Interpretation of the Psalms 5.1–7.18 (Interpretation of the Psalms)

Theodoret of Cyrus

Interpretation of the Psalms 5.1–7.18

Theodoret of Cyrus · Interpretation of the Psalms · ca. 436-448 · Cyrrhus · 28 passages

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

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Chapter 5

5.1PG 80 80:895

« Εἰς τὸ τέλος ὑπὲρ τῆς κληρονομούσης ψαλμὸς τῷ Δαβίδ. » Οὕτω δὲ καὶ οἱ λοιποὶ τὴν ἐπιγραφὴν ἡρμηνεύκασιν. Δῆλον τοίνυν, ὡς κληρονόμον ὁ θεῖος ἀποκαλεῖ λόγος, κοινῶς μὲν τὴν τοῦ Θεοῦ Ἐκκλησίαν, ἰδικῶς δὲ τὴν εὐσεβείᾳ συζῶσαν ψυχήν. Ἔστι γὰρ ἀκοῦσαι τοῦ Κύριου λέγοντος ἐν τοῖς ἱεροῖς Εὐαγγελίοις· « Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. » Καὶ ὁ θεσπέσιος Παῦλος ταὐτό φησι· « Τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ· εἰ δὲ τέκνα, καὶ κληρονόμοι, κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ · εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν. » Καὶ πάλιν, « Ὥστε οὐκἐτι εἶ δοῦλος, ἀλλ' υἱὸς · εἰ δὲ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. » Καὶ ἄλλα δὲ πολλὰ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ, ἐξ ὧν ποδηγούμενοι τὴν διάνοιαν κατιδεῖν δυνησόμεθα.

« Eis to telos hyper tēs klēronomousēs psalmos tǭ Dabid. » Houtō de kai hoi loipoi tēn epigraphēn hērmēneukasin. Dēlon toinyn, hōs klēronomon ho theios apokalei logos, koinōs men tēn tou Theou Ekklēsian, idikōs de tēn eusebeią syzōsan psychēn. Esti gar akousai tou Kyriou legontos en tois hierois Euangeliois; « Deute hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou. » Kai ho thespesios Paulos tauto phēsi; « To Pneuma symmartyrei tǭ pneumati hēmōn, hoti esmen tekna Theou; ei de tekna, kai klēronomoi, klēronomoi men Theou, synklēronomoi de Christou ; eiper sympaschomen, hina kai syndoxasthōmen. » Kai palin, « Hōste ouketi ei doulos, all' huios ; ei de huios, kai klēronomos Theou dia Christou. » Kai alla de polla toiauta estin heurein para tę̄ theią Graphę̄, ex hōn podēgoumenoi tēn dianoian katidein dynēsometha.

"To the end, for her who inherits: a psalm of David." The other translators also rendered the title this way. It is plain, then, that the divine word calls "heir" in general the church of God, and in particular the soul that lives in true religion. One can hear the Lord saying in the holy Gospels: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." The inspired Paul says the same: "The Spirit bears witness with our spirit that we are children of God; and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him"; and again: "So you are no longer a slave but a son, and if a son, then an heir of God through Christ." Many other such passages can be found in divine Scripture, by which we can be guided to see the sense.

Ps 5:1 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Rom 8:16 (quotation, high confidence) · Rom 8:17 (quotation, high confidence) · Gal 4:7 (quotation, high confidence)

Notes and citation

Summary: The title of Psalm 5, "for her who inherits," refers to the church and to each faithful soul, heirs of God's kingdom.

Notes on the original text

Digital text corrected (line displaced by the OCR from 5.2 (restored there); stray letters (OCR)): Εἰς τὸ δι τέλος → Εἰς τὸ τέλος; οἱ λοιποὶ σὲ τὴν → οἱ λοιποὶ τὴν; & λέγων· « Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῇ → .

Cite (SBL): Theodoret, Interp. Ps. 5.1 (PG 80 80:895; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-1

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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.

5.2PG 80 80:895

« Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῇ κραυγῇ μου. Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου, ὁ βασιλεύς μου καὶ ὁ Θεός μου.» Πολλαῖς καὶ πάντοθεν βαλλομένη τρικυμίαις ἡ τοῦ Θεοῦ Ἐκκλησία, καὶ μέντοι καὶ ἑκάστη ψυχὴ τὸν εὐσεβῆ βίον ἀσπαζομένη, περιγίνεται καὶ τοῦ κλύδωνος ὑπερνήχεται, τὴν θείαν ἐπικουρίαν καλοῦσα διηνεχῶς. Τοῦτο δὴ καὶ ὁ προφητικὸς ἡμᾶς ἐκπαιδεύει λόγος, διδάσκων ὅπως προσήκει τὸν τῶν ὅλων Θεὸν καὶ βασιλέα λιπαρεῖν τε καὶ ἱκετεύειν · καὶ διδάσκει λέγων· « Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῇ κραυγῇ μου, πρόσχες τῇ φωνῇ τῆς δεήσεώς μου. » ᾿Αλλ' οὔτε τὴν Κραυγὴν κραυγὴν νοητέον, οὔτε τὰ ὦτα ὦτα· περὶ γὰρ τοῦ Θεοῦ τῶν ὅλων σωματικώτερον ἔθος τῇ θείᾳ Γραφῇ λαλεῖν, καὶ ἀπὸ τῶν ἀνθρωπίνων μορίων τὰς θείας ἐνεργείας ἀποκαλεῖν · ὀφθαλμοὺς τὴν ὀπτικὴν, καὶ τὴν ἀκουστικὴν ὦτα, καὶ τἄλλα ὡσαύτως. Κραυγήν δὲ, ἐπὶ τῶν εὐχομένων τὴν προθυμίαν καλεῖ, καὶ τὴν σπουδαίαν τῆς διανοίας ἱκετείαν. Τὸ δὲ « ἐνώτισαι, » ἀντὶ τοῦ, Εἴσω τῶν ὥτων σου γενέσθω μου τῆς προσευχῆς τὰ ῥήματα, καὶ εὐμενῶς ἄκουσον τῆς ἐμῆς ἱκετείας, καὶ πρόσχες ἀκριβῶς τοῖς τῆς δεήσεώς μου λόγοις, ἐπειδή σε Θεὸν οἶδα καὶ βασιλέα.

« Ta rhēmata mou enōtisai, Kyrie, synes tę̄ kraugę̄ mou. Prosches tę̄ phōnę̄ tēs deēseōs mou, ho basileus mou kai ho Theos mou.» Pollais kai pantothen ballomenē trikymiais hē tou Theou Ekklēsia, kai mentoi kai hekastē psychē ton eusebē bion aspazomenē, periginetai kai tou klydōnos hypernēchetai, tēn theian epikourian kalousa diēnechōs. Touto dē kai ho prophētikos hēmas ekpaideuei logos, didaskōn hopōs prosēkei ton tōn holōn Theon kai basilea liparein te kai hiketeuein ; kai didaskei legōn; « Ta rhēmata mou enōtisai, Kyrie, synes tę̄ kraugę̄ mou, prosches tę̄ phōnę̄ tēs deēseōs mou. » ᾿All' oute tēn Kraugēn kraugēn noēteon, oute ta ōta ōta; peri gar tou Theou tōn holōn sōmatikōteron ethos tę̄ theią Graphę̄ lalein, kai apo tōn anthrōpinōn moriōn tas theias energeias apokalein ; ophthalmous tēn optikēn, kai tēn akoustikēn ōta, kai talla hōsautōs. Kraugēn de, epi tōn euchomenōn tēn prothymian kalei, kai tēn spoudaian tēs dianoias hiketeian. To de « enōtisai, » anti tou, Eisō tōn hōtōn sou genesthō mou tēs proseuchēs ta rhēmata, kai eumenōs akouson tēs emēs hiketeias, kai prosches akribōs tois tēs deēseōs mou logois, epeidē se Theon oida kai basilea.

"Give ear to my words, Lord; understand my cry. Attend to the voice of my petition, my King and my God." The church of God, struck on every side by many great waves, and each soul that embraces the life of true religion, prevails and swims above the surge by calling constantly on divine help. This is what the prophetic word teaches us, showing how one ought to entreat and supplicate the God and King of all; and it teaches, saying: "Give ear to my words, Lord, understand my cry; attend to the voice of my petition." But neither is the cry to be understood as a cry, nor ears as ears. Divine Scripture is accustomed to speak of the God of all rather bodily and to name the divine activities from human members: the power of sight eyes, the power of hearing ears, and so on. In those who pray it calls their eagerness and the earnest supplication of the mind a cry. "Give ear" means: let the words of my prayer come within your ears, hear my supplication kindly, and attend closely to the words of my petition, since I know you are God and King.

Ps 5:1 (5:2 LXX) (quotation, high confidence) · Ps 5:2 (5:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 5:1–2: the church and the faithful soul survive by constant prayer; God's ears and the "cry" are figures for his hearing and the soul's eagerness.

Notes on the original text

Digital text corrected (line displaced by the OCR into 5.1, restored; stray letter (OCR); stray letters (OCR)): ὁ Θεός μου.Ι» → ὁ Θεός μου.»; Πολλαῖς καὶ σὲ πάντοθεν → Πολλαῖς καὶ πάντοθεν; καὶ διδάσκει κραυγῇ το μου → καὶ διδάσκει λέγων· « Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῇ κραυγῇ μου; τὰ τὴν προθυμίαν → τὴν προθυμίαν.

Topics: Prayer

Cite (SBL): Theodoret, Interp. Ps. 5.2 (PG 80 80:895; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-2

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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.

5.4PG 80 80:895

« ῞Οτι πρὸς σὲ προσεύξομαι, Κύριε, καὶ πρωῖ εἰσακούσῃ τῆς φωνῆς μου. Τὸ πρωΐ παραστήσομαί σοι, καὶ ἐπόψει με . • Θαῤῥοῦσα γὰρ ὡς δέχῃ τὰς ἐμὰς ἱκετείας, εὐθὺς τοῦ φωτὸς ἀνίσχοντος, τῶν βλεφάρων ἀποσεισαμένη τὸν ὕπνον, οἷα δὴ βασιλεῖ καὶ Δεσπότῃ παρίσταμαι, τὴν αἴτησίν σοι προσφέρουσα ". Οὐ παντὸς δὲ ἐστὶ λέγειν τῷ τῶν ὅλων Θεῷ, « Παραστήσομαί σοι, καὶ ἐπόψει με·· ἀλλὰ τῶν κατὰ τὸν μέγαν Ἠλίαν διὰ τὴν ἀπὸ τῆς πολιτείας παῤῥησίαν λέγειν θαῤῥούντων, • Ζῇ Κύριος, ῳ παρέστην ἐνώπιον αὐτοῦ σήμερον. » « Ὅτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ. Οὐ παροικήσει σοι πονηρευόμενος· οὐδὲ διαμενοῦσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου. » Δέχῃ τὰς ἐμὰς δεήσεις, καὶ ἐποπτεύεις ἀντιβολοῦσαν· ἐπειδὴ πᾶσαν μὲν ἀνομίαν ἀπαγορεύεις, καὶ τοὺς πονηρία συζῶντας παντελῶς ἀποστρέφῃ· βδελύττῃ γὰρ ἅπαντας τοὺς παράνομον βίον ἀσπαζομένους. Τοῦτο γὰρ ἐπήγαγεν ·

« ῾Oti pros se proseuxomai, Kyrie, kai prōi eisakousę̄ tēs phōnēs mou. To prōï parastēsomai soi, kai epopsei me . • Tharrhousa gar hōs dechę̄ tas emas hiketeias, euthys tou phōtos anischontos, tōn blepharōn aposeisamenē ton hypnon, hoia dē basilei kai Despotę̄ paristamai, tēn aitēsin soi prospherousa ". Ou pantos de esti legein tǭ tōn holōn Theǭ, « Parastēsomai soi, kai epopsei me;; alla tōn kata ton megan Ēlian dia tēn apo tēs politeias parrhēsian legein tharrhountōn, • Zę̄ Kyrios, ǭ parestēn enōpion autou sēmeron. » « Hoti ouchi Theos thelōn anomian sy ei. Ou paroikēsei soi ponēreuomenos; oude diamenousi paranomoi katenanti tōn ophthalmōn sou. » Dechę̄ tas emas deēseis, kai epopteueis antibolousan; epeidē pasan men anomian apagoreueis, kai tous ponēria syzōntas pantelōs apostrephę̄; bdelyttę̄ gar hapantas tous paranomon bion aspazomenous. Touto gar epēgagen ;

"For to you I will pray, Lord, and in the morning you will hear my voice. In the morning I will stand before you, and you will look upon me." Confident that you receive my supplications, as soon as the light rises I shake sleep from my eyelids and stand before you as before a King and Master, offering you my request. It is not for everyone to say to the God of all, "I will stand before you, and you will look upon me," but for those like the great Elijah, who because of the confidence their way of life gives them dare to say, "As the Lord lives, before whom I have stood today." "For you are not a God who wills lawlessness. The evildoer shall not dwell beside you, nor shall the lawless abide before your eyes." You receive my petitions and look upon me as I entreat you, since you forbid all lawlessness and turn utterly away from those who live in wickedness; for you abhor all who embrace a lawless life. For he went on:

Ps 5:3 (5:4 LXX) (quotation, high confidence) · 1 Kgs 18:15 (quotation, high confidence) · Ps 5:4 (5:5 LXX) (quotation, high confidence) · Ps 5:5 (5:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 5:3–5: the church stands before God at dawn with confidence, as Elijah did, because God rejects lawlessness.

Notes on the original text

Digital text corrected (margin letter (OCR); stray letters (OCR)): καὶ Ο πρωῖ → καὶ πρωῖ; Θαῤῥοῦσα το γὰρ → Θαῤῥοῦσα γὰρ.

Topics: Prayer

Cite (SBL): Theodoret, Interp. Ps. 5.4 (PG 80 80:895; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-4

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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.

5.7PG 80 80:897

« Ἐμίσησας, Κύριε, πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν· ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος. ῎Ανδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος. » Τὸν τῆς κακίας κατάλογον εἰς μέσον παρήγαγεν, ἐναντία δεικνὺς ἅπαντα τοῦ θείου θελήματος. Οὐ γὰρ μόνον ἀπαγορεύει πονηρίαν, καὶ παρανομίαν, καὶ ψεῦδος, καὶ δόλον, καὶ μιαιφονίαν· ἀλλὰ καὶ τοὺς τούτων ἐργάτας βδελύττεται, μετανοίᾳ προσέχειν οὐ βουλομένους. Σημαίνει δέ γε διὰ τούτων τοὺς κατὰ τῆς Ἐκκλησίας ἐν διαφόροις ἐπαναστάντας καιροῖς, καὶ περιγενέσθαι μὴ δυνηθέντας, κατὰ τὴν αὐτοῦ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἀπαγόρευσιν· « Πύλαι γὰρ ἄδου, φησίν, οὐ κατισχύσουσιν αὐτῆς. » Τοῦτο δὲ καὶ ὁ ψαλμὸς παρεδήλωσεν.

« Emisēsas, Kyrie, pantas tous ergazomenous tēn anomian; apoleis pantas tous lalountas to pseudos. ᾿Andra haimatōn kai dolion bdelyssetai Kyrios. » Ton tēs kakias katalogon eis meson parēgagen, enantia deiknys hapanta tou theiou thelēmatos. Ou gar monon apagoreuei ponērian, kai paranomian, kai pseudos, kai dolon, kai miaiphonian; alla kai tous toutōn ergatas bdelyttetai, metanoią prosechein ou boulomenous. Sēmainei de ge dia toutōn tous kata tēs Ekklēsias en diaphorois epanastantas kairois, kai perigenesthai mē dynēthentas, kata tēn autou tou Theou kai Sōtēros hēmōn apagoreusin; « Pylai gar adou, phēsin, ou katischysousin autēs. » Touto de kai ho psalmos paredēlōsen.

"You hate, Lord, all who work lawlessness; you will destroy all who speak falsehood. The Lord abhors a man of blood and deceit." He has brought forward the catalogue of vice, showing that it is all contrary to the divine will. He not only forbids wickedness, lawlessness, falsehood, deceit, and murder, but abhors those who do them and refuse to turn to repentance. By these he signifies those who at various times have risen against the church and could not prevail, according to the declaration of our God and Savior himself: "The gates of Hades," he says, "shall not prevail against it." This too the psalm indicated.

Ps 5:5 (5:6 LXX) (quotation, high confidence) · Ps 5:6 (5:7 LXX) (quotation, high confidence) · Matt 16:18 (quotation, high confidence)

Notes and citation

Summary: Psalm 5:5–6: God abhors the unrepentant workers of evil, who are those who attack the church in vain.

Cite (SBL): Theodoret, Interp. Ps. 5.7 (PG 80 80:897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-5-7) · Report an error

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

5.8PG 80 80:897

« Ἐγὼ δὲ ἐν τῷ πλήθει του ἐλέους σου εἰσελεύσομαι εἰς τὸν οἶκόν σου· προσκυνήσω πρὸς ναὸν ἅγιον σου ἐν φόβῳ σου.» Τῆς γὰρ σῆς ἀπολαύουσα φιλανθρωπίας, καὶ τῇ σῇ δεξιᾷ φρουρουμένη, τὴν διηνεκή σοὶ προσφέρω προσκύνησιν ἐν τῷ ἀφιερωμένῳ τῇ σῇ δόξῃ ναῷ, τὸν σὸν ἀεὶ περιφέρουσα φόβον· οὐδὲ γὰρ ἀνέξομαι τοῦτον ἀποβαλεῖν, τῇ σῇ φιλανθρωπίᾳ θαῤῥοῦσα.

« Egō de en tǭ plēthei tou eleous sou eiseleusomai eis ton oikon sou; proskynēsō pros naon hagion sou en phobǭ sou.» Tēs gar sēs apolauousa philanthrōpias, kai tę̄ sę̄ dexią phrouroumenē, tēn diēnekē soi prospherō proskynēsin en tǭ aphierōmenǭ tę̄ sę̄ doxę̄ naǭ, ton son aei peripherousa phobon; oude gar anexomai touton apobalein, tę̄ sę̄ philanthrōpią tharrhousa.

"But I, in the abundance of your mercy, will enter your house; I will worship toward your holy temple in fear of you." Enjoying your love for humankind and guarded by your right hand, I offer you continual worship in the temple dedicated to your glory, always carrying your fear with me; for I will not consent to cast it off, even though I trust in your love for humankind.

Ps 5:7 (5:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 5:7: the church worships God in his house, trusting his mercy but never casting off fear.

Cite (SBL): Theodoret, Interp. Ps. 5.8 (PG 80 80:897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-5-8) · 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.

5.9PG 80 80:897

« Κύριε ὁδήγησόν με ἐν τῇ δικαιοσύνῃ σου, ἕνεκα τῶν ἐχθρῶν μου κατεύθυνον ἐνώπιόν σου τὴν ὁδόν μου. • Ἔνια τῶν ἀντιγράφων « ἐνώπιόν μου τὴν ὁδόν σου, ἔχει· ἑκάτερα δὲ τῆς εὐσεβοῦς ἔχεται διανοίας. Εἴτε γὰρ ἡ ἡμετέρα ὁδὸς κατευθυνθείη ἐνώπιον τοῦ Θεοῦ, πλάνης οὐ ληψόμεθα πεῖραν · εἴτε ἡ τοῦ Θεοῦ ὁδὸς ἐνώπιον ἡμῶν κατευθυνθείη, αὐτὴν ὁδεύσομεν, καὶ πρὸς αὐτὴν προθύμως δραμούμεθα. Αἰτεῖ τοίνυν ἡ κληρονομοῦσα ὁδηγηθῆναι μὲν ὑπὸ τῆς τοῦ Θεοῦ δικαιοσύνης, κατευθυνθῆναι δὲ αὐτῇ τὴν ὁδὸν, καὶ ἐξευμαρισθῆναι, ἵνα ῥᾳδίως ὁδεύῃ. Ταύτην ὁ Σύμμαχος τὴν διάνοιαν τέθεικεν · ἀντὶ γὰρ τοῦ, κατεύθυνον, ὁμάλισον εἴρηκεν. ᾿Ακούομεν δὲ καὶ αὐτοῦ τοῦ Χριστοῦ διὰ Ἡσαΐου· « Ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, καὶ ἡ τραχεῖα εἰς ἐχθροὺς τοὺς δυσσεβείᾳ συζῶντας, τοὺς ἀδίκως διδάσκει τὰ τῆς πονηρίας ἐπιτηδεύματα. ὁδοὺς λείας. • Καὶ ἐν ἑτέρῳ δὲ ψαλμῷὁ μακάριος ἔφη Δαβίδ · • Παρὰ Κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται, καὶ τὴν ὁδὸν αὐτοῦ θελήσει σφόδρα. » Ταπεινοφροσύνης δὲ μεστὰ τῆς κληρονομούσης τὰ ῥήματα. Οὐ γὰρ αἰτεῖ διὰ τὴν ἑαυτῆς δικαιοσύνην κατευθυνθῆναι αὐτῇ τὴν ὁδὸν, ἀλλὰ διὰ τοὺς αὐτῇ πολεμοῦντας. Εἶτα αὐτῶν καὶ κατὰ μέρος . « Ὅτι οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν ἀλήθεια. » Τῷ ψεύδει, φησὶ, διηνεκῶς τὴν γλῶτταν μολύνουσιν. « Ἡ καρδία αὐτῶν ματαία. » Τοῖς λόγοις αὐτῶν καὶ οἱ λογισμοὶ συμβαίνουσι, καὶ συνομολογεῖ τῷ στόματι ἡ διάνοια.

« Kyrie hodēgēson me en tę̄ dikaiosynę̄ sou, heneka tōn echthrōn mou kateuthynon enōpion sou tēn hodon mou. • Enia tōn antigraphōn « enōpion mou tēn hodon sou, echei; hekatera de tēs eusebous echetai dianoias. Eite gar hē hēmetera hodos kateuthyntheiē enōpion tou Theou, planēs ou lēpsometha peiran ; eite hē tou Theou hodos enōpion hēmōn kateuthyntheiē, autēn hodeusomen, kai pros autēn prothymōs dramoumetha. Aitei toinyn hē klēronomousa hodēgēthēnai men hypo tēs tou Theou dikaiosynēs, kateuthynthēnai de autę̄ tēn hodon, kai exeumaristhēnai, hina rhądiōs hodeuę̄. Tautēn ho Symmachos tēn dianoian tetheiken ; anti gar tou, kateuthynon, homalison eirēken. ᾿Akouomen de kai autou tou Christou dia Hēsaïou; « Estai ta skolia eis eutheian, kai hē tracheia eis echthrous tous dyssebeią syzōntas, tous adikōs didaskei ta tēs ponērias epitēdeumata. hodous leias. • Kai en heterǭ de psalmǭo makarios ephē Dabid ; • Para Kyriou ta diabēmata anthrōpou kateuthynetai, kai tēn hodon autou thelēsei sphodra. » Tapeinophrosynēs de mesta tēs klēronomousēs ta rhēmata. Ou gar aitei dia tēn heautēs dikaiosynēn kateuthynthēnai autę̄ tēn hodon, alla dia tous autę̄ polemountas. Eita autōn kai kata meros . « Hoti ouk estin en tǭ stomati autōn alētheia. » Tǭ pseudei, phēsi, diēnekōs tēn glōttan molynousin. « Hē kardia autōn mataia. » Tois logois autōn kai hoi logismoi symbainousi, kai synomologei tǭ stomati hē dianoia.

"Lord, lead me in your righteousness; because of my enemies make my way straight before you." Some copies read "your way before me." Both keep a pious sense. If our way is made straight before God, we shall not experience straying; if God's way is made straight before us, we shall walk it and run to it eagerly. She who inherits, then, asks to be led by God's righteousness and to have her way made straight and easy, so that she may walk it easily. Symmachus gave this sense, for instead of "make straight" he said "make level." And we hear Christ himself say through Isaiah: "The crooked shall become straight, and the rough into smooth ways." In another psalm too the blessed David said: "The steps of a man are directed by the Lord, and he will greatly delight in his way." The words of her who inherits are full of humility. She does not ask that her way be made straight because of her own righteousness, but because of those who war against her. [By enemies he means those who live in impiety, who wrong her without cause.] Then he teaches in detail their practices of wickedness: "For there is no truth in their mouth." They continually defile their tongue with falsehood, he says. "Their heart is vain." Their thoughts agree with their words, and the mind consents with the mouth.

Ps 5:8 (5:9 LXX) (quotation, high confidence) · Isa 40:4 (quotation, high confidence) · Ps 37:23 (36:23 LXX) (quotation, high confidence) · Ps 5:9 (5:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 5:8–9a: the church asks, in humility and because of her enemies, to be led on a straight way; the enemies' mouths and hearts are full of falsehood.

Two lines are displaced in the OCR (one inside the quotation of Isa 40:4); the passage is translated in its sense order, and the displaced sentence about the enemies is set in brackets where it belongs.

Notes on the original text

Digital text corrected (stray letter (OCR); stray mark (OCR)): ῥᾳδίως] ὁδεύῃ → ῥᾳδίως ὁδεύῃ; αὐτῇ τ τὴν → αὐτῇ τὴν.

Cite (SBL): Theodoret, Interp. Ps. 5.9 (PG 80 80:897; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-9

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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.

5.11PG 80 80:899

« Τάφος ἀνεωγμένος ὁ λάρυγξ αὐτῶν. » Οἱ κεκλεισμένοι τάφοι κεκρυμμένην ἔχουσι τὴν δυσοσμίαν, οἱ δὲ ἀνεῳγμένοι πολλὴν ἀποπέμπουσι τὴν δυσωδίαν· τοιαῦτα καὶ οὗτοι, φησὶν, ἐρυγγάνουσι ῥήματα πάσης ἀσεβείας καὶ δυσοσμίας μεστά. Διὰ τούτων δὲ τῶν λόγων τὰς κατὰ τοῦ Θεοῦ βλασφημίας αἰνίττεται, καὶ τῆς ἀκολασίας καὶ τῆς ἀσελγείας τὰ ῥήματα. « Ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν· κρῖνον αὐτοὺς ὁ Θεός . » Χαλεπώτερα τῶν προφερομένων ῥημάτων τὰ κεκρυμμένα· δόλῳ γὰρ κεχρημένοι μυρία τινὰ κατὰ τῶν πέλας τυρεύουσιν. • ᾿Αποπεσάτωσαν ἀπὸ τῶν διαβουλιῶν αὐτῶν, κατὰ τὸ πλῆθος τῶν ἀσεβειῶν αὐτῶν ἔξωσον αὐτούς. » Ἀχθήτωσαν τοίνυν ὑπὸ τὴν σὴν κρίσιν, ὦ Δέσποτα, καὶ διαμάρτωσιν ὧν καττύουσι καθ' ἡμῶν, καὶ μαθέτωσαν διὰ τῆς πείρας, ὡς ἱστὸν ἀράχνης ὑφαίνουσι, καὶ δότωσαν ποινὴν τῶν τολμημάτων ἀξίαν. • Ὅτι παρεπίκρανάν σε, Κύριε. » Κατὰ σοῦ γὰρ τὸν πόλεμον κεκινήκασι, πρὸς τοὺς ἀνακειμένους σοι κινήσαντες τὴν παράταξιν.

« Taphos aneōgmenos ho larynx autōn. » Hoi kekleismenoi taphoi kekrymmenēn echousi tēn dysosmian, hoi de aneǭgmenoi pollēn apopempousi tēn dysōdian; toiauta kai houtoi, phēsin, erynganousi rhēmata pasēs asebeias kai dysosmias mesta. Dia toutōn de tōn logōn tas kata tou Theou blasphēmias ainittetai, kai tēs akolasias kai tēs aselgeias ta rhēmata. « Tais glōssais autōn edoliousan; krinon autous ho Theos . » Chalepōtera tōn propheromenōn rhēmatōn ta kekrymmena; dolǭ gar kechrēmenoi myria tina kata tōn pelas tyreuousin. • ᾿Apopesatōsan apo tōn diabouliōn autōn, kata to plēthos tōn asebeiōn autōn exōson autous. » Achthētōsan toinyn hypo tēn sēn krisin, ō Despota, kai diamartōsin hōn kattyousi kath' hēmōn, kai mathetōsan dia tēs peiras, hōs histon arachnēs hyphainousi, kai dotōsan poinēn tōn tolmēmatōn axian. • Hoti parepikranan se, Kyrie. » Kata sou gar ton polemon kekinēkasi, pros tous anakeimenous soi kinēsantes tēn parataxin.

"Their throat is an open tomb." Closed tombs keep their stench hidden, but open ones send forth a great stink; such, he says, are the words these men belch out, full of all impiety and foulness. By these words he hints at blasphemies against God and words of licentiousness and lewdness. "With their tongues they deceived. Judge them, O God." What they hide is worse than the words they utter; for using deceit they contrive countless plots against their neighbors. "Let them fall from their counsels; according to the abundance of their impieties cast them out." Let them be brought, then, under your judgment, O Master; let them fail in what they stitch together against us, let them learn by experience that they are weaving a spider's web, and let them pay a penalty worthy of their audacity. "For they have embittered you, Lord." They have stirred up war against you by setting their battle line against those dedicated to you.

Ps 5:9 (5:10 LXX) (quotation, high confidence) · Ps 5:10 (5:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 5:9b–10: the enemies' speech is foul and deceitful; the church asks God to judge them, since their war is against God himself.

Notes on the original text

Digital text corrected (leaked footnote number (OCR)): προφερομένων-88 ῥημάτων → προφερομένων ῥημάτων.

Cite (SBL): Theodoret, Interp. Ps. 5.11 (PG 80 80:899; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-11

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

5.12PG 80 80:899

« Καὶ εὐφρανθήτωσαν πάντες οἱ ἐλπίζοντες ἐπὶ σὲ· εἰς αἰῶνα ἀγαλλιάσονται, καὶ κατασκηνώσεις ἐν αὐτοῖς. » Τοῦτο δὲ τοὺς εἰς σὲ πεπιστευκότας εὐφροσύνης ἐμπλήσει, καὶ παρέξει αὐτοῖς θυμηδίαν αἰώνιον · οὐχ ὁ ἐκείνων ὅλεθρος, ἀλλ᾽ ἡ σὴ προμήθεια. Πείθονται γὰρ ὡς ἐνοικεῖς ἐν αὐτοῖς, καὶ ἐμπεριπατεῖς, καὶ οἶκον αὐτοὺς ἀφιερωμένον ἀποφαίνεις. « Καὶ καυχήσονται ἐν σοὶ οἱ ἀγαπῶντες τὸ ὄνομά σου . Ὅτι σὺ εὐλογήσεις δίκαιον, Κύριε .» Τῆς γὰρ σῆς εὐλογίας τε καὶ προνοίας τοῖς σοῖς χορηγουμένης θεραπευταῖς, οἱ σφᾶς αὐτοὺς ἐραστὰς τοῦ σοῦ ὀνόματος καταστήσαντες, ἐπὶ τῇ σῇ κηδεμονίᾳ μεγαλοφρονήσουσι, τὴν σὴν διηγούμενοι δύναμιν. Οὕτω καὶ ὁ μακάριος λέγει Παῦλος· « ῾Ο καυχώμενος ἐν Κυρίῳ καυχάσθω. » - - Ὡς ὄπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς. » Εὐδοκίαν ἡ θεία Γραφὴ καλεῖ τὸ ἀγαθὸν τοῦ Θεοῦ θέλημα. Τοιοῦτόν ἐστι τὸ, « Ηὐδόκησας, Κύριε, τὴν γῆν σου, » ἀντὶ τοῦ, ᾿Αγαθὰ ἠθέλησας τῇ γῇ σου. » Καὶ παρὰ τῷ μακαρίῳ Παύλῳ, « Κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, τουτέστι, κατὰ τὸ ἀγαθὸν αὐτοῦ θέλημα. Καὶ ἐνταῦθα τοίνυν τοῦτο λέγει, ὅτι Τὸ ἀγαθόν σου θέλημα, καὶ ἡ πολλή σου περὶ ἡμᾶς φιλοστοργία " τε καὶ ἀγάπη, καὶ ὅπλον ἡμῖν γέγονε νίκης πρόξενον, καὶ στέφανος ἐπινίκιος.

« Kai euphranthētōsan pantes hoi elpizontes epi se; eis aiōna agalliasontai, kai kataskēnōseis en autois. » Touto de tous eis se pepisteukotas euphrosynēs emplēsei, kai parexei autois thymēdian aiōnion ; ouch ho ekeinōn holethros, all᾽ hē sē promētheia. Peithontai gar hōs enoikeis en autois, kai emperipateis, kai oikon autous aphierōmenon apophaineis. « Kai kauchēsontai en soi hoi agapōntes to onoma sou . Hoti sy eulogēseis dikaion, Kyrie .» Tēs gar sēs eulogias te kai pronoias tois sois chorēgoumenēs therapeutais, hoi sphas autous erastas tou sou onomatos katastēsantes, epi tę̄ sę̄ kēdemonią megalophronēsousi, tēn sēn diēgoumenoi dynamin. Houtō kai ho makarios legei Paulos; « ῾O kauchōmenos en Kyriǭ kauchasthō. » - - Hōs oplǭ eudokias estephanōsas hēmas. » Eudokian hē theia Graphē kalei to agathon tou Theou thelēma. Toiouton esti to, « Ēudokēsas, Kyrie, tēn gēn sou, » anti tou, ᾿Agatha ēthelēsas tę̄ gę̄ sou. » Kai para tǭ makariǭ Paulǭ, « Kata tēn eudokian tou thelēmatos autou, toutesti, kata to agathon autou thelēma. Kai entautha toinyn touto legei, hoti To agathon sou thelēma, kai hē pollē sou peri hēmas philostorgia " te kai agapē, kai hoplon hēmin gegone nikēs proxenon, kai stephanos epinikios.

"And let all who hope in you rejoice; they will exult for ever, and you will dwell among them." What will fill those who have believed in you with gladness and give them everlasting delight is not the destruction of those men but your providence. For they are persuaded that you dwell and walk among them and make them a house dedicated to you. "And those who love your name will boast in you, for you will bless the righteous, Lord." Since your blessing and providence are supplied to your servants, those who have made themselves lovers of your name will be proud of your care and recount your power. So too the blessed Paul says: "Let him who boasts boast in the Lord." "As with a shield of good pleasure you have crowned us." Divine Scripture calls God's good will "good pleasure." Such is "Lord, you were well pleased with your land," that is, you willed good things for your land; and in the blessed Paul, "according to the good pleasure of his will," that is, according to his good will. Here too, then, he says this: your good will and your great affection and love toward us have become both a weapon that brings victory and a crown of victory.

Ps 5:11 (5:12 LXX) (quotation, high confidence) · Ps 5:12 (5:13 LXX) (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence) · Ps 85:1 (84:2 LXX) (quotation, high confidence) · Eph 1:5 (quotation, high confidence) · 2 Cor 6:16 (allusion, medium confidence)

Notes and citation

Summary: Psalm 5:11–12: the faithful rejoice in God's indwelling and boast in him; his good will is both their shield and their crown.

Notes on the original text

Digital text corrected (stray letter (OCR)): ὁ μακάριος ὁ λέγει Παῦλος → ὁ μακάριος λέγει Παῦλος; αὐτοῦ, ὁ τουτέστι → αὐτοῦ, τουτέστι.

Cite (SBL): Theodoret, Interp. Ps. 5.12 (PG 80 80:899; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/5-12

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

Chapter 6

6.1PG 80 80:901

« Εἰς τὸ τέλος ἐν ὕμνοις ὑπὲρ τῆς ὀγδόης, ψαλμὸς τῷ Δαβίδ. » Ογδόην τὴν μέλλουσαν κατάστασιν ὁ προφητικὸς λόγος καλεῖ· ἐπειδὴ γὰρ ὁ παρὼν βίος διὰ τῶν ἑπτὰ τῆς ἑβδομάδος ἡμερῶν ἀνακυκλεῖται· ἀπὸ γὰρ τῆς πρώτης ὁ χρόνος ἀρχόμενος, καὶ λήγων εἰς τὴν ἑβδόμην, πάλιν εἰς τὴν πρώτην ἐπάνεισι, καὶ οὕτως εἰς τὴν ἑβδόμην χωρεῖ · εἰκότως τὸν ἔξω τοῦ ἑβδοματικοῦ ἀριθμοῦ αἰῶνα ὀγδόην ὁ θεῖος προσηγόρευσε λόγος. Μέμνηται δὲ θανάτου καὶ κρίσεως ἐν τῷδε τῷ ψαλμῷ· διò καὶ ταύτην τέθεικε τὴν ἐπιγραφήν. Λέγει γάρ· • Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι ; » ἀντὶ τοῦ, ᾿Αποκέκλεισται τοῖς ἐντεῦθεν ἐξιοῦσι τῆς μετανοίας ἡ θύρα, καὶ οὐχ οἷόν τε τοὺς μὴ κατὰ τὸν παρόντα βίον τοῖς τῆς μετανοίας χρησαμένους φαρμάκοις, ἐκεῖ τὴν ὑπὲρ τῆς ἁμαρτίας ἐξομολόγησιν προσενεγκεῖν τῷ Θεῷ. Μαρτυρεῖ δὲ τούτοις τοῖς λόγοις, καὶ ἡ τῶν παρθένων παραβολή. Καὶ γὰρ δι᾽ ἐκείνης μεμαθήκαμεν, ὡς αἱ μωραὶ παρθένοι σβεσθεισῶν τῶν λαμπάδων ἔμειναν ἔξω τῶν τοῦ νυμφῶνος θυρῶν, παίουσαι μὲν τὰς θύρας, ἀποπεμπόμεναι δὲ, καὶ τῆς παστάδος ἀποστερούμεναι. Ἔφη γὰρ πρὸς αὐτάς· · Ὑπάγετε, οὐκ οἶδα ὑμᾶς. » Διά τοι τοῦτο ὁ μακάριος Δαβίδ, μετὰ τὴν διπλῆν ἐκείνην ἁμαρτίαν, ταύτην τῷ Θεῷ προσφέρει τὴν ἱκετείαν, ἰατρευθῆναι παρακαλῶν, ὡς μήκετι χώραν ἐχόντων ἐν ἐκείνῳ τῷ βίῳ τῶν τῆς μετανοίας φαρμάκων.

« Eis to telos en hymnois hyper tēs ogdoēs, psalmos tǭ Dabid. » Ogdoēn tēn mellousan katastasin ho prophētikos logos kalei; epeidē gar ho parōn bios dia tōn hepta tēs hebdomados hēmerōn anakykleitai; apo gar tēs prōtēs ho chronos archomenos, kai lēgōn eis tēn hebdomēn, palin eis tēn prōtēn epaneisi, kai houtōs eis tēn hebdomēn chōrei ; eikotōs ton exō tou hebdomatikou arithmou aiōna ogdoēn ho theios prosēgoreuse logos. Memnētai de thanatou kai kriseōs en tǭde tǭ psalmǭ; dio kai tautēn tetheike tēn epigraphēn. Legei gar; • Ouk estin en tǭ thanatǭ ho mnēmoneuōn sou, en de tǭ hądę̄ tis exomologēsetai soi ? » anti tou, ᾿Apokekleistai tois enteuthen exiousi tēs metanoias hē thyra, kai ouch hoion te tous mē kata ton paronta bion tois tēs metanoias chrēsamenous pharmakois, ekei tēn hyper tēs hamartias exomologēsin prosenenkein tǭ Theǭ. Martyrei de toutois tois logois, kai hē tōn parthenōn parabolē. Kai gar di᾽ ekeinēs memathēkamen, hōs hai mōrai parthenoi sbestheisōn tōn lampadōn emeinan exō tōn tou nymphōnos thyrōn, paiousai men tas thyras, apopempomenai de, kai tēs pastados aposteroumenai. Ephē gar pros autas; ; Hypagete, ouk oida hymas. » Dia toi touto ho makarios Dabid, meta tēn diplēn ekeinēn hamartian, tautēn tǭ Theǭ prospherei tēn hiketeian, iatreuthēnai parakalōn, hōs mēketi chōran echontōn en ekeinǭ tǭ biǭ tōn tēs metanoias pharmakōn.

"To the end, in hymns, for the eighth: a psalm of David." The prophetic word calls the future state "the eighth." Since the present life revolves through the seven days of the week (time begins from the first, ends at the seventh, returns again to the first, and so proceeds to the seventh), the divine word fittingly called the age outside the number seven "the eighth." In this psalm he mentions death and judgment; therefore he set this title. For he says: "In death there is no one who remembers you; and in Hades who will confess to you?" That is, the door of repentance is shut to those who depart from here, and those who have not used the medicines of repentance in the present life cannot offer God confession for their sin there. The parable of the virgins bears witness to these words. From it we have learned that the foolish virgins, when their lamps went out, stayed outside the doors of the bridal chamber, knocking at the doors but sent away and deprived of the bridal chamber. For he said to them, "Go away, I do not know you." For this reason the blessed David, after that double sin, offers this supplication to God, begging to be healed, since in that life the medicines of repentance no longer have a place.

Ps 6:1 (quotation, high confidence) · Ps 6:5 (6:6 LXX) (quotation, high confidence) · Matt 25:11 (allusion, high confidence) · Matt 25:12 (quotation, medium confidence)

Notes and citation

Summary: The title of Psalm 6, "for the eighth," refers to the age to come; since repentance is impossible after death, David seeks healing now.

Notes on the original text

Digital text corrected (OCR letters; stray letter (OCR)): ἐν ὕμνοις ὁ ὑπὲρ → ἐν ὕμνοις ὑπὲρ; θανάτῳξὸ μνημονεύων → θανάτῳ ὁ μνημονεύων.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 6.1 (PG 80 80:901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-1

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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.

6.2PG 80 80:901

« Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ, ὀργῇ σου παιδεύσῃς με.» Οὐ παρακαλεῖ μὴ ἐλεγχθῆναι, ἀλλὰ μὴ θυμῷ ἐλεγχθῆναι, οὐδὲ ἱκετεύει μὴ παιδευθῆναι, ἀλλὰ μὴ μετ᾿ ὀργῆς τοῦτο παθεῖν. Πατρικῶς με, φησὶ, παίδευσον, μὴ δικαστικῶς· ἰατρικῶς, μὴ κολαστικῶς. Μὴ μετρήσῃς τῇ ἁμαρτίᾳ τὴν τιμωρίαν, ἀλλὰ τῇ φιλανθρωπίᾳ τὸ δίκαιον κέρασον. « Ἐλέησόν με, Κύριε, ὅτι ἀσθενῆς εἰμι. ᾿Αρμόττουσα τοῖς ἡμαρτηκόσιν ἡ τοιαύτη φωνή. Ασθενείας γὰρ ἡγουμένης, ἡ ἁμαρτία νικᾷ. Ἂν γὰρ μὴ ἀσθενήσει τὸ ἐν ἡμῖν λογικὸν, οὐ στασιάσει τὰ πάθη · ἐῤῥωμένου γὰρ τοῦ ἡνιόχου, καὶ μετ᾿ ἐπιστήμης τοὺς ἵππους καὶ στρέφοντος καὶ ἐθύνοντος, οὐκ ἔχει τὰ σκιρτήματα χώραν .

« Kyrie, mē tǭ thymǭ sou elenxę̄s me, mēde tę̄, orgę̄ sou paideusę̄s me.» Ou parakalei mē elenchthēnai, alla mē thymǭ elenchthēnai, oude hiketeuei mē paideuthēnai, alla mē met᾿ orgēs touto pathein. Patrikōs me, phēsi, paideuson, mē dikastikōs; iatrikōs, mē kolastikōs. Mē metrēsę̄s tę̄ hamartią tēn timōrian, alla tę̄ philanthrōpią to dikaion kerason. « Eleēson me, Kyrie, hoti asthenēs eimi. ᾿Armottousa tois hēmartēkosin hē toiautē phōnē. Astheneias gar hēgoumenēs, hē hamartia niką. An gar mē asthenēsei to en hēmin logikon, ou stasiasei ta pathē ; errhōmenou gar tou hēniochou, kai met᾿ epistēmēs tous hippous kai strephontos kai ethynontos, ouk echei ta skirtēmata chōran .

"Lord, do not rebuke me in your anger, nor discipline me in your wrath." He does not ask not to be rebuked, but not to be rebuked in anger; nor does he beg not to be disciplined, but not to suffer it with wrath. Discipline me as a father, he says, not as a judge; as a physician, not as a punisher. Do not measure the punishment by the sin, but mix justice with your love for humankind. "Have mercy on me, Lord, for I am weak." Such a word suits those who have sinned. For when weakness leads the way, sin conquers. If the reasoning part in us is not weak, the passions will not rebel: when the charioteer is strong and turns and directs the horses with skill, their leaping has no room.

Ps 6:1 (6:2 LXX) (quotation, high confidence) · Ps 6:2 (6:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 6:1–2a: David asks to be corrected as by a father and physician, not punished in anger; sin prevails where reason is weak.

Notes on the original text

Digital text corrected (OCR lost word; marginal verse number (OCR)): τὸ δίκαιον κέρασον γ΄. → τὸ δίκαιον κέρασον.; νικᾷ. γὰρ μὴ → νικᾷ. Ἂν γὰρ μὴ.

Cite (SBL): Theodoret, Interp. Ps. 6.2 (PG 80 80:901; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-2

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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.

6.4PG 80 80:903

« Ἴασαί με, Κύριε, ὅτι ἐταράχθη τὰ ὀστᾶ μου· καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. » Οστᾶ · ἐνταῦθα τοὺς λογισμοὺς ὀνομάζει· ἐπειδὴ γὰρ τὰ ὀστᾶ στεγανωτέραν ἔχει τὴν φύσιν, καὶ αὐτὰ φέρει τὸ σῶμα, τροπικῶς τοὺς λογισμοὺς, δι᾽ ὧν τὸ ζῶον ἰθύνεται, ὀστᾶ προσηγόρευσεν. Ἡ τούτων, φησὶ, ταραχὴ ἐκλόνησε με, καὶ διέσεισε. Διόπερ τῆς σῆς φιλανθρωπίας ἀπολαῦσαι παρακαλῶ, ἵνα διὰ ταύτης τὴν ἴασιν δέξωμαι. • Καὶ σὺ Κύριε ἕως πότε; Ἐπίστρεψον Κύριε, ῥῦσαι τὴν ψυχήν μου, σῶσόν με ἕνεκεν τοῦ ἐλέους σου.» Τὸ, ἕως πότε, οὐχ ὡς ἐγκαλῶν λέγει, ἀλλ᾿ ὡς ἐν ὀδύναις ὢν, ἐπιταχῦναι παρακαλεῖ τὴν βοήθειαν. ᾿Αρμοδίως δὲ προσέθηκε τὸ, « Ἕνεκεν τοῦ ἐλέους σου. » Οὐδὲ γὰρ ἐμαυτῷ, φησὶ, θαῤῥῶ, οὐδὲ τῇ ἐμαυτοῦ δικαιοσύνῃ τὴν σὴν ἐπιγράφω βοήθειαν, ἀλλὰ διὰ τὸν σὸν ἔλεον ταύτης ἱκετεύω τυχεῖν. Τὸ δὲ, « ἐπίστρεψον, Κύριε, ἀντὶ τοῦ, « πρόσχες μοι, » καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ· ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ ἀποστρεφομένων, καὶ τοὺς ἐπταικότας οὐκ ἐθελόντων ὁρᾶν.

« Iasai me, Kyrie, hoti etarachthē ta osta mou; kai hē psychē mou etarachthē sphodra. » Osta ; entautha tous logismous onomazei; epeidē gar ta osta steganōteran echei tēn physin, kai auta pherei to sōma, tropikōs tous logismous, di᾽ hōn to zōon ithynetai, osta prosēgoreusen. Hē toutōn, phēsi, tarachē eklonēse me, kai dieseise. Dioper tēs sēs philanthrōpias apolausai parakalō, hina dia tautēs tēn iasin dexōmai. • Kai sy Kyrie heōs pote? Epistrepson Kyrie, rhysai tēn psychēn mou, sōson me heneken tou eleous sou.» To, heōs pote, ouch hōs enkalōn legei, all᾿ hōs en odynais ōn, epitachynai parakalei tēn boētheian. ᾿Armodiōs de prosethēke to, « Heneken tou eleous sou. » Oude gar emautǭ, phēsi, tharrhō, oude tę̄ emautou dikaiosynę̄ tēn sēn epigraphō boētheian, alla dia ton son eleon tautēs hiketeuō tychein. To de, « epistrepson, Kyrie, anti tou, « prosches moi, » kai mē apostrepsę̄s to prosōpon sou ap᾿ emou; ek metaphoras tōn orgizomenōn, kai apostrephomenōn, kai tous eptaikotas ouk ethelontōn horan.

"Heal me, Lord, for my bones are troubled, and my soul is greatly troubled." Here he calls the thoughts bones. Since bones have a firmer nature and carry the body, he figuratively called bones the thoughts by which the living being is directed. Their turmoil, he says, has shaken and convulsed me; therefore I beg to enjoy your love for humankind, so as to receive healing through it. "And you, Lord, how long? Turn, Lord, deliver my soul; save me for the sake of your mercy." He does not say "how long" as one accusing, but as one in pain he begs that help be hastened. Fittingly he added, "for the sake of your mercy." For I do not trust in myself, he says, nor do I ascribe your help to my own righteousness; but I beg to obtain it because of your mercy. "Turn, Lord" means "attend to me," and do not turn your face away from me; a metaphor from people who are angry, turn away, and do not wish to see those who have offended.

Ps 6:2 (6:3 LXX) (quotation, high confidence) · Ps 6:3 (6:4 LXX) (quotation, high confidence) · Ps 6:4 (6:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 6:2b–4: the troubled "bones" are the thoughts; David asks healing for the sake of God's mercy, not his own righteousness.

Notes on the original text

Digital text corrected (OCR letters; stray letter (OCR)): ἐπιγράφως” βοήθειαν → ἐπιγράφω βοήθειαν; Κύριε, ὁ ἀντὶ τοῦ → Κύριε, ἀντὶ τοῦ.

Cite (SBL): Theodoret, Interp. Ps. 6.4 (PG 80 80:903; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-4

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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.

6.6PG 80 80:903

« Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;» Διὰ τοῦτο τῆς θεραπείας ἐπὶ τοῦ παρόντος ἀπολαῦσαι παρακαλῶ, ἐπειδὴ οἶδα, ὅτι τοῖς τόνδε τὸν βίον ἐξιοῦσι μετὰ τραυμάτων, οὐδεμία λοιπὸν θεραπεία δοθήσεται, οὐκέτι χώραν τῆς μετανοίας ἐχούσης. [Καὶ κάλλιστα τῷ θείῳ Δαβὶδ τοῦτο πεφιλοσόφηται· οὐ γὰρ ἐν θανάτῳ, ἀλλ᾽ ἐν ζωῇ ἐστιν ὁ τοῦ Θεοῦ μεμνημένος. Οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν· καίγε ἴδιον τοῦτο τῆς ὀγδόης, τὸ μηκέτι καιρὸν εἰς παρασκευὴν ἀγαθῶν, ἢ κακῶν διδόναι τοῖς ἐν αὐτῇ γινομένοις. ᾿Αλλ᾽ ὧν ἄν τις ἑαυτῷ καταβάληται διὰ τῶν ἔργων τὰ σπέρματα, τούτων ἀντιπαρέχειν τὰ δράγματα· οὗ χάριν ἐνταῦθα ἐνεργεῖν νομοθετεῖ τὴν μετάνοιαν, ὡς ἐν τῷ ᾅδῃ τῆς τοιαύτης σπουδῆς ἀπρακτούσης. Φησὶ γάρ· Ἐπειδὴ μακρός μοι γέγονεν ὁ τῆς μετανοίας καιρὸς, δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι · τούτου χάριν ἐπιταχῦναι τὸν ἔλεον αἰτῶ· εἶτα παιδεύει τὸν ἀκροατὴν, ὅτι μετὰ τῆς τοῦ Θεοῦ φιλανθρωπίας δεῖ καὶ τὰ ἡμέτερα ἔπεσθαι. ῎Αν τε γὰρ τὴν ἀσθένειαν προβαλώμεθα, ἄν τε τὴν ταραχὴν, ἄν τε τοῦ Θεοῦ τὴν ἀγαθότητα, τὰ δὲ παρ᾿ ἡμῶν μὴ προστεθῇ, οὐδὲν ὄφελος ἡμῖν.

« Hoti ouk estin en tǭ thanatǭ ho mnēmoneuōn sou; en de tǭ hądę̄ tis exomologēsetai soi?» Dia touto tēs therapeias epi tou parontos apolausai parakalō, epeidē oida, hoti tois tonde ton bion exiousi meta traumatōn, oudemia loipon therapeia dothēsetai, ouketi chōran tēs metanoias echousēs. [Kai kallista tǭ theiǭ Dabid touto pephilosophētai; ou gar en thanatǭ, all᾽ en zōę̄ estin ho tou Theou memnēmenos. Houtōs ouk estin en hądę̄ tois apelthousin exomologēsis kai diorthōsis. Synekleise gar ho Theos entautha men bion kai praxin, ekei de tēn tōn pepragmenōn exetasin; kaige idion touto tēs ogdoēs, to mēketi kairon eis paraskeuēn agathōn, ē kakōn didonai tois en autę̄ ginomenois. ᾿All᾽ hōn an tis heautǭ katabalētai dia tōn ergōn ta spermata, toutōn antiparechein ta dragmata; hou charin entautha energein nomothetei tēn metanoian, hōs en tǭ hądę̄ tēs toiautēs spoudēs apraktousēs. Phēsi gar; Epeidē makros moi gegonen ho tēs metanoias kairos, dedoika mē phthasę̄ ton para sou eleon ho thanatos, en hǭ ta tēs exomologēseōs ouk esti ; toutou charin epitachynai ton eleon aitō; eita paideuei ton akroatēn, hoti meta tēs tou Theou philanthrōpias dei kai ta hēmetera epesthai. ᾿An te gar tēn astheneian probalōmetha, an te tēn tarachēn, an te tou Theou tēn agathotēta, ta de par᾿ hēmōn mē prostethę̄, ouden ophelos hēmin.

"For in death there is no one who remembers you; and in Hades who will confess to you?" Therefore I beg to enjoy healing now, since I know that to those who leave this life with wounds no healing will be given afterwards, repentance no longer having a place. [The divine David has reasoned this out excellently. The one who remembers God is not in death but in life. So in Hades there is no confession or amendment for those who have departed. For God has confined life and action to this world, and the examination of what has been done to that one; and indeed this is the mark of the eighth: it no longer gives those who are in it time to prepare good or evil, but returns to each the sheaves of the seeds he has sown for himself by his works. For this reason he lays down that repentance must be practiced here, since such effort is idle in Hades. For he says: since the time of my repentance has grown long, I fear that death, in which confession has no place, may come before your mercy; for this reason I ask you to hasten your mercy. Then he teaches the hearer that our own part must accompany God's love for humankind. Whether we plead our weakness, or our turmoil, or the goodness of God, if our own part is not added, it does us no good.]

Ps 6:5 (6:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 6:5: there is no repentance after death, so healing must be sought now; our own effort must accompany God's mercy.

The long passage in square brackets is bracketed in the printed text (probably an addition from another commentator); it is translated and kept in brackets. Its opening bracket has no closing bracket.

Notes on the original text

Digital text corrected (split word (OCR)): μνημο νεύων → μνημονεύων.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 6.6 (PG 80 80:903; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-6). (abbreviation not yet checked)

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

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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.

6.7PG 80 80:905

« Ἑκοπίασα· ἐν τῷ στεναγμῷ μου, λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. » Οἶδα μὲν μεγάλα καὶ χαλεπὰ πλημμελήσας, ἀλλ᾽ ὅμως δακρύων διηνεκῶς διατελῶ, καὶ τὰ ὑπ᾿ ἐμοῦ τετολμημένα θρηνῶν. Καὶ μέντοι καὶ τὴν μιανθεῖσαν ὑπὸ τῆς παρανομίας κλίνην ἀεὶ δάκρυσιν ἀπολούσω, ἐκκαθῆραι ταύτην διὰ τούτων πειρώμενος· κἂν τύχω δὲ τῆς ἀφέσεως, οὐ παύσομαι τοῦτο ποιῶν. Τοῦτο γὰρ σημαίνει, • Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, καὶ βρέξω. »

« Hekopiasa; en tǭ stenagmǭ mou, lousō kath' hekastēn nykta tēn klinēn mou, en dakrysi mou tēn strōmnēn mou brexō. » Oida men megala kai chalepa plēmmelēsas, all᾽ homōs dakryōn diēnekōs diatelō, kai ta hyp᾿ emou tetolmēmena thrēnōn. Kai mentoi kai tēn miantheisan hypo tēs paranomias klinēn aei dakrysin apolousō, ekkathērai tautēn dia toutōn peirōmenos; kan tychō de tēs apheseōs, ou pausomai touto poiōn. Touto gar sēmainei, • Lousō kath' hekastēn nykta tēn klinēn mou, kai brexō. »

"I am weary with my groaning; every night I will wash my bed, I will drench my couch with my tears." I know I have committed great and grievous sins; yet I continue weeping without ceasing, lamenting what I have dared to do. And I will always wash with tears the bed defiled by the transgression, trying to cleanse it by them; and even if I obtain forgiveness I shall not stop doing this. This is the meaning of "every night I will wash my bed and drench it."

Ps 6:6 (6:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 6:6: David weeps continually over his sin and keeps washing the defiled bed with tears even after forgiveness.

Cite (SBL): Theodoret, Interp. Ps. 6.7 (PG 80 80:905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-7

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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.

6.8PG 80 80:905

« Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου. » Αὐτό μου τὸ ὀπτικὸν τῆς διανοίας τετάρακται διὰ τὴν σὴν ἀγανάκτησιν, Δέσποτα. Ὀφθαλμὸν γὰρ ἐνταῦθα τὸν νοῦν προσηγόρευσε, διὸ καὶ ἑνὸς ἐμνημόνευσεν. « Ἐπαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου. » Πάντων μοι, φησί, χαλεπώτερα τῶν ἐχθρῶν τὰ ὀνείδη· ταῦτα γάρ με δαπανᾷ, καὶ κατατήκει, καὶ γῆρας ἄωρον ἐπιφέρει. ᾿Απόστητε ἀπ᾿ ἐμοῦ πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὅτι εἰσήκουσε Κύριος τῆς φωνῆς τῆς τοῦ κλαυθμοῦ μου · ἤκουσε Κύριος τῆς δεήσεώς μου. Κύριος τὴν προσευχήν μου προσεδέξατο. » Μηκέτι, φησὶν, ἐπιτωθαζέτωσάν μοι οἱ τὰς οἰκείας μὲν οὐχ ὁρῶντες παρανομίας, τὰ δ᾽ ἐμὰ πλημμελήματα κωμῳδοῦντες. Τῆς θείας γὰρ ἔτυχον εὐμενείας, καὶ πέπεικα δι' ὧν ἠντιβόλησα παριδεῖν μὲν τὰ πλημμελήματα, μεταδοῦναι δὲ συγγνώμης.

« Etarachthē apo thymou ho ophthalmos mou. » Auto mou to optikon tēs dianoias tetaraktai dia tēn sēn aganaktēsin, Despota. Ophthalmon gar entautha ton noun prosēgoreuse, dio kai henos emnēmoneusen. « Epalaiōthēn en pasi tois echthrois mou. » Pantōn moi, phēsi, chalepōtera tōn echthrōn ta oneidē; tauta gar me dapaną, kai katatēkei, kai gēras aōron epipherei. ᾿Apostēte ap᾿ emou pantes hoi ergazomenoi tēn anomian, hoti eisēkouse Kyrios tēs phōnēs tēs tou klauthmou mou ; ēkouse Kyrios tēs deēseōs mou. Kyrios tēn proseuchēn mou prosedexato. » Mēketi, phēsin, epitōthazetōsan moi hoi tas oikeias men ouch horōntes paranomias, ta d᾽ ema plēmmelēmata kōmǭdountes. Tēs theias gar etychon eumeneias, kai pepeika di' hōn ēntibolēsa paridein men ta plēmmelēmata, metadounai de syngnōmēs.

"My eye is troubled because of anger." The very power of sight of my mind has been troubled because of your indignation, O Master. Here he called the mind an eye, and therefore mentioned one eye. "I have grown old among all my enemies." The reproaches of my enemies, he says, are harder for me than all else; they consume me, waste me away, and bring on untimely old age. "Depart from me, all you who work lawlessness, for the Lord has heard the voice of my weeping. The Lord has heard my petition; the Lord has accepted my prayer." Let those mock me no longer, he says, who do not see their own transgressions but make a comedy of my sins. For I have obtained God's favor, and by my entreaties I have persuaded him to overlook my sins and grant me pardon.

Ps 6:7 (6:8 LXX) (quotation, high confidence) · Ps 6:8 (6:9 LXX) (quotation, high confidence) · Ps 6:9 (6:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 6:7–9: grief and the reproaches of enemies wear David down, but God has heard him and forgiven.

Notes on the original text

Digital text corrected (OCR letter; repeated letters (OCR); stray letters (OCR)): θυμοῦ ἐτ ὁ ὀφθαλμός → θυμοῦ ὁ ὀφθαλμός; οἱ ἐ οἱ ἐργαζόμενοι → οἱ ἐργαζόμενοι; πλημμεΣήματα → πλημμελήματα.

Cite (SBL): Theodoret, Interp. Ps. 6.8 (PG 80 80:905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-6-8) · 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.

6.11PG 80 80:905

« Αἰσχυνθείησαν, καὶ ταραχθείησαν πάντες οἱ ἐχθροί μου· ἀποστραφείησαν εἰς τὰ ὀπίσω , καὶ καταισχυνθείησαν σφόδρα διὰ τάχους. » Ταῦτα τοίνυν εἰδότες, παύσασθε μὲν ἐμοὶ ὀνείδη προσφέροντες, τὰς δὲ οἰκείας εἰς νοῦν λαβόντες παρανομίας, αἰσχύνης καὶ θορύβου καὶ ταραχῆς ἀναπλήσθητε. Δίκαιον γὰρ καὶ φόβου μεστὸν τὸ θεῖον κριτήριον.

« Aischyntheiēsan, kai tarachtheiēsan pantes hoi echthroi mou; apostrapheiēsan eis ta opisō , kai kataischyntheiēsan sphodra dia tachous. » Tauta toinyn eidotes, pausasthe men emoi oneidē prospherontes, tas de oikeias eis noun labontes paranomias, aischynēs kai thorybou kai tarachēs anaplēsthēte. Dikaion gar kai phobou meston to theion kritērion.

"Let all my enemies be ashamed and troubled; let them be turned back and put to great shame quickly." Knowing this, then, stop reproaching me; take your own transgressions to heart and be filled with shame, confusion, and turmoil. For God's judgment is just and full of fear.

Ps 6:10 (6:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 6:10: the mockers should stop reproaching David and be ashamed of their own sins.

Cite (SBL): Theodoret, Interp. Ps. 6.11 (PG 80 80:905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/6-11

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

Chapter 7

7.1PG 80 80:905

« Ψαλμὸς τῷ Δαβὶδ, ὃν ἦσε τῷ Κυρίῳ ὑπὲρ των λόγων Χουσὶ υἱοῦ Ἰεμενεί. » ᾿Αποδιδράσκων ὁ μακάριος Δαβὶδ τὸν ἀλάστορα καὶ πατραλοίαν υἱόν , εὖρε βοηθὸν τὸν Χουσὶ, ὃς πέπεικε τὸν ᾿Αβεσσαλὼμ μὴ κατὰ τὴν εἰσήγησιν τοῦ ᾿Αχιτόφελ παραυτίκα διῶξαι τὸν πατέρα, ἀλλὰ τὸν λαὸν ἅπαντα συναγείραι, καὶ τηνικαῦτα κατὰ τοῦ γεγεννηκότος στρατεῦσαι. ΓΑχθεσθεὶς τοίνυν καὶ λίαν ἀδημονήσας ὁ ᾿Αχιτόφελ, ὡς αἱρετωτέρας ὀφθείσης τῆς τοῦ Χουσὶ συμβουλῆς, αὐτόχειρ αὐτὸς γενόμενος, τὴν δι᾽ ἀγχόνης ἐδέξατο τελευτήν. Ὁ δέ γε θεῖος Δαβὶδ τῆς ἐφόδου τὴν ἀναβολὴν καιρὸν εἰς φυγὴν λαβὼν, τῆς σωτηρίας ἔτυχε· τοῦτον τοιγαροῦν τὸν ψαλμόν, οἷόν τινα ὕμνον καὶ προσευχὴν, τῷ σωτῆρι προσφέρει Θεῷ· προστίθησι δὲ καὶ διδασκαλίαν, τοὺς μὲν ὑπό τινων ἀδικουμένους εἰς τὸν Θεὸν ἔχειν τὰς ἐλπίδας προτρέπων, καὶ τὴν ἐκεῖθεν ἀναμένειν ῥοπὴν, τοὺς δὲ ἀδικοῦντας δεδιττόμενος τῆς δὲ τοῦ Θεοῦ δικαίας κρίσεως μνήμῃ.

« Psalmos tǭ Dabid, hon ēse tǭ Kyriǭ hyper tōn logōn Chousi huiou Iemenei. » ᾿Apodidraskōn ho makarios Dabid ton alastora kai patraloian huion , eure boēthon ton Chousi, hos pepeike ton ᾿Abessalōm mē kata tēn eisēgēsin tou ᾿Achitophel parautika diōxai ton patera, alla ton laon hapanta synageirai, kai tēnikauta kata tou gegennēkotos strateusai. GAchthestheis toinyn kai lian adēmonēsas ho ᾿Achitophel, hōs hairetōteras ophtheisēs tēs tou Chousi symboulēs, autocheir autos genomenos, tēn di᾽ anchonēs edexato teleutēn. Ho de ge theios Dabid tēs ephodou tēn anabolēn kairon eis phygēn labōn, tēs sōtērias etyche; touton toigaroun ton psalmon, hoion tina hymnon kai proseuchēn, tǭ sōtēri prospherei Theǭ; prostithēsi de kai didaskalian, tous men hypo tinōn adikoumenous eis ton Theon echein tas elpidas protrepōn, kai tēn ekeithen anamenein rhopēn, tous de adikountas dedittomenos tēs de tou Theou dikaias kriseōs mnēmę̄.

"A psalm of David, which he sang to the Lord concerning the words of Chusi, son of Jemeni." When the blessed David was fleeing from his accursed and parricidal son, he found a helper in Chusi, who persuaded Absalom not to pursue his father at once, as Ahithophel advised, but to gather all the people and then march against his father. Ahithophel, aggrieved and greatly distressed because Chusi's counsel had been judged preferable, became his own executioner and died by hanging. The divine David, taking the delay of the attack as an opportunity for flight, obtained safety. He therefore offers this psalm, as a kind of hymn and prayer, to God his Savior; and he adds teaching too, urging those who are wronged by others to place their hopes in God and to await his support from there, and frightening those who do wrong by the remembrance of God's just judgment.

Ps 7:1 (quotation, high confidence) · 2 Sam 17:7 (allusion, high confidence) · 2 Sam 17:23 (allusion, high confidence)

Notes and citation

Summary: The title of Psalm 7 refers to Hushai (Chusi), whose counsel defeated Ahithophel's and saved David from Absalom.

"Chusi" is Hushai the Archite (2 Sam 15:32–37; 17:5–23).

Notes on the original text

Digital text corrected (line displaced by the OCR from 7.2 (restored there); stray letters (OCR)): αὐτὸς δι γενόμενος → αὐτὸς γενόμενος; με. Μήποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου, → .

Cite (SBL): Theodoret, Interp. Ps. 7.1 (PG 80 80:905; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-1

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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.

7.2PG 80 80:907

« Κύριε, ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με ἐκ πάντων τῶν διωκόντων με, καὶ ῥῦσαί με. Μήποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου, μὴ ὄντος λυτρουμένου, μηδὲ σώζοντος. » Οὐδεμιᾷ, φησὶν, ἀνθρωπίνῃ βοηθείᾳ θαῤῥῶν, τὴν δὲ σὴν ἐλπίδα μόνην ἐν ἐμαυτῷ περιφέρων, ἱκετεύω τῆς σῆς προμηθείας τυχεῖν. Δέδια γὰρ μὴ δίκην ἀγρίου θηρὸς ἐπελθόντες οἱ πολεμοῦντες, καὶ ἔρημόν με τῆς σῆς προνοίας εὑρόντες, παντελῶς διαφθείρωσιν.

« Kyrie, ho Theos mou, epi soi ēlpisa, sōson me ek pantōn tōn diōkontōn me, kai rhysai me. Mēpote harpasę̄ hōs leōn tēn psychēn mou, mē ontos lytroumenou, mēde sōzontos. » Oudemią, phēsin, anthrōpinę̄ boētheią tharrhōn, tēn de sēn elpida monēn en emautǭ peripherōn, hiketeuō tēs sēs promētheias tychein. Dedia gar mē dikēn agriou thēros epelthontes hoi polemountes, kai erēmon me tēs sēs pronoias heurontes, pantelōs diaphtheirōsin.

"Lord my God, in you I have hoped; save me from all who pursue me, and deliver me, lest he seize my soul like a lion, while there is none to ransom or to save." Trusting in no human help, he says, but carrying within me hope in you alone, I beg to obtain your providence. For I fear that those who make war on me may come upon me like a wild beast, find me bereft of your care, and destroy me utterly.

Ps 7:1 (7:2 LXX) (quotation, high confidence) · Ps 7:2 (7:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:1–2: trusting in no human help, David asks God to save him from enemies who would tear him like a lion.

Notes on the original text

Digital text corrected (stray letters (OCR); stray marks removed and a line displaced by the OCR into 7.1 restored): Ικαὶ ῥῦσα! μὴ ὄντος → καὶ ῥῦσαί με. Μήποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου, μὴ ὄντος; Δέδια σε γὰρ → Δέδια γὰρ.

Cite (SBL): Theodoret, Interp. Ps. 7.2 (PG 80 80:907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-2

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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.

7.4PG 80 80:907

« Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο. » Εἶτα διδάσκει σαφέστερον ὃ λέγει · « Εἰ ἔστιν ἀδικία ἐν χερσί μου. » Καὶ δεικνὺς ποῖον εἶδος ἀδικίας ἐνταῦθα φησιν, εὐθὺς ἐπάγει ·

« Kyrie ho Theos mou, ei epoiēsa touto. » Eita didaskei saphesteron ho legei ; « Ei estin adikia en chersi mou. » Kai deiknys poion eidos adikias entautha phēsin, euthys epagei ;

"Lord my God, if I have done this." Then he teaches more clearly what he means: "if there is injustice in my hands." And, showing what kind of injustice he means here, he immediately adds:

Ps 7:3 (7:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:3: David begins his oath of innocence.

Notes on the original text

Digital text corrected (OCR accent (relative pronoun); stray letters (OCR)): ὁ λέγει · → ὃ λέγει ·; ἐνταῦθα σε φησιν → ἐνταῦθα φησιν.

Cite (SBL): Theodoret, Interp. Ps. 7.4 (PG 80 80:907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-4

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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.

7.5PG 80 80:907

« Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός. Καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μου, καὶ καταλάβοι, καὶ καταπατήσαι εἰς γῆν τὴν ζωήν μου, καὶ τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι. » Τῆς ἀρετῆς πολλὰ μόρια. Οὐ γὰρ μόνον σωφροσύνη καὶ φρόνησις, ἀλλὰ καὶ ἀνδρεία καὶ δικαιοσύνη. Ἐνταῦθα τοίνυν οὐ τὴν ἄκραν ἀρετὴν ἑαυτῷ μαρτυρεῖ · ἀλλ᾿ ὅτι τούτους ἥκιστα τοὺς πολεμίους ἠδικηκὼς, τὴν ἄδικον δι' αὐτοὺς ὑπομένει φυγήν. Οὐ μόνον γὰρ, φησὶν, ἀδικίας οὐκ ἦρξα, ἀλλ᾽ οὐδὲ τοὺς ἠδικηκότας ἠνεσχόμην ἀμύνασθαι πώποτε. Πολλάκις γὰρ τὸν Σαούλ ὑποχείριον λαβὼν, τῆς ἀδίκου δυσμενείας δίκας οὐκ εἰσεπραξάμην. Οὗ δὴ χάριν σε, Δέσποτα, παρακαλῶ, τὸν πάντα σαφῶς ἐπιστάμενον, δικάσαι μοι δικαίως· καὶ εἴ τι τοιοῦτο δέδρακα πώποτε, τῆς μὲν σῆς κηδεμονίας γυμνῶσαι· τοῦτο γὰρ λέγει, « ᾿Αποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός · · ὑποχείριον δὲ τοῖς δυσμενέσιν ἐκδοῦναι· ὡς ἂν μὴ μόνον τῆς παρὰ σοῦ με δόξης καὶ βασιλείας γυμνώσαιεν, ἀλλὰ καὶ καταγελάστῳ παραδοῖεν θανάτῳ. Τοῦτο γὰρ ἐσήμανεν εἰρηκὼς, « Τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι.

« Ei antapedōka tois antapodidousi moi kaka, apopesoimi ara apo tōn echthrōn mou kenos. Katadiōxai ara ho echthros tēn psychēn mou, kai katalaboi, kai katapatēsai eis gēn tēn zōēn mou, kai tēn doxan mou eis choun kataskēnōsai. » Tēs aretēs polla moria. Ou gar monon sōphrosynē kai phronēsis, alla kai andreia kai dikaiosynē. Entautha toinyn ou tēn akran aretēn heautǭ martyrei ; all᾿ hoti toutous hēkista tous polemious ēdikēkōs, tēn adikon di' autous hypomenei phygēn. Ou monon gar, phēsin, adikias ouk ērxa, all᾽ oude tous ēdikēkotas ēneschomēn amynasthai pōpote. Pollakis gar ton Saoul hypocheirion labōn, tēs adikou dysmeneias dikas ouk eisepraxamēn. Hou dē charin se, Despota, parakalō, ton panta saphōs epistamenon, dikasai moi dikaiōs; kai ei ti toiouto dedraka pōpote, tēs men sēs kēdemonias gymnōsai; touto gar legei, « ᾿Apopesoimi ara apo tōn echthrōn mou kenos ; ; hypocheirion de tois dysmenesin ekdounai; hōs an mē monon tēs para sou me doxēs kai basileias gymnōsaien, alla kai katagelastǭ paradoien thanatǭ. Touto gar esēmanen eirēkōs, « Tēn doxan mou eis choun kataskēnōsai.

"If I have repaid those who repaid me with evil, then let me fall empty before my enemies. Let the enemy pursue my soul and overtake it, trample my life into the ground, and make my glory dwell in the dust." Virtue has many parts: not only temperance and prudence, but also courage and justice. Here, then, he does not testify to his own perfect virtue, but says that, though he had done no wrong at all to these enemies, he is enduring an unjust flight because of them. Not only did I not begin injustice, he says, but I never even consented to avenge myself on those who wronged me. Many times I had Saul in my power and did not exact punishment for his unjust hostility. For this reason I beg you, Master, who know all things clearly, to judge me justly; and if I have ever done any such thing, to strip me of your care (this is what he means by "let me fall empty before my enemies") and hand me over into the power of my enemies, so that they may not only strip me of the glory and kingdom I have from you but also deliver me to a ridiculous death. This he indicated by saying, "make my glory dwell in the dust."

Ps 7:4 (7:5 LXX) (quotation, high confidence) · Ps 7:5 (7:6 LXX) (quotation, high confidence) · 1 Sam 24:4 (allusion, medium confidence) · 1 Sam 26:9 (allusion, medium confidence)

Notes and citation

Summary: Psalm 7:4–5: David swears he has not avenged himself even on Saul and calls down ruin on himself if he has done wrong to his enemies.

Notes on the original text

Digital text corrected (repeated letter (OCR); stray letter (OCR)): τοὺς ἡἠδικηκότας → τοὺς ἠδικηκότας; εἰς χοῦν κατασκηνώσαι. ο → εἰς χοῦν κατασκηνώσαι..

Cite (SBL): Theodoret, Interp. Ps. 7.5 (PG 80 80:907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-5

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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.

7.7PG 80 80:907

« ᾿Ανάστηθι, Κύριε, ἐν ὀργῇ σου· ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν μου. » Ὁ μὲν οὖν Σύμμαχος, ἐν χόλῳ, ὁ δὲ Θεοδοτίων, ἐν θυμῷ, ὁ δὲ γε Ακύλας, ἐν ἀνυπερθεσίᾳ ἡρμήνευσε. Παρακαλεί τοίνυν τὸν δίκαιον κριτὴν μηκέτι μακροθυμίᾳ, ἀλλὰ ἄγαν δικαίᾳ χρησάμενον ψήφῳ, τὴν τιμωρίαν ἐπιθεῖναι τοῖς ἀδικοῦσι. Τὸ γὰρ, ἀνάστηθι, ἀντὶ τοῦ, μηκέτι μακροθυμήσῃς, τέθεικε· τοιοῦτόν ἐστι τὸ, « Ἑξεγέρθητι, ἵνα τί ὑπνοῖς, Κύριε, » καὶ γὰρ ἐκεῖ ὕπνον τὴν μακροθυμίαν ἐκάλεσε. Καὶ, « ᾿Ανάστα, Κύριε, βοήθησον ἡμῖν. » Ὁ καιρὸς γὰρ οὐ φιλανθρωπίας, ἀλλὰ δικαίας ὀργῆς. Ἐπίθες τοίνυν τοῖς ἐχθροῖς μου τὸ πέρας, τὴν ἄδικον αὐτῶν ἔφοδον καταπαύσας.

« ᾿Anastēthi, Kyrie, en orgę̄ sou; hypsōthēti en tois perasi tōn echthrōn mou. » Ho men oun Symmachos, en cholǭ, ho de Theodotiōn, en thymǭ, ho de ge Akylas, en anyperthesią hērmēneuse. Parakalei toinyn ton dikaion kritēn mēketi makrothymią, alla agan dikaią chrēsamenon psēphǭ, tēn timōrian epitheinai tois adikousi. To gar, anastēthi, anti tou, mēketi makrothymēsę̄s, tetheike; toiouton esti to, « Hexegerthēti, hina ti hypnois, Kyrie, » kai gar ekei hypnon tēn makrothymian ekalese. Kai, « ᾿Anasta, Kyrie, boēthēson hēmin. » Ho kairos gar ou philanthrōpias, alla dikaias orgēs. Epithes toinyn tois echthrois mou to peras, tēn adikon autōn ephodon katapausas.

"Arise, Lord, in your anger; be exalted at the borders of my enemies." Symmachus translated "in your wrath," Theodotion "in your fury," and Aquila "without delay." He asks the just Judge, then, no longer to show long-suffering but, using a very just sentence, to inflict punishment on those who do wrong. He put "arise" for "be long-suffering no more." Such is "Awake, why do you sleep, Lord?", for there too he called long-suffering sleep; and "Arise, Lord, help us." For the time is not one of love for humankind but of just anger. Put an end, then, to my enemies, stopping their unjust attack.

Ps 7:6 (7:7 LXX) (quotation, high confidence) · Ps 44:23 (43:24 LXX) (quotation, high confidence) · Ps 44:26 (43:27 LXX) (quotation, medium confidence)

Notes and citation

Summary: Psalm 7:6a: David asks God to end his long-suffering and punish the wrongdoers.

Theodoret takes "borders" (πέρασι) as "end," put an end to the enemies.

Notes on the original text

Digital text corrected (OCR breathing; stray letters (OCR)): ἀλλὰ αγαν δικαίᾳ → ἀλλὰ ἄγαν δικαίᾳ; οὐ σε φιλανθρωπίας → οὐ φιλανθρωπίας.

Cite (SBL): Theodoret, Interp. Ps. 7.7 (PG 80 80:907; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-7). (abbreviation not yet checked)

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

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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.

7.8PG 80 80:909

« Καὶ ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι ᾧ ἐνετείλω. » Σὺ γὰρ ἐνομοθέτησας τοῖς ἀδικουμένοις ἀμύνειν. Ο τοίνυν τοῖς ἄλλοις ἐνετείλω ποιεῖν, δρᾶσον, ὦ Δέσποτα, καὶ τῆς σῆς μοι μετάδος ῥοπῆς. « Καὶ συναγωγὴ λαῶν κυκλώσει σε. Καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον. » Ταύτης γάρ σου τῆς προνοίας δειχθείσης, ἅπαντές σοι τοὺς ὕμνους προσοίσουσι, καὶ Θεὸν ὕψιστον ἀποκαλέσουσιν, ἅ τε δὴ πάντα ἐφορῶντα, καὶ τὴν ἀξίαν δίκην τοῖς ἀδικοῦσιν ἐπιτιθέντα. Τὸ γὰρ, « εἰς ὕψος ἐπίστρεψον, » ἀντὶ τοῦ, ὕψιστος ὢν φύσει, παρὰ δὲ τοῖς πολλοῖς ἀγνοούμενος, δείχθητι ὅπερ ὑπάρχεις διὰ τῆς περὶ τοὺς ἀδικουμένους κηδεμονίας. Εἶτα προφητικῶς·

« Kai exegerthēti, Kyrie ho Theos mou, en prostagmati hǭ eneteilō. » Sy gar enomothetēsas tois adikoumenois amynein. O toinyn tois allois eneteilō poiein, drason, ō Despota, kai tēs sēs moi metados rhopēs. « Kai synagōgē laōn kyklōsei se. Kai hyper tautēs eis hypsos epistrepson. » Tautēs gar sou tēs pronoias deichtheisēs, hapantes soi tous hymnous prosoisousi, kai Theon hypsiston apokalesousin, ha te dē panta ephorōnta, kai tēn axian dikēn tois adikousin epitithenta. To gar, « eis hypsos epistrepson, » anti tou, hypsistos ōn physei, para de tois pollois agnooumenos, deichthēti hoper hyparcheis dia tēs peri tous adikoumenous kēdemonias. Eita prophētikōs;

"And awake, Lord my God, by the decree you commanded." For you legislated that those who are wronged be defended. Do, then, Master, what you commanded others to do, and give me a share of your support. "And an assembly of peoples will surround you; and for its sake return on high." When this providence of yours has been shown, all will offer you hymns and call you God Most High, as one who oversees all things and inflicts due punishment on wrongdoers. "Return on high" means: you who are Most High by nature but unknown to the many, show yourself to be what you are by your care for the wronged. Then, prophetically:

Ps 7:6 (7:7 LXX) (quotation, high confidence) · Ps 7:7 (7:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:6b–7: God should do what he commanded, defend the wronged, so that the peoples may acknowledge him as Most High.

Notes on the original text

Digital text corrected (split word (OCR)): ἐν προσ τάγματι → ἐν προστάγματι.

Cite (SBL): Theodoret, Interp. Ps. 7.8 (PG 80 80:909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-8

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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.

7.9PG 80 80:909

« Κύριος κρινεῖ λαούς. » Οὐ γὰρ μόνον τὴν ἐμὴν δίκην δικάσει, ἀλλὰ καὶ πάσῃ τῇ τῶν ἀνθρώπων φύσει. « Κρινόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου, καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾿ ἐμοί. Οὐ δικαιοσύνην ἑαυτῷ διὰ τούτων τῶν λόγων μεμαρτύρηκεν ὁ θεῖος Δαβίδ· τἀναντία γὰρ αὐτοῦ βοῶντος ἀκούομεν, « Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διά παντός· · καί· « Εἶπα, Εξαγορεύσω κατ᾿ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ ·, ἀλλὰ δικαιοσύνην τὴν ἐν τῷ προκειμένῳ πράγματι λέγει· Οὔτε γὰρ, φησὶ, τὸν ᾿Αβεσσαλώμ ἠδίκηκά τι, οὔτε τὸν ᾿Αχιτόφελ, οὔτε τοὺς μετὰ τούτων κατ᾿ ἐμοῦ στρατεύοντας. Κατὰ ταύτην τοίνυν τὴν δικαιοσύνην, καὶ τὴν ἀκακίαν, κριθῆναι παρακαλῶ, καὶ μὴ κατὰ τὰς ἤδη παρ' ἐμοῦ γεγενημένας πλημμελείας. Αὐτὴν κατ' αὐτὴν κριθῆναι τὴν παροῦσαν ὑπόθεσιν ἱκετεύω, καὶ μὴ ἑτέρων νῦν δοῦναι δίκας ἁμαρτημάτων.

« Kyrios krinei laous. » Ou gar monon tēn emēn dikēn dikasei, alla kai pasę̄ tę̄ tōn anthrōpōn physei. « Krinon me, Kyrie, kata tēn dikaiosynēn mou, kai kata tēn akakian mou ep᾿ emoi. Ou dikaiosynēn heautǭ dia toutōn tōn logōn memartyrēken ho theios Dabid; tanantia gar autou boōntos akouomen, « Hoti tēn anomian mou egō ginōskō, kai hē hamartia mou enōpion mou esti dia pantos; ; kai; « Eipa, Exagoreusō kat᾿ emou tēn anomian mou tǭ Kyriǭ ;, alla dikaiosynēn tēn en tǭ prokeimenǭ pragmati legei; Oute gar, phēsi, ton ᾿Abessalōm ēdikēka ti, oute ton ᾿Achitophel, oute tous meta toutōn kat᾿ emou strateuontas. Kata tautēn toinyn tēn dikaiosynēn, kai tēn akakian, krithēnai parakalō, kai mē kata tas ēdē par' emou gegenēmenas plēmmeleias. Autēn kat' autēn krithēnai tēn parousan hypothesin hiketeuō, kai mē heterōn nyn dounai dikas hamartēmatōn.

"The Lord will judge peoples." For he will judge not only my case but the whole of human nature. "Judge me, Lord, according to my righteousness and according to my innocence that is in me." By these words the divine David does not testify to his own righteousness; we hear him crying the opposite: "For I know my iniquity, and my sin is ever before me," and "I said, I will confess my iniquity against myself to the Lord." He speaks of righteousness in the matter at hand. For I have done no wrong, he says, to Absalom, or to Ahithophel, or to those who march with them against me. I ask, then, to be judged according to this righteousness and innocence, and not according to the sins I have already committed. I beg that the present case be judged on its own, and that I not now pay the penalty for other sins.

Ps 7:8 (7:9 LXX) (quotation, high confidence) · Ps 51:3 (50:5 LXX) (quotation, high confidence) · Ps 32:5 (31:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:8: David asks to be judged on his innocence in the present case only, not on his past sins.

Notes on the original text

Digital text corrected (OCR letters; stray mark (OCR)): φησὶ ", τὸν → φησὶ, τὸν; ἀκαακίαν το, → ἀκακίαν,.

Cite (SBL): Theodoret, Interp. Ps. 7.9 (PG 80 80:909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-9

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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.

7.10PG 80 80:909

« Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν, καὶ κατευθυνεῖς δίκαιον. » ᾿Αντὶ τοῦ, συντελεσθήτω, ἀπαρτισθήτω ὁ Σύμμαχος τέθεικεν. Εἰ ματαία, φησὶ, δειχθείη τῶν κακίᾳ συζώντων ἡ πονηρία, σπουδαιότερον οἱ τῆς ἀρετῆς τρόφιμοι τὴν προκειμένην αὐτῆς πορείαν ποιήσονται. • Ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός. Δικαία ἡ βοήθειά μου παρὰ τοῦ Θεοῦ τοῦ σώζοντος τοὺς εὐθεῖς τῇ καρδίᾳ. » Νεφροὺς ἐνταῦ· θα τοὺς λογισμοὺς ὀνομάζει. Ἐπειδὴ γὰρ τὰς ὑπογαστρίους ὀρέξεις οἱ νεφροὶ διεγείρουσιν, ἐντεῦθεν δὲ λοιπὸν κινοῦνται τῆς ἐπιθυμίας οἱ λογισμοὶ, νεφροὺς τροπικῶς τοὺς λογισμοὺς προσηγόρευσεν. Ὁ τοίνυν, φησὶ, τοὺς κεκρυμμένους τῆς διανοίας τῶν ἀνθρώπων λογισμοὺς ἐπιστάμενος, δικαίαν μοι παρέξει βοήθειαν, ἅτε δὴ τοῦτο ποιεῖν εἰωθώς. Τοῖς γὰρ ἀδικουμένοις ἐπαμύνων διατελεῖ. Ἐντεῦθεν λοιπὸν καὶ δεδίττεται τοὺς πονηρίᾳ συζῶντας, τὰς δικαίας τιμωρίας ὑποδεικνύς· καὶ προαγορεύει τοῦ ᾿Αχιτόφελ τὸν ὄλεθρον.

« Syntelesthētō dē ponēria hamartōlōn, kai kateuthyneis dikaion. » ᾿Anti tou, syntelesthētō, apartisthētō ho Symmachos tetheiken. Ei mataia, phēsi, deichtheiē tōn kakią syzōntōn hē ponēria, spoudaioteron hoi tēs aretēs trophimoi tēn prokeimenēn autēs poreian poiēsontai. • Etazōn kardias kai nephrous ho Theos. Dikaia hē boētheia mou para tou Theou tou sōzontos tous eutheis tę̄ kardią. » Nephrous entau; tha tous logismous onomazei. Epeidē gar tas hypogastrious orexeis hoi nephroi diegeirousin, enteuthen de loipon kinountai tēs epithymias hoi logismoi, nephrous tropikōs tous logismous prosēgoreusen. Ho toinyn, phēsi, tous kekrymmenous tēs dianoias tōn anthrōpōn logismous epistamenos, dikaian moi parexei boētheian, hate dē touto poiein eiōthōs. Tois gar adikoumenois epamynōn diatelei. Enteuthen loipon kai dedittetai tous ponērią syzōntas, tas dikaias timōrias hypodeiknys; kai proagoreuei tou ᾿Achitophel ton olethron.

"Let the wickedness of sinners be brought to an end, and you will direct the righteous." For "be brought to an end" Symmachus put "be completed." If the wickedness of those who live in vice were shown to be vain, he says, the nurslings of virtue would travel the road set before them more eagerly. "God tests hearts and kidneys. My help is just, from God who saves the upright in heart." Here he calls the thoughts "kidneys." Since the kidneys arouse the desires of the belly, and from there the thoughts of desire are moved, he figuratively called the thoughts kidneys. He, then, who knows the hidden thoughts of people's minds, he says, will give me just help, since he is accustomed to do so; for he continually defends the wronged. From here on he frightens those who live in wickedness, pointing to just punishments, and foretells the destruction of Ahithophel.

Ps 7:9 (7:10 LXX) (quotation, high confidence) · Ps 7:10 (7:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:9–10: God, who searches the thoughts ("kidneys"), gives just help to the wronged and will punish the wicked.

Notes on the original text

Digital text corrected (split word (OCR); split word and stray letters (OCR); stray marks (OCR)): σώ ζοντος → σώζοντος; προσηγόρευσεν ""." → προσηγόρευσεν.; διανοίας το τῶν ἀνθρώπων " λογισμοὺς → διανοίας τῶν ἀνθρώπων λογισμοὺς; Ἐντεῦ θεν λοιπὸν καὶ τε δεδίττεται τοὺς πονηρίᾳ το συζῶντας → Ἐντεῦθεν λοιπὸν καὶ δεδίττεται τοὺς πονηρίᾳ συζῶντας.

Cite (SBL): Theodoret, Interp. Ps. 7.10 (PG 80 80:909; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-10

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

7.12PG 80 80:911

« Ὁ Θεὸς κριτὴς δίκαιος, καὶ ἰσχυρὸς, καὶ μακρόθυμος, καὶ μὴ ὀργὴν ἐπάγων καθ' ἑκάστην ἡμέραν. » Ἔχει δὲ καὶ φιλανθρωπίαν, δι' ἣν ἐπὶ πλεῖστον φέρει τῶν ἀνθρώπων τὰ πλημμελήματα. Ἐπεὶ εἴποτε ἴδοι τοὺς ἀνθρώπους διὰ ταύτης ὄνησιν οὐ καρπουμένους, τέως ταῖς ἀπειλαῖς ἐκφορεῖ, τὴν τιμωρίαν ἀναβαλλόμενος. Εἰ δὲ καὶ ταύτης καταφρονήσαντες ἐπιμείναιεν ἁμαρτάνοντες, αὐτίκα τὴν πανωλεθρίαν ἐπάγει τὸ δίκαιον ἔχουσαν. Ταῦτα διὰ τῶν ἐπαγομένων ἐδήλωσεν.

« Ho Theos kritēs dikaios, kai ischyros, kai makrothymos, kai mē orgēn epagōn kath' hekastēn hēmeran. » Echei de kai philanthrōpian, di' hēn epi pleiston pherei tōn anthrōpōn ta plēmmelēmata. Epei eipote idoi tous anthrōpous dia tautēs onēsin ou karpoumenous, teōs tais apeilais ekphorei, tēn timōrian anaballomenos. Ei de kai tautēs kataphronēsantes epimeinaien hamartanontes, autika tēn panōlethrian epagei to dikaion echousan. Tauta dia tōn epagomenōn edēlōsen.

"God is a righteous judge, strong and long-suffering, not bringing on wrath every day." He also has love for humankind, by which he bears the sins of people for a very long time. When he sees people gaining no benefit from it, he first frightens them with threats, postponing the punishment. But if they despise this too and persist in sinning, he at once brings on utter destruction, which is just. This he showed by what follows.

Ps 7:11 (7:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:11: God is patient, then threatens, and finally punishes those who persist in sin.

Cite (SBL): Theodoret, Interp. Ps. 7.12 (PG 80 80:911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-12

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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.

7.13PG 80 80:911

« Ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει · τὸ τόξον αὐτοῦ ἐνέτεινε, καὶ ἡτοίμασεν αὐτό. Καὶ ἐν αὐτῷ ἡτοίμασε σκεύη θανάτου. » Ταῦτα γὰρ οὐ τιμωρίας, ἀλλ' ἀπειλῆς. Στιλβώσει γὰρ εἶπεν, οὐκ, ἐπάξει· καὶ, ἐνέτεινε τὸ τόξον, οὐ, τὸ βέλος ἀφῆκε · καὶ διδάσκων κατὰ τίνων ἀφήσει τὰ βέλη, εὐθὺς ἐπισυνῆψε· « Τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο. » Οἱ γὰρ τὴν εὔπρηστον τῆς ἁμαρτίας ὕλην δεξάμενοι, καὶ ξύλα, καὶ χόρτον, καὶ καλάμην οἰκοδομήσαντες, ᾗ φησιν ὁ θεῖος Ἀπόστολος, τοῖς πυρφόροις τούτοις βληθήσονται βέλεσιν.

« Ean mē epistraphēte, tēn rhomphaian autou stilbōsei ; to toxon autou eneteine, kai hētoimasen auto. Kai en autǭ hētoimase skeuē thanatou. » Tauta gar ou timōrias, all' apeilēs. Stilbōsei gar eipen, ouk, epaxei; kai, eneteine to toxon, ou, to belos aphēke ; kai didaskōn kata tinōn aphēsei ta belē, euthys episynēpse; « Ta belē autou tois kaiomenois exeirgasato. » Hoi gar tēn euprēston tēs hamartias hylēn dexamenoi, kai xyla, kai chorton, kai kalamēn oikodomēsantes, hę̄ phēsin ho theios Apostolos, tois pyrphorois toutois blēthēsontai belesin.

"If you do not turn back, he will burnish his sword; he has bent his bow and made it ready. And on it he has made ready instruments of death." These are words not of punishment but of threat. He said "he will burnish," not "he will bring"; and "he bent his bow," not "he shot the arrow." And teaching against whom he will shoot the arrows, he immediately added: "He has made his arrows for those who are burning." Those who have taken in the easily kindled fuel of sin, and have built with wood, hay, and straw, as the divine Apostle says, will be struck by these fiery arrows.

Ps 7:12 (7:13 LXX) (quotation, high confidence) · Ps 7:13 (7:14 LXX) (quotation, high confidence) · 1 Cor 3:12 (allusion, high confidence)

Notes and citation

Summary: Psalm 7:12–13: the burnished sword and bent bow are threats meant to bring about repentance; the fiery arrows are for those who build with combustible sins.

Notes on the original text

Digital text corrected (stray mark (OCR)): καιομένοις]ἐξειργάσατο → καιομένοις ἐξειργάσατο.

Cite (SBL): Theodoret, Interp. Ps. 7.13 (PG 80 80:911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-13

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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.

7.15PG 80 80:911

« Ἰδοὺ ὠδίνησεν ἀδικίαν. » Ὁ ᾿Αχιτόφελ, τὴν πονηρὰν ἐκείνην εἰσηγησάμενος γνώμην, « Συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν. » Ἑκ πονηρίας γὰρ οὐδεμίαν καταλειπούσης ὑπερβολὴν, κατὰ τοῦ μηδὲν ἠδικηκότος πατρὸς τὸν παράνομον καθώπλισε παῖδα.

« Idou ōdinēsen adikian. » Ho ᾿Achitophel, tēn ponēran ekeinēn eisēgēsamenos gnōmēn, « Synelabe ponon, kai eteken anomian. » Hek ponērias gar oudemian kataleipousēs hyperbolēn, kata tou mēden ēdikēkotos patros ton paranomon kathōplise paida.

"Behold, he travailed with injustice." Ahithophel, who proposed that wicked plan. "He conceived trouble and brought forth lawlessness." With a wickedness that left nothing to surpass it, he armed the lawless son against the father who had done no wrong.

Ps 7:14 (7:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:14 refers to Ahithophel, who armed Absalom against his innocent father.

Cite (SBL): Theodoret, Interp. Ps. 7.15 (PG 80 80:911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-15

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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.

7.16PG 80 80:911

« Λάκκον ὥρυξε, καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσείται εἰς βόθρον ὃν εἰργάσατο. Ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται. » Ταῖς οἰκείαις, φησὶν ἀλώσεται πάγαις, καὶ τῶν οἰκείων πόνων τὰ ἐπίχειρα δέξεται, καὶ θηρευθήσεται δικτύοις, ἃ πρὸς ἄγραν ἑτέρων διέπηξεν.

« Lakkon hōryxe, kai aneskapsen auton, kai empeseitai eis bothron hon eirgasato. Epistrepsei ho ponos autou eis kephalēn autou, kai epi koryphēn autou hē adikia autou katabēsetai. » Tais oikeiais, phēsin alōsetai pagais, kai tōn oikeiōn ponōn ta epicheira dexetai, kai thēreuthēsetai diktyois, ha pros agran heterōn diepēxen.

"He dug a pit and hollowed it out, and he will fall into the hole he made. His trouble will return upon his head, and his injustice will come down upon his crown." He will be caught in his own snares, he says, receive the wages of his own labors, and be trapped in the nets he set to catch others.

Ps 7:15 (7:16 LXX) (quotation, high confidence) · Ps 7:16 (7:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:15–16: the plotter falls into his own trap.

Notes on the original text

Digital text corrected (split word (OCR)): Έπι· στρέψει → Ἐπιστρέψει; δι· κτύοις → δικτύοις.

Cite (SBL): Theodoret, Interp. Ps. 7.16 (PG 80 80:911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-16

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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.

7.18PG 80 80:911

« Ἐξομολογήσομαι τῷ Κυρίῳ κατὰ τὴν δικαιοσύνην αὐτοῦ, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου. · Ἐγὼ δὲ τοσαύτης τοῦ Θεοῦ προνοίας τυχών, ὑμνήσω τὸν εὐεργέτην διηνεκῶς, τῆς κρίσεως τὸ δίκαιον διηγούμενος.

« Exomologēsomai tǭ Kyriǭ kata tēn dikaiosynēn autou, kai psalō tǭ onomati Kyriou tou hypsistou. ; Egō de tosautēs tou Theou pronoias tychōn, hymnēsō ton euergetēn diēnekōs, tēs kriseōs to dikaion diēgoumenos.

"I will confess to the Lord according to his righteousness, and sing to the name of the Lord Most High." But I, having obtained such providence from God, will hymn my benefactor continually, recounting the justice of his judgment.

Ps 7:17 (7:18 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 7:17: David will praise God for his just judgment.

Cite (SBL): Theodoret, Interp. Ps. 7.18 (PG 80 80:911; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/7-18

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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.