:1 LXX) (quotation, high confidence) · 1 Chr 16:5 (allusion, medium confidence) · Ps 82:1 (81:1 LXX) (quotation, high confidence) · Ps 82:2 (81:2 LXX) (quotation, high confidence) · Ps 82:3 (81:3 LXX) (quotation, high confidence) · Exod 22:28 (quotation, high confidence) · Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: Psalm 50:1: the psalm of Asaph foretells the judgment and the new covenant; the "gods" are those entrusted with judging, or properly those who keep God's image undefiled.
Notes on the original text
- Digital text corrected (split word (OCR); stray letter (OCR); stray mark (OCR)): ψαλ μῳδῶν → ψαλμῳδῶν; οἱ . Κορέ υἱοὶ → οἱ Κορέ υἱοὶ; ΙἜχουσι → Ἔχουσι.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 49.1 (PG 80 80:1227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.2PG 80 80:1229
« Ἐκ Σιὼν εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. » Αὐτὸς δὲ οὗτός ἐστιν ὁ ἐν τῇ Σιὼν τὴν οἰκείαν εὐπρέπειαν καὶ ὡραιότητα δείξας, καὶ τὰ σωτήρια καταδεξάμενος πάθη, ὁ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ὀνομασθεὶς ἐν τοῖς ἑρμηνευθεῖσι ψαλμοῖς. « Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. » Μὴ γὰρ δὴ νομίσητε κατὰ τὴν προτέραν αὐτοῦ παρουσίαν καὶ τὴν δευτέραν γενήσεσθαι. Τότε μὲν γὰρ τῇ εὐτελείᾳ καὶ τῇ πτωχείᾳ συνεκάλυψε τὴν οἰκείαν μεγαλοπρέπειαν· νῦν δὲ προφανῆ δείξει πᾶσι τὴν δεσποτείαν, καὶ τὴν βασιλείαν, οὐκέτι μακροθυμία χρώμενος, ἀλλὰ κρίνων δικαίως. Τοῦτο γὰρ εἶπεν, Οὐ παρασιωπήσεται. « Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. » Ταῦτα ὁ μακάριος Δανιήλ ἐθεάσατο · · Ποταμὸς γὰρ, φησὶ, πυρὸς εἶλκεν ἔμπροσθεν αὐτοῦ· ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. »
« Ek Siōn euprepeia tēs hōraiotētos autou. » Autos de houtos estin ho en tę̄ Siōn tēn oikeian euprepeian kai hōraiotēta deixas, kai ta sōtēria katadexamenos pathē, ho hōraios kallei para tous huious tōn anthrōpōn onomastheis en tois hermēneutheisi psalmois. « Ho Theos emphanōs hēxei, ho Theos hēmōn, kai ou parasiōpēsetai. » Mē gar dē nomisēte kata tēn proteran autou parousian kai tēn deuteran genēsesthai. Tote men gar tę̄ euteleią kai tę̄ ptōcheią synekalypse tēn oikeian megaloprepeian; nyn de prophanē deixei pasi tēn despoteian, kai tēn basileian, ouketi makrothymia chrōmenos, alla krinōn dikaiōs. Touto gar eipen, Ou parasiōpēsetai. « Pyr enōpion autou kauthēsetai, kai kyklǭ autou kataigis sphodra. » Tauta ho makarios Daniēl etheasato ; ; Potamos gar, phēsi, pyros eilken emprosthen autou; ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon. »
"Out of Zion is the comeliness of his beauty." "This is the one who showed his comeliness and beauty in Zion and accepted the saving sufferings, who was named in the psalms interpreted 'beautiful in loveliness beyond the sons of men.'" "God will come manifestly, our God, and will not keep silent." "Do not think that his second coming will be like his first. For then he veiled his majesty with lowliness and poverty; but now he will show his lordship and kingship openly to all, no longer showing patience but judging justly." For this is what he said: "He will not keep silent." "Fire will burn before him, and around him a mighty tempest." This the blessed Daniel beheld: "A river of fire," he says, "flowed before him; his throne was a flame of fire, its wheels burning fire."
Ps 50:2 (49:2 LXX) (quotation, high confidence) · Ps 50:3 (49:3 LXX) (quotation, high confidence) · Ps 45:2 (44:3 LXX) (quotation, high confidence) · Dan 7:9 (quotation, high confidence) · Dan 7:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 50:2–3: Christ, whose beauty was shown in Zion, will come again openly as judge, surrounded by fire as Daniel saw.
Notes on the original text
- Digital text corrected (marginal verse number and stray letters (OCR); stray letter (OCR)): ψαλμοῖς. γ΄.. Ὁ Θεὸς ἐμφανῶς στ ἥξει → ψαλμοῖς. « Ὁ Θεὸς ἐμφανῶς ἥξει; πᾶσι σ᾿ τὴν → πᾶσι τὴν.
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Interp. Ps. 49.2 (PG 80 80:1229; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.4PG 80 80:1231
« Προσκαλέσεται τὸν οὐρανὸν ἄνω, καὶ τὴν γῆν, τοῦ διακρῖναι τὸν λαὸν αὐτοῦ. » Καὶ τὴν νομοθεσίαν ποιησάμενος, τῷ μακαρίῳ προσέταξε Μωσῇ συναγαγεῖν τὸν λαὸν, καὶ διαμαρτύρασθαι τὸν οὐρανὸν, καὶ τὴν γῆν· ὅπερ καὶ τῆς ᾠδῆς τοῦτο προοίμιον ἐποιήσατο · « Πρόσεχε, οὐρανὲ, καὶ λαλήσω, καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου. » Καλεῖ δὲ εἰς μαρτυρίαν οὐχ ὡς ἔμψυχα ταῦτα, ἀλλ᾽ ὡς τῶν ἄλλων περιεκτικὰ ποιημάτων, εἰς φόβον τῶν ἀκουόντων. Οὕτως ὁ μακάριος Ἀβραὰμ τὰς ἑπτὰ ἀμνάδας ἔστησεν εἰς μαρτύριον, καί φησιν, ὅτι « Ἐμόν ἐστι τὸ φρέαρ. › Οὕτω τὸν βουνὸν ὁ Ἰακὼβ καὶ ὁ Λάβαν βουνὸν μαρτυρίας ἐκάλεσεν.
« Proskalesetai ton ouranon anō, kai tēn gēn, tou diakrinai ton laon autou. » Kai tēn nomothesian poiēsamenos, tǭ makariǭ prosetaxe Mōsę̄ synagagein ton laon, kai diamartyrasthai ton ouranon, kai tēn gēn; hoper kai tēs ǭdēs touto prooimion epoiēsato ; « Proseche, ourane, kai lalēsō, kai akouetō gē rhēmata ek stomatos mou. » Kalei de eis martyrian ouch hōs empsycha tauta, all᾽ hōs tōn allōn periektika poiēmatōn, eis phobon tōn akouontōn. Houtōs ho makarios Abraam tas hepta amnadas estēsen eis martyrion, kai phēsin, hoti « Emon esti to phrear. › Houtō ton bounon ho Iakōb kai ho Laban bounon martyrias ekalesen.
"He will call the heaven above and the earth, to judge his people." When he gave the law too, he commanded the blessed Moses to gather the people and call heaven and earth to witness; this he also made the opening of the song: "Give heed, O heaven, and I will speak, and let the earth hear the words of my mouth." He calls them to witness not as living beings but as containing the other creatures, to frighten the hearers. So the blessed Abraham set up the seven ewe lambs as a witness and said, "The well is mine"; so Jacob and Laban called the heap the heap of witness.
Ps 50:4 (49:4 LXX) (quotation, high confidence) · Deut 32:1 (quotation, high confidence) · Gen 21:30 (allusion, high confidence) · Gen 31:47 (allusion, high confidence)
Notes and citation
Summary: Psalm 50:4: God calls heaven and earth as witnesses, as at the giving of the law, to make his hearers fear.
Notes on the original text
- Digital text corrected (Latin accented letter in a Greek word (OCR); stray letters (OCR)): τὸν οὐρανòν → τὸν οὐρανὸν; ὁ μακάριος σε Ἀβραὰμ → ὁ μακάριος Ἀβραὰμ.
Cite (SBL): Theodoret, Interp. Ps. 49.4 (PG 80 80:1231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.5PG 80 80:1231
Συναγάγετε αὐτῷ τοὺς ὁσίους αὐτοῦ, τοὺς διατιθεμένους τὴν διαθήκην αὐτοῦ ἐπὶ θυσίαις. Καὶ ἀναγγελοῦσιν οἱ οὐρανοὶ τὴν δικαιοσύνην αὐτοῦ, ὅτι ὁ Θεὸς κριτής ἐστι. » Διὰ μὲν τῶν προειρημένων τὸ φοβερὸν αὐτοῦ κριτήριον ἔδειξε· διὰ δὲ τούτων, καὶ τῶν ἑξῆς, διδάσκει τὸ ἀτελὲς τῆς κατὰ νόμον λατρείας, καὶ ὅτι τῶν προσφερομένων ἱερείων Θεῷ θυμῆρες οὐδέν. ῾Ὁσίους δὲ καλεῖ, τὸν Μωσέα, τὸν Ἀαρὼν, τὸν Ἐλεάζαρον, τὸν Φινεὲς, καὶ τοὺς μετ᾿ αὐτοὺς ἅπαντας κατὰ νόμον ἱερατεύσαντας. Συναχθῆναι δὲ αὐτοὺς κελεύει, οὐχ ἵνα δίκας εἰσπράξηται, οἷα δὴ ἐναντία πεφρονηκότας· αὐτοῦ γὰρ ὁ νόμος, καὶ τούτῳ πειθόμενος τῶν προειρημένων ἕκαστος τὰς θυσίας προσέφερεν· ἀλλ' ἵνα καὶ διὰ τῶν παρόντων τὸν οἰκεῖον δείξῃ σκοπὸν, καὶ τὴν νηπίοις ἁρμόττουσαν καταπαύσας διδασκαλίαν, τὰ τέλεια προσενέγκῃ παθήματα. Τούτων δὲ, φησὶ, γινομένων, θαυμάσουσιν οἱ οὐρανοὶ τῆς ψήφου τὸ δίκαιον. Διὰ δὲ τῶν οὐρανῶν τὰς ούρανίους δυνάμεις ᾐνίξατο.
Synagagete autǭ tous hosious autou, tous diatithemenous tēn diathēkēn autou epi thysiais. Kai anangelousin hoi ouranoi tēn dikaiosynēn autou, hoti ho Theos kritēs esti. » Dia men tōn proeirēmenōn to phoberon autou kritērion edeixe; dia de toutōn, kai tōn hexēs, didaskei to ateles tēs kata nomon latreias, kai hoti tōn prospheromenōn hiereiōn Theǭ thymēres ouden. ῾Hosious de kalei, ton Mōsea, ton Aarōn, ton Eleazaron, ton Phinees, kai tous met᾿ autous hapantas kata nomon hierateusantas. Synachthēnai de autous keleuei, ouch hina dikas eispraxētai, hoia dē enantia pephronēkotas; autou gar ho nomos, kai toutǭ peithomenos tōn proeirēmenōn hekastos tas thysias prosepheren; all' hina kai dia tōn parontōn ton oikeion deixę̄ skopon, kai tēn nēpiois harmottousan katapausas didaskalian, ta teleia prosenenkę̄ pathēmata. Toutōn de, phēsi, ginomenōn, thaumasousin hoi ouranoi tēs psēphou to dikaion. Dia de tōn ouranōn tas ouranious dynameis ę̄nixato.
"Gather to him his holy ones, who make his covenant with sacrifices. And the heavens will declare his righteousness, for God is judge." Through what was said before he showed his fearsome judgment; through these words and those that follow he teaches the imperfection of the worship according to the law, and that none of the sacrifices offered is pleasing to God. He calls holy ones Moses, Aaron, Eleazar, Phinehas, and all those after them who served as priests according to the law. He bids them be gathered not to exact punishment from them, as though they had thought the opposite (for the law was his, and each of those mentioned offered sacrifices in obedience to it), but so that by those present he might show his own aim, and, ending the teaching that suited infants, might bring in perfect teaching. "When these things happen," he says, "the heavens will marvel at the justice of the verdict." By the heavens he hinted at the heavenly powers.
Ps 50:5 (49:5 LXX) (quotation, high confidence) · Ps 50:6 (49:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:5–6: God gathers the priests of the law to show that sacrificial worship, fit for infants, gives way to perfect teaching.
- The text reads "perfect sufferings" (παθήματα); "perfect lessons" (μαθήματα) seems meant, and is translated by sense.
Notes on the original text
- Digital text corrected (repeated word (OCR); stray letters (OCR); stray mark (OCR); stray word (OCR)): αὐτῷ τι τοὺς → αὐτῷ τοὺς; αὐτοῦ τε ἐπὶ θυσίαις → αὐτοῦ ἐπὶ θυσίαις; τὸ τὸ ἀτελὲς → τὸ ἀτελὲς; αὐτοὺς τὸ ἅπαντας → αὐτοὺς ἅπαντας; αὐτοῦ” γὰρ → αὐτοῦ γὰρ.
Cite (SBL): Theodoret, Interp. Ps. 49.5 (PG 80 80:1231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.7PG 80 80:1231
« ῎Ακουσον, λαός μου, καὶ λαλήσω σοι. » Καὶ δεικνὺς πρὸς ποῖον λαὸν διαλέγεται, ἐπήγαγεν· « Ἰσραήλ, καὶ διαμαρτύρομαί σοι. » Εἶτα τὴν οἰκείαν δείκνυσι δεσποτείαν· « Ὁ Θεὸς, ὁ Θεός σου εἰμι ἐγώ. » Ὁ τῆς Αἰγυπτιακῆς σε δουλείας ἐλευθερώσας, ὁ τὴν διὰ δὲ τῆς θαλάττης ὁδὸν δωρησάμενος, ὁ ἐν ἐρήμῳ διαθρέψας ὁ τὸν νόμον ἐκεῖνόν σοι δεδωκώς. Μὴ γὰρ δὴ ἄλλον με νομοθέτην νομίσῃς τῶν νόμων ὁρῶν τὸ διάφορον.
« ᾿Akouson, laos mou, kai lalēsō soi. » Kai deiknys pros poion laon dialegetai, epēgagen; « Israēl, kai diamartyromai soi. » Eita tēn oikeian deiknysi despoteian; « Ho Theos, ho Theos sou eimi egō. » Ho tēs Aigyptiakēs se douleias eleutherōsas, ho tēn dia de tēs thalattēs hodon dōrēsamenos, ho en erēmǭ diathrepsas ho ton nomon ekeinon soi dedōkōs. Mē gar dē allon me nomothetēn nomisę̄s tōn nomōn horōn to diaphoron.
"Hear, my people, and I will speak to you." And showing to what people he speaks, he added: "Israel, and I will testify to you." Then he shows his own lordship: "I am God, your God." "I who freed you from slavery in Egypt, who gave you the road through the sea, who fed you in the desert, who gave you that law. Do not think me another lawgiver because you see the difference of the laws."
Ps 50:7 (49:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:7: the God who gave the old law and the new is the same, despite the difference of the laws.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Καὶ το δεικνὺς → Καὶ δεικνὺς.
Cite (SBL): Theodoret, Interp. Ps. 49.7 (PG 80 80:1231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.8PG 80 80:1233
« Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε· τὰ δὲ ὁλοκαυτώματά σου ἐνώπιόν μού ἐστι διαπαντός. » Οὐκ ἀμέλειάν σοι, φησὶ, θυσιῶν ἐγκαλῶ· προσφέρεις γὰρ ταύτας διηνεκῶς· ἀλλὰ μὴ ταύταις ὀρίσασθαι τὴν δικαιοσύνην παρεγγυῶμαι.
« Ouk epi tais thysiais sou elenxō se; ta de holokautōmata sou enōpion mou esti diapantos. » Ouk ameleian soi, phēsi, thysiōn enkalō; prosphereis gar tautas diēnekōs; alla mē tautais orisasthai tēn dikaiosynēn parengyōmai.
"I will not rebuke you for your sacrifices; your burnt offerings are before me continually." "I do not charge you with neglect of sacrifices," he says, "for you offer them continually; but I charge you not to define righteousness by them."
Ps 50:8 (49:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:8: God does not fault Israel for neglecting sacrifices but for making them the measure of righteousness.
Cite (SBL): Theodoret, Interp. Ps. 49.8 (PG 80 80:1233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.9PG 80 80:1233
« Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάρους . Ὅτι ἐμά ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ, κτήνη ἐν τοῖς ὄρεσι, καὶ βόες. Ἔγνωκα πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὡραιότης ἀγροῦ μετ᾿ ἐμοῦ ἐστιν. » Πάντων εἰμὶ, φησὶ, καὶ ποιητὴς, καὶ δεσπότης, καὶ τῶν χερσαίων ζώων, καὶ τῶν ἀεροπόρων ὀρνίθων. Μὴ τοίνυν ἡγοῦ τὴν ἐμὴν χρείαν πληροῦν · ἐγὼ γὰρ καὶ τούτοις τὸ εἶναι δέδωκα, καὶ τοὺς ἀπὸ γῆς φύεσθαι κελεύω καρπούς. Ωραιότητα γὰρ ἀγροῦ τοὺς παντοδαπούς καρποὺς τῆς γῆς λέγει. Ἐπειδὴ γὰρ ἀπὸ τῶν χερσαίων προσεφέροντο ζώων βόες, καὶ τράγοι, καὶ πρόβατα· καὶ ἀπὸ τῶν πετεινῶν περιστεραὶ καὶ τρυγόνες · καὶ ἀπὸ τῶν καρπῶν, σεμίδαλις, καὶ οἶνος, καὶ ἔλαιον, καὶ τὰ τῶν ἀτμῶν ἡδύσματα · ἀναγκαίως ἁπάντων ἐμνημόνευσεν, ἵνα πᾶσαν τὴν τοιαύτην καταπαύσῃ λατρείαν. Εἶτα εἰρωνικῶς
« Ou dexomai ek tou oikou sou moschous, oude ek tōn poimniōn sou chimarous . Hoti ema esti panta ta thēria tou agrou, ktēnē en tois oresi, kai boes. Egnōka panta ta peteina tou ouranou, kai hōraiotēs agrou met᾿ emou estin. » Pantōn eimi, phēsi, kai poiētēs, kai despotēs, kai tōn chersaiōn zōōn, kai tōn aeroporōn ornithōn. Mē toinyn hēgou tēn emēn chreian plēroun ; egō gar kai toutois to einai dedōka, kai tous apo gēs phyesthai keleuō karpous. Ōraiotēta gar agrou tous pantodapous karpous tēs gēs legei. Epeidē gar apo tōn chersaiōn prosepheronto zōōn boes, kai tragoi, kai probata; kai apo tōn peteinōn peristerai kai trygones ; kai apo tōn karpōn, semidalis, kai oinos, kai elaion, kai ta tōn atmōn hēdysmata ; anankaiōs hapantōn emnēmoneusen, hina pasan tēn toiautēn katapausę̄ latreian. Eita eirōnikōs
"I will not accept calves from your house, nor goats from your flocks. For all the beasts of the field are mine, cattle on the mountains and oxen. I know all the birds of the sky, and the beauty of the field is with me." "I am maker and master of all," he says, "both of land animals and of birds that travel the air. Do not think, then, that you supply my need; for I gave these too their being and bid the fruits spring from the earth." By the beauty of the field he means the fruits of the earth of every kind. For since oxen, goats, and sheep were offered from the land animals, doves and turtledoves from the birds, and from the fruits fine flour, wine, oil, and the spices of incense, he necessarily mentioned them all, in order to end all such worship. Then ironically:
Ps 50:9 (49:9 LXX) (quotation, high confidence) · Ps 50:10 (49:10 LXX) (quotation, high confidence) · Ps 50:11 (49:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:9–11: God, maker of every creature, needs no sacrifices, and names all kinds of offerings to end that worship.
Cite (SBL): Theodoret, Interp. Ps. 49.9 (PG 80 80:1233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.12PG 80 80:1233
« Ἐὰν πεινάσω, οὐ μή σοι εἴπω· ἐμὴ γάρ ἐστιν ἡ οἰκουμένη, καὶ τὸ πλήρωμα αὐτῆς. » Ἐὰν, φησὶ, δεηθῶ τροφῆς, οὐ τῆς σῆς δέομαι χορηγίας. Πάσης γὰρ ὁμοῦ τῆς κτίσεως ποιητής εἰμι καὶ δεσπότης. Εἶτα τῆς οἰκείας φύσεως τὴν ἀπάθειαν διδάσκει.
« Ean peinasō, ou mē soi eipō; emē gar estin hē oikoumenē, kai to plērōma autēs. » Ean, phēsi, deēthō trophēs, ou tēs sēs deomai chorēgias. Pasēs gar homou tēs ktiseōs poiētēs eimi kai despotēs. Eita tēs oikeias physeōs tēn apatheian didaskei.
"If I am hungry, I will not tell you; for the world is mine and its fullness." "If I need food," he says, "I do not need your supply; for I am maker and master of all creation together." Then he teaches the impassibility of his own nature.
Ps 50:12 (49:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:12: the owner of the world does not need human food.
Cite (SBL): Theodoret, Interp. Ps. 49.12 (PG 80 80:1233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.13PG 80 80:1233
« Μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι ; » Οὕτως ἐκείνων τὸ ἀνόητον δείξας, καὶ διδάξας ὡς τῆς νηπίας ἕνεκα διανοιας, ἐκείνας αὐτοῖς τὰς θυσίας πάλαι προσφέρειν ἐνομοθέτησε, τὴν καινὴν προανοίγνυσι διαθήκην, καὶ τὴν ἀρέσκουσαν αὐτῷ θυσίαν νομοθετεῖ.
« Mē phagomai krea taurōn, ē haima tragōn piomai ? » Houtōs ekeinōn to anoēton deixas, kai didaxas hōs tēs nēpias heneka dianoias, ekeinas autois tas thysias palai prospherein enomothetēse, tēn kainēn proanoignysi diathēkēn, kai tēn areskousan autǭ thysian nomothetei.
"Shall I eat the flesh of bulls, or drink the blood of goats?" Having thus shown their folly, and taught that he legislated those sacrifices for them of old because of their infantile mind, he opens beforehand the new covenant and lays down the sacrifice pleasing to him.
Ps 50:13 (49:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:13: God gave the sacrifices for an infant people and now opens the new covenant.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἀνόητον θι δείξας → ἀνόητον δείξας.
Cite (SBL): Theodoret, Interp. Ps. 49.13 (PG 80 80:1233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.14PG 80 80:1233
« Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου. Καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με. » Εἰς καιρὸν καὶ τῆς ἁγίας Τριάδος ἀπεκάλυψε τὸν τίμιον ἀριθμὸν, καὶ τῇ καινῇ διαθήκῃ συνέζευξεν · μετὰ γὰρ ταύτης καὶ τὴν τῆς ἁγίας Τριάδος ἐδεξάμεθα γνῶσιν. Διεῖλε δὲ τὰ πράγματα, οὐχ ἵνα τῆς ἀδιαιρέτου καὶ ἁγίας Τριάδος τὰς ἐνεργείας διέλη, ἀλλ᾽ ἵνα τὸν ἀριθμὸν προφητικῶς καὶ τοὺς μετὰ ταῦτα διδάξῃ. Λέγει τοίνυν· « Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου· καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου. » Τρία δὲ ἐκ τούτων ἐδιδάχθημεν πρόσωπα. Οὐκ ἐπειδὴ μὲν μόνον Θεὸς, οὐδὲ μόνον Ὕψιστος, οὐδὲ αἰνέσεως θυσίαν δεχόμενος, τὰς αἰτήσεις χαρίζεται. Ἑκάστη γὰρ ἰδιότης καὶ Θεὸς, καὶ ὕψιστος, καὶ ἀγαθῶν χορηγός. Θυσίαν δὲ αἰνέσεως καλεῖ τοὺς δικαίοις πρέποντας ὕμνους · εὐχὰς δὲ τὰς ὑποσχέσεις. Οὕτω γὰρ ἐν τῷ εἰκοστῷ καὶ πρώτῳ ψαλμῷ λέγει, « Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. · Ἐπειδὴ δὲ ” εἶπεν, « Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε, » διδάσκει λοιπὸν ἐφ᾿ οἷς ἡλέγχθη. « Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ Θεός· Ινατί σὺ ἐκδιηγῇ · τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου; Σὺ δὲ ἐμίσησας παιδείαν, καὶ ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω. · Ἐπειδὴ γάρ εἰσί τινες ἑτέροις μὲν πλημμελοῦσιν ἐπιμεμφόμενοι, καὶ τῶν θείων νόμων ἀναμιμνήσκοντες, αὐτοὶ δὲ παραβαίνοντες ἃ διδάσκουσιν, εἰκότως πρὸς τοὺς τοιούτους ἀποτείνεται λέγων· Τί δήποτε ἐπὶ τοῖς ἐμοῖς βρενθυόμενοι δικαιώμασι, καὶ ἄνω καὶ κάτω περὶ τοῦ νόμου διαλεγόμενοι, τὴν ἐντεῦθεν ὠφέλειαν οὐ προσεδέξασθε, ἀλλὰ καταφρονητικῶς περὶ · τοὺς ἐμοὺς διετέθητε λόγους; διἡγεῖται δὲ καὶ τῶν τολμωμένων τὰ εἴδη.
« Thyson tǭ Theǭ thysian aineseōs, kai apodos tǭ Hypsistǭ tas euchas sou. Kai epikalesai me en hēmerą thlipseōs sou, kai exeloumai se, kai doxaseis me. » Eis kairon kai tēs hagias Triados apekalypse ton timion arithmon, kai tę̄ kainę̄ diathēkę̄ synezeuxen ; meta gar tautēs kai tēn tēs hagias Triados edexametha gnōsin. Dieile de ta pragmata, ouch hina tēs adiairetou kai hagias Triados tas energeias dielē, all᾽ hina ton arithmon prophētikōs kai tous meta tauta didaxę̄. Legei toinyn; « Thyson tǭ Theǭ thysian aineseōs, kai apodos tǭ Hypsistǭ tas euchas sou; kai epikalesai me en hēmerą thlipseōs sou. » Tria de ek toutōn edidachthēmen prosōpa. Ouk epeidē men monon Theos, oude monon Hypsistos, oude aineseōs thysian dechomenos, tas aitēseis charizetai. Hekastē gar idiotēs kai Theos, kai hypsistos, kai agathōn chorēgos. Thysian de aineseōs kalei tous dikaiois prepontas hymnous ; euchas de tas hyposcheseis. Houtō gar en tǭ eikostǭ kai prōtǭ psalmǭ legei, « Tas euchas mou apodōsō enōpion tōn phoboumenōn auton. ; Epeidē de ” eipen, « Ouk epi tais thysiais sou elenxō se, » didaskei loipon eph᾿ hois hēlenchthē. « Tǭ de hamartōlǭ eipen ho Theos; Inati sy ekdiēgę̄ ; ta dikaiōmata mou, kai analambaneis tēn diathēkēn mou dia stomatos sou? Sy de emisēsas paideian, kai exebales tous logous mou eis ta opisō. ; Epeidē gar eisi tines heterois men plēmmelousin epimemphomenoi, kai tōn theiōn nomōn anamimnēskontes, autoi de parabainontes ha didaskousin, eikotōs pros tous toioutous apoteinetai legōn; Ti dēpote epi tois emois brenthyomenoi dikaiōmasi, kai anō kai katō peri tou nomou dialegomenoi, tēn enteuthen ōpheleian ou prosedexasthe, alla kataphronētikōs peri ; tous emous dietethēte logous? diēgeitai de kai tōn tolmōmenōn ta eidē.
"Offer to God a sacrifice of praise, and pay your vows to the Most High. And call on me in the day of your affliction, and I will deliver you, and you will glorify me." Aptly he revealed the honored number of the Holy Trinity too and joined it to the new covenant; for with it we received the knowledge of the Holy Trinity. He divided the matters not to divide the operations of the undivided and Holy Trinity, but to teach prophetically those who came after the number. He says, then: "Offer to God a sacrifice of praise, and pay your vows to the Most High, and call on me in the day of your affliction." From these we were taught three persons. It is not that one is only God, or only Most High, or only receives the sacrifice of praise and grants requests; for each property is God, Most High, and giver of good things. He calls the hymns befitting the righteous a sacrifice of praise, and promises vows. So he says in the twenty-first psalm: "I will pay my vows before those who fear him." Since he said, "I will not rebuke you for your sacrifices," he next teaches for what they were rebuked. "But to the sinner God said, Why do you recount my ordinances and take up my covenant in your mouth? But you hated discipline and cast my words behind you." For since there are some who blame others who offend and remind them of the divine laws, while they themselves transgress what they teach, he fittingly addresses such people, saying: "Why do you pride yourselves on my ordinances and discourse up and down about the law, yet have not received the benefit from it, but have been contemptuous toward my words?" He also recounts the kinds of their daring deeds.
Ps 50:14 (49:14 LXX) (quotation, high confidence) · Ps 50:15 (49:15 LXX) (quotation, high confidence) · Ps 50:16 (49:16 LXX) (quotation, high confidence) · Ps 50:17 (49:17 LXX) (quotation, high confidence) · Ps 22:25 (21:26 LXX) (quotation, high confidence) · Ps 50:8 (49:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:14–17: the sacrifice of praise belongs to the new covenant, and the threefold naming hints at the Trinity; God rebukes those who teach the law but break it.
- Theodoret's Trinitarian reading of the three names is translated as written.
Notes on the original text
- Digital text corrected (marginal verse numbers (OCR); split word (OCR); stray letter (OCR)): ὑποσχέ σεις → ὑποσχέσεις; ἡλέγχθη. ις' ιζ'. « → ἡλέγχθη. «; διετέθητε ὁ λόγους → διετέθητε λόγους.
Topics: Trinity
Cite (SBL): Theodoret, Interp. Ps. 49.14 (PG 80 80:1233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-49-14) · 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.
49.18PG 80 80:1235
« Εἰ ἐθεώρεις κλέπτην, συνέτρεχες αὐτῷ , καὶ μετὰ μοιχοῦ · τὴν μερίδα σου ἐτίθεις. Τὸ στόμα σου ἐπλεόνασε κακίαν, καὶ ἡ γλῶσσά σου περιέπλεκε δολιότητας. Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις, καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον. • Πολλὰ, φησὶ, καὶ παντοδαπὰ τὰ παρὰ σοῦ τολμηθέντα παρανομήματα · ἀποστολικῶς γὰρ εἰπεῖν, « Ὁ λέγων μὴ μοιχεύειν, μοιχεύεις, καὶ τῶν τὰ τοιαῦτα τολμώντων συνεργός γίνῃ καὶ κοινωνός.» ᾿Αληθείας δὲ τὸ στόμα γυμνώσας, ψεύδους τοῦτο καὶ πονηρίας ἐνέπλησας. Δόλος δέ σοι παραθήγει τὴν γλῶσσαν. Διόπερ καὶ συγγενείας καταφρονεῖς, καὶ τῆς φύσεως τοὺς νόμους πατεῖς, καὶ κρύβδην τὰς κατὰ τῶν ἀδελφῶν ἐνέδρας ὑφαίνεις, καὶ διατελεῖς καὶ λόγοις διαβάλλων, καὶ ἔργοις ἐπιβουλεύων. Οὕτω τῆς παρανομίας τὴν διήγησιν ποιησάμενος, καὶ ἣν ἔχει διδάσκει μακροθυμίαν, καὶ ἣν ἐποίσει τιμωρίαν, προλέγει.
« Ei etheōreis kleptēn, synetreches autǭ , kai meta moichou ; tēn merida sou etitheis. To stoma sou epleonase kakian, kai hē glōssa sou periepleke doliotētas. Kathēmenos kata tou adelphou sou katelaleis, kai kata tou huiou tēs mētros sou etitheis skandalon. • Polla, phēsi, kai pantodapa ta para sou tolmēthenta paranomēmata ; apostolikōs gar eipein, « Ho legōn mē moicheuein, moicheueis, kai tōn ta toiauta tolmōntōn synergos ginę̄ kai koinōnos.» ᾿Alētheias de to stoma gymnōsas, pseudous touto kai ponērias eneplēsas. Dolos de soi parathēgei tēn glōssan. Dioper kai syngeneias kataphroneis, kai tēs physeōs tous nomous pateis, kai krybdēn tas kata tōn adelphōn enedras hyphaineis, kai diateleis kai logois diaballōn, kai ergois epibouleuōn. Houtō tēs paranomias tēn diēgēsin poiēsamenos, kai hēn echei didaskei makrothymian, kai hēn epoisei timōrian, prolegei.
"If you saw a thief, you ran with him, and you threw in your lot with an adulterer. Your mouth multiplied wickedness, and your tongue wove deceits. Sitting, you spoke against your brother, and against your mother's son you set a stumbling block." "Many and various," he says, "are the lawless deeds you have dared. For to speak with the Apostle, you who say not to commit adultery commit adultery, and you become fellow worker and partner of those who dare such things. Having stripped your mouth of truth, you filled it with falsehood and wickedness. Deceit whets your tongue. That is why you despise kinship, trample the laws of nature, secretly weave ambushes against your brothers, and continue slandering in words and plotting in deeds." Having thus narrated the lawlessness, he teaches the patience he shows and foretells the punishment he will bring.
Ps 50:18 (49:18 LXX) (quotation, high confidence) · Ps 50:19 (49:19 LXX) (quotation, high confidence) · Ps 50:20 (49:20 LXX) (quotation, high confidence) · Rom 2:22 (quotation, high confidence)
Notes and citation
Summary: Psalm 50:18–20: the hypocrite who preaches the law joins thieves and adulterers and slanders his own brother.
Notes on the original text
- Digital text corrected (stray mark (OCR)): ἀδελφοῦ σου ( κατελάλεις → ἀδελφοῦ σου κατελάλεις.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 49.18 (PG 80 80:1235; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.21PG 80 80:1235
« Ταῦτα ἐποίησας, καὶ ἐσίγησα · ὑπέλαβες ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος. » Ἐγὼ ταῦτα ὁρῶν ὑπὸ σοῦ τολμώμενα, μακροθυμία χρώμενος, ἀναμένω τὴν μεταμέλειαν. Σὺ δὲ καὶ τὴν μακροθυμίαν εἰς ἀφορμὴν ἔλαβες δυσσεβείας, τοπάσας ἐφηδόμενόν με τῇ σῇ παρανομίᾳ μὴ ἐπάγειν τιμωρίαν· « Οὗ δὴ χάριν ἐλέγξω σε, καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου., Ἐπειδὴ γὰρ τοῖς ἡπίοις τῆς μακροθυμίας οὐκ ἐθεραπεύθης φαρμάκοις, δριμύτερά σοι κατασκευάσω, καὶ τῶν ἐλέγχων τὸν καυτῆρα προσοίσω. Συνάδει δὲ ταῦτα ταῖς ἀποστολικαῖς ἐκείναις φωναῖς· « ᾿Αγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει· κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς, καὶ ἀποκαλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. » Οὕτως ἀπειλήσας τὴν τιμωρίαν, πάλιν ὁ φιλάνθρωπος παραίνεσιν προσενήνοχεν.
« Tauta epoiēsas, kai esigēsa ; hypelabes anomian, hoti esomai soi homoios. » Egō tauta horōn hypo sou tolmōmena, makrothymia chrōmenos, anamenō tēn metameleian. Sy de kai tēn makrothymian eis aphormēn elabes dyssebeias, topasas ephēdomenon me tę̄ sę̄ paranomią mē epagein timōrian; « Hou dē charin elenxō se, kai parastēsō kata prosōpon sou tas hamartias sou., Epeidē gar tois hēpiois tēs makrothymias ouk etherapeuthēs pharmakois, drimytera soi kataskeuasō, kai tōn elenchōn ton kautēra prosoisō. Synadei de tauta tais apostolikais ekeinais phōnais; « ᾿Agnoōn hoti to chrēston tou Theou eis metanoian se agei; kata de tēn sklērotēta sou, kai ametanoēton kardian, thēsaurizeis seautǭ orgēn en hēmerą orgēs, kai apokalypseōs, kai dikaiokrisias tou Theou, hos apodōsei hekastǭ kata ta erga autou. » Houtōs apeilēsas tēn timōrian, palin ho philanthrōpos parainesin prosenēnochen.
"These things you did, and I kept silent; you supposed, in lawlessness, that I would be like you." "Seeing these things dared by you, I, using patience, await repentance. But you took even my patience as an occasion for impiety, guessing that I delight in your lawlessness, since I do not bring punishment." "For this reason I will rebuke you and set your sins before your face." "Since you were not healed by the gentle medicines of patience, I will prepare harsher ones for you and apply the cautery of rebukes." This agrees with those apostolic words: "Not knowing that the kindness of God leads you to repentance; but by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each according to his works." Having thus threatened the punishment, the lover of humankind again offered exhortation.
Ps 50:21 (49:21 LXX) (quotation, high confidence) · Rom 2:4 (quotation, high confidence) · Rom 2:5 (quotation, high confidence) · Rom 2:6 (quotation, high confidence)
Notes and citation
Summary: Psalm 50:21: those who take God's patience for approval will face the harsher cure of rebuke, as Romans 2 says.
Notes on the original text
- Digital text corrected (letters lost and marks (OCR); split word (OCR)): ἐπάγειν " μωρίαν - οὗ δὴ χάριν · → ἐπάγειν τιμωρίαν· « Οὗ δὴ χάριν; παραίνε· σιν → παραίνεσιν.
Cite (SBL): Theodoret, Interp. Ps. 49.21 (PG 80 80:1235; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.22PG 80 80:1237
« Σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι τοῦ Θεοῦ · μήποτε ἁρπάσῃ , καὶ οὐ μὴ ἡ ὁ ῥυόμενος.» Ἑπιμελῶς, φησὶν, ἕκαστον τῶν εἰρημένων κατανοήσατε · καὶ οἱ τοῦ Θεοῦ τὴν λήθην νενοσηκότες, λήθη γὰρ Θεοῦ πρόξενος ἁμαρτίας, τοῖς τῆς μετανοίας φαρμάκοις τὰ τραύματα θεραπεύσατε, πρὶν ἁρπάσαι τὸν θάνατον · ὃς δίκην λέοντος ἔπεισι τοῖς ἀνθρώποις, οὐδενὸς ἐπισχεῖν αὐτοῦ δυναμένου τὴν σφοδροτάτην ὁρμήν. Εἶτα τὴν καινὴν νομοθεσίαν λαμβάνει, καὶ ταύτῃ τοῦ ψαλμοῦ τὸ τέλος διακοσμεῖ.
« Synete dē tauta, hoi epilanthanomenoi tou Theou ; mēpote harpasę̄ , kai ou mē hē ho rhyomenos.» Hepimelōs, phēsin, hekaston tōn eirēmenōn katanoēsate ; kai hoi tou Theou tēn lēthēn nenosēkotes, lēthē gar Theou proxenos hamartias, tois tēs metanoias pharmakois ta traumata therapeusate, prin harpasai ton thanaton ; hos dikēn leontos epeisi tois anthrōpois, oudenos epischein autou dynamenou tēn sphodrotatēn hormēn. Eita tēn kainēn nomothesian lambanei, kai tautę̄ tou psalmou to telos diakosmei.
"Understand these things, you who forget God, lest he seize and there be none to rescue." "Consider carefully each of the things said," he says, "and you who have fallen sick with forgetfulness of God (for forgetfulness of God is the cause of sin), heal your wounds with the medicines of repentance before death seizes you, which comes on people like a lion, no one being able to check its most violent onset." Then he takes up the new legislation and with it adorns the end of the psalm.
Ps 50:22 (49:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:22: those who forget God must repent before death seizes them like a lion.
Cite (SBL): Theodoret, Interp. Ps. 49.22 (PG 80 80:1237; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.23PG 80 80:1237
« Θυσία αἰνέσεως δοξάσει με, καὶ ἐκεῖ ὁδὸς, ᾗ δείξω αὐτῷ τὸ σωτήριόν μου., Τοῦτο δὲ ὁ Σύμμαχος σαφέστερον ἠρμήνευσε · Θυσιάζων ὑπὲρ αἰνέσεως δοξάσει με, καὶ τῷ εὐτάκτως ὁδεύοντι δείξω σωτήριον Θεοῦ. Προσήκει γὰρ μὴ μόνον ὑμνεῖν τὸν Θεὸν, καὶ τῆς αἰνέσεως αὐτῷ τὰς θυσίας προσφέρειν · ἀλλὰ καὶ εὐτάκτως ὁδεύειν, καὶ τὸν οἰκεῖον βίον διαρυθμίζειν. Οὕτω γὰρ δυνατὸν τῆς παρὰ τοῦ Θεοῦ σωτηρίας ἐπιτυχεῖν. Κατὰ δὲ τοὺς Ἑβδομήκοντα, Τῇ θυσίᾳ, φησὶ, τῆς αἰνέσεως ἐφήδομαι · καὶ ταύτην ἡγοῦμαι δόξαν ἁρμόττουσαν· καὶ διὰ ταύτης τὴν ἐμὴν ὁδὸν ὑποδείξω τῷ ταύτην προσφέροντι, ἧς τέλος ἡ παρὰ τοῦ Θεοῦ σωτηρία. Επισημήνασθαι δὲ προσήκει, ὡς κἀνταῦθα δύο προσώπων ἐποιήσατο μνήμην. « Θυσία γὰρ, φησὶ, δοξάσει με. » Καὶ διὰ τούτων τὸ οἰκεῖον πρόσωπον δείξας, ἐπήγαγε · Καὶ ἐκεῖ ὁδὸς ἣν δείξω αὐτῷ τὸ σωτήριον τοῦ Θεοῦ. Ἔδει γὰρ τῇ καινῇ διαθήκῃ παιδευούσῃ τὰ τέλεια, καὶ τῆς θεογνωσίας τὴν τελείαν συνήφθαι διδασκαλίαν.
« Thysia aineseōs doxasei me, kai ekei hodos, hę̄ deixō autǭ to sōtērion mou., Touto de ho Symmachos saphesteron ērmēneuse ; Thysiazōn hyper aineseōs doxasei me, kai tǭ eutaktōs hodeuonti deixō sōtērion Theou. Prosēkei gar mē monon hymnein ton Theon, kai tēs aineseōs autǭ tas thysias prospherein ; alla kai eutaktōs hodeuein, kai ton oikeion bion diarythmizein. Houtō gar dynaton tēs para tou Theou sōtērias epitychein. Kata de tous Hebdomēkonta, Tę̄ thysią, phēsi, tēs aineseōs ephēdomai ; kai tautēn hēgoumai doxan harmottousan; kai dia tautēs tēn emēn hodon hypodeixō tǭ tautēn prospheronti, hēs telos hē para tou Theou sōtēria. Episēmēnasthai de prosēkei, hōs kantautha dyo prosōpōn epoiēsato mnēmēn. « Thysia gar, phēsi, doxasei me. » Kai dia toutōn to oikeion prosōpon deixas, epēgage ; Kai ekei hodos hēn deixō autǭ to sōtērion tou Theou. Edei gar tę̄ kainę̄ diathēkę̄ paideuousę̄ ta teleia, kai tēs theognōsias tēn teleian synēphthai didaskalian.
"A sacrifice of praise will glorify me, and there is the way by which I will show him my salvation." Symmachus rendered this more clearly: "The one who sacrifices for praise will glorify me, and to the one who walks in good order I will show the salvation of God." For one ought not only to hymn God and offer him the sacrifices of praise but also to walk in good order and regulate one's own life; for so it is possible to obtain salvation from God. According to the Seventy: "I delight in the sacrifice of praise," he says, "and I count this fitting glory; and through it I will show my way to the one who offers it, whose end is the salvation that comes from God." We should note that here too he made mention of two persons. For "a sacrifice," he says, "will glorify me"; and having shown his own person by these words, he added, "and there is the way by which I will show him the salvation of God." For the perfect teaching of the knowledge of God had to be joined to the new covenant, which teaches perfect things.
Ps 50:23 (49:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 50:23: praise must go with an ordered life; the shift between "me" and "God" again hints at two persons.
Topics: Trinity
Cite (SBL): Theodoret, Interp. Ps. 49.23 (PG 80 80:1237; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/49-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-49-23) · 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.